1$ (for which $q>1$ implies the assumption (\\ref{AUXassume})) in the assertion follows from summing the estimates (\\ref{664455-1}) over $l\\ge 0$.\n\n\nThe other case $1\/m1$ such that \n\\begin{equation*}\n\\frac{1}{p}<\\frac{1}{rq}+\\frac{m}{q'} \\,\\,\\,\\Big( \\!\\!<\\frac{1}{q}+\\frac{m}{q'} \\Big),\n\\end{equation*}\nor, equivalently,\n$$\\frac{q(m-1\/p)}{q'(m-1\/r)}-\\frac{1\/p-1\/r}{m-1\/r}>0.$$\nThen the interpolation between (\\ref{664455}) and (\\ref{664455-1}) with appropriate $(r_1,\\dots, r_m)$ satisfying $1\/r=1\/r_1+\\dots+1\/r_m$ (using Theorem 7.2.2 in \\cite{MFA}) yields\n\\begin{equation*}\n\\big\\|\\mathcal M_{\\Omega_l} \\big\\|_{L^{p_1}\\times \\cdots \\times L^{p_m}\\to L^{p }} \\lesssim 2^{l \\frac{1\/p-1\/r}{m-1\/r}} 2^{-l \\frac{q}{q'} \\frac{m-1\/p}{m-1\/r} }=2^{-l(\\frac{q(m-1\/p)}{q'(m-1\/r)}-\\frac{1\/p-1\/r}{m-1\/r})}\n\\end{equation*}\nFinally, the exponential decay in $l$ together \nwith the fact that $\\|\\cdot \\|_{L^p}^p$ is a subadditive quantity for $0
0$ choose $\\rho\\in \\mathbb Z$ such that $2^{\\rho}\\le \\epsilon<2^{\\rho+1} $. \nThen we write\n\\begin{align}\n&\\bigg| \\int_{(\\mathbb R^n)^m\\setminus B(0,\\epsilon)}{K(\\vec{{y}}\\,)\\prod_{j=1}^{m}f_j(x-y_j)}~d\\,\\vec{{y}}\\, \\bigg| \n\\notag\\\\\n&\\qquad\\qquad \\le \n\\bigg| \\int_{(\\mathbb R^n)^m }{\\big( K^{(\\epsilon)}(\\vec{{y}}\\,) - \\widetilde{K}^{(2^{\\rho})}(\\vec{{y}}\\,) \\big) \\prod_{j=1}^{m}f_j(x-y_j)}~d\\,\\vec{{y}}\\, \\bigg| \\label{651} \\\\\n&\\qquad \\qquad\\qquad \\qquad+ \\bigg| \\int_{(\\mathbb R^n)^m} \\widetilde{K}^{(2^{\\rho})}(\\vec{{y}}\\,) \\prod_{j=1}^{m}f_j(x-y_j) ~d\\,\\vec{{y}}\\,\\bigg| \\label{652}.\n\\end{align}\nTerm \\eqref{652} is clearly less than\n\\begin{equation*}\n\\bigg|\\sum_{\\gamma\\in\\mathbb{Z}: \\gamma<-\\rho}\\int_{(\\mathbb R^n)^m}K^{\\gamma}(\\vec{{y}}\\,) \\prod_{j=1}^{m}f_j(x-y_j) ~d\\,\\vec{{y}}\\, \\bigg|\\le \\mathcal{L}_{\\Omega}^{\\sharp}\\big(f_1,\\dots,f_m\\big)(x),\n\\end{equation*}\nwhile \\eqref{651} is controlled by\n$\n \\mathcal{M}_{\\Omega}\\big(f_1,\\dots,f_m\\big)(x)\n$\nas\n\\begin{equation*}\n\\big|K^{(\\epsilon)}(\\vec{{y}}\\,) - \\widetilde K^{(2^{\\rho})}(\\vec{{y}}\\,) \\big|\\lesssim |K(\\vec{{y}}\\,)| \\chi_{|\\vec{{y}}\\,|\\approx 2^{\\rho}}\\lesssim \\frac{|\\Omega(\\vec{{y}}\\,')|}{2^{\\rho mn}}\\chi_{|\\vec{{y}}\\,|\\lesssim 2^{\\rho}}.\n\\end{equation*}\nThus \\eqref{Est77} follows after taking the supremum over all $\\epsilon>0$. \n\nSince the boundedness of $\\mathcal{M}_{\\Omega}$ follows from Lemma~\\ref{AUX} with the fact that $q>\\frac{2m}{m+1}$ implies $\\frac{m}{2} <\\frac{1}{q}+\\frac{m}{q'}$, \nmatters reduce to the boundedness of $\\mathcal{L}_{\\Omega}^{\\sharp}$. \n\nFor each $\\gamma\\in\\mathbb{Z}$ let $$K_{\\mu}:=\\sum_{\\gamma\\in\\mathbb{Z}}K_{\\mu}^{\\gamma}.$$\nIn the study of multilinear rough singular integral operators $\\mathcal{L}_{\\Omega}$ in \\cite{Paper1} whose kernel is $\\sum_{\\gamma\\in\\mathbb{Z}}K^{\\gamma}=\\sum_{\\mu\\in\\mathbb{Z}}\\sum_{\\gamma\\in\\mathbb{Z}}K_{\\mu}^{\\gamma}=\\sum_{\\mu\\in\\mathbb{Z}}K_{\\mu}$,\nthe part where $\\mu$ is less than a constant is relatively simple because the Fourier transform of $K_{\\mu}$ satisfies the estimate \n\\begin{equation}\\label{symbolest}\n\\big|\\partial^{\\alpha}\\widehat{K_{\\mu}}(\\vec{{\\xi}}\\,)\\big|\\lesssim \\Vert \\Omega\\Vert_{L^q(\\mathbb{S}^{mn-1})}|\\vec{{\\xi}}\\,|^{-|\\alpha|}Q(\\mu),\\qquad 1C_0\\sqrt{mn}} \n \\mathcal{L}_{\\Omega,\\mu}^{\\sharp}\\big(f_1,\\dots,f_m\\big) ,\n \\end{equation*}\nwhere we set\n$$\n \\widetilde \\mathcal{L}_{\\Omega}^{\\sharp}\\big(f_1,\\dots,f_m\\big) (x) \n :=\n \\sup_{\\tau \\in \\mathbb Z} \\bigg| \n \\int_{(\\mathbb R^n)^m }{ \\sum_{ \\gamma<\\tau} \\sum_{\\mu\\in\\mathbb{Z}:2^{\\mu-10}\\le C_0\\sqrt{mn}} K^{\\gamma}_{\\mu}(\\vec{{y}}\\,) \\prod_{j=1}^{m}f_j(x-y_j)}~d\\,\\vec{{y}}\\, \n \\bigg| \n$$\nand\n$$\n \\mathcal{L}_{\\Omega,\\mu}^{\\sharp}\\big(f_1,\\dots,f_m\\big)(x) \n := \\sup_{\\tau\\in \\mathbb Z} \\bigg| \n \\sum_{\\gamma<\\tau} \n \\int_{(\\mathbb R^n)^m }{ K^{\\gamma}_{\\mu}(\\vec{{y}}\\,) \\prod_{j=1}^{m}f_j(x-y_j)}~d\\,\\vec{{y}}\\, \n \\bigg| .\n $$\n Then Theorem \\ref{MAXSINGINT} follows from the following two propositions:\n \\begin{prop}\\label{propo1}\n Let $10$ such that\n \\begin{equation*}\n \\big\\Vert \\widetilde{\\mathcal{L}}_{\\Omega}^{\\sharp}(f_1,\\dots,f_m)\\big\\Vert_{L^p}\\le C\\Vert \\Omega\\Vert_{L^q(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^{p_j}}\n \\end{equation*}\n for Schwartz functions $f_1,\\dots,f_m$ on $\\mathbb R^n$.\n \\end{prop}\n \n \n \\begin{prop}\\label{propo2}\n Let $\\frac{2m}{m+1}C_0\\sqrt{mn}$. \n Then there exist $C, \\epsilon_0>0$ such that \n\\begin{equation*}\n\\big\\| \\mathcal{L}_{\\Omega,\\mu}^{\\sharp}(f_1,\\dots,f_m)\\big\\|_{L^{2\/m} } \\lesssim 2^{-\\epsilon_0 \\mu} \\| \\Omega\\|_{L^q(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^2}\n\\end{equation*}\n for Schwartz functions $f_1,\\dots,f_m$ on $\\mathbb R^n$.\n \n \\end{prop}\n\n\n\n\n\n\n\n\n\\subsection{Proof of Proposition \\ref{propo1}}\n\nWe decompose $\\widetilde{\\mathcal{L}}_{\\Omega}^{\\sharp}$ further so that the Coifman-Meyer multiplier theorem is involved:\nSetting\n$$\\widetilde{K}(\\vec{{y}}\\,):=\\sum_{\\mu\\in\\mathbb{Z}: 2^{\\mu-10}\\le C_0\\sqrt{mn}}K_{\\mu}(\\vec{{y}}\\,)=\\sum_{\\mu\\in\\mathbb{Z}: 2^{\\mu-10}\\le C_0\\sqrt{mn}}\\;\\sum_{\\gamma\\in\\mathbb{Z}}K_{\\mu}^{\\gamma}(\\vec{{y}}\\,),$$\n$\\widetilde{\\mathcal{L}}^{\\sharp}_{\\Omega}\\big(f_1,\\dots,f_m\\big)(x)$ is controlled by the sum of \n\\begin{equation*}\nT_{\\widetilde{K}}^*\\big(f_1,\\dots,f_m\\big)(x):= \\sup_{\\tau\\in\\mathbb{Z}}\\Big|\\int_{|y|> 2^{-\\tau}}\\widetilde{K}(\\vec{{y}}\\,)\\prod_{j=1}^{m}f_j(x-y_j)~d\\,\\vec{{y}}\\, \\Big|\n\\end{equation*}\nand\n\\begin{equation*}\n\\mathfrak{T}_{K}^{**}\\big(f_1,\\dots,f_m\\big)(x):= \\sup_{\\tau\\in\\mathbb{Z}}\\Big| \\int_{(\\mathbb R^n)^m} {K}^{**}_{\\tau}(\\vec{{y}}\\,) \\prod_{j=1}^{m}f_j(x-y_j) ~ d\\,\\vec{{y}}\\, \\Big|, \n\\end{equation*}\nwhere \n\\begin{equation*}\n{K}^{**}_{\\tau}(\\vec{{y}}\\,):=\\Big(\\sum_{\\mu\\in\\mathbb{Z}: 2^{\\mu-10}\\le C_0\\sqrt{mn}}\\; \\sum_{\\gamma<\\tau}K_{\\mu}^{\\gamma}(\\vec{{y}}\\,)\\Big) -\\widetilde{K}(\\vec{{y}}\\,)\\chi_{|\\vec{{y}}\\,|> 2^{-\\tau}}. \n\\end{equation*}\n\n\nTo obtain the boundedness of $T_{\\widetilde{K}}^*$, \nwe claim that $\\widetilde{K}$ is an $m$-linear Calder\\'on-Zygmund kernel with constant $C\\Vert \\Omega\\Vert_{L^q(\\mathbb{S}^{mn-1})}$ for $12^{-\\tau}}\\Big)\n\\end{equation*}\nand thus \n\\begin{equation*}\n\\mathfrak{T}_{K}^{**}\\big(f_1,\\dots,f_m\\big)(x) \\le \\sup_{\\tau\\in\\mathbb{Z}}\\; \\sum_{\\mu\\in\\mathbb{Z}:2^{\\mu-10}\\le C_0\\sqrt{mn} } \\mathcal{I}_{\\mu,\\tau}(x)+\\mathcal{J}_{\\mu,\\tau}(x)\n\\end{equation*} where\n\\begin{equation*}\n\\mathcal{I}_{\\mu,\\tau}(x):= \\sum_{\\gamma<\\tau}\\Big|\\int_{|\\vec{{y}}\\,|<2^{-\\tau}} K_{\\mu}^{\\gamma}(\\vec{{y}}\\,) \\prod_{j=1}^{m}f_j(x-y_j) \\;d\\,\\vec{{y}}\\, \\Big|,\n\\end{equation*}\n\\begin{equation*}\n\\mathcal{J}_{\\mu,\\tau}(x):= \\sum_{\\gamma \\ge \\tau}\\Big|\\int_{|\\vec{{y}}\\,|\\ge 2^{-\\tau}} K_{\\mu}^{\\gamma}(\\vec{{y}}\\,) \\prod_{j=1}^{m}f_j(x-y_j) \\;d\\,\\vec{{y}}\\, \\Big|.\n\\end{equation*}\nWe claim that there exists $\\epsilon>0$ such that\n\\begin{equation}\\label{IJest}\n\\mathcal{I}_{\\mu,\\tau}+ \\mathcal{J}_{\\mu,\\tau}\\lesssim_{C_0,m,n} 2^{\\epsilon \\mu}\\Vert \\Omega\\Vert_{L^1(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\mathcal{M}f_j ~\\text{ uniformly in ~} \\tau\\in\\mathbb{Z}\n\\end{equation}\nfor $\\mu$ satisfying $2^{\\mu-10}\\le C_0\\sqrt{mn}$, where we recall $\\mathcal M$ is the Hardy-Littlewood maximal operator.\nThen, using H\\\"older's inequality and the boundedness of $\\mathcal{M}$, we obtain\n$$\n\\big\\Vert \\mathfrak{T}_{K}^{**}\\big(f_1,\\dots,f_m\\big) \\big\\Vert_{L^p}\\lesssim \\Vert \\Omega\\Vert_{L^1(\\mathbb{S}^{mn-1})} \\Big\\Vert \\prod_{j=1}^{m}\\mathcal{M}f_j \\Big\\Vert_{L^p}\\lesssim \\Vert \\Omega\\Vert_{L^1(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^{p_j}}\n$$\n for $1mn$, the sum over $\\gamma\\ge \\tau$ converges to $2^{-\\tau(M-mn)}$ and the integral over $|\\vec{{y}}\\,|\\ge 2^{-\\tau}$ is estimated by\n\\begin{align*}\n&\\sum_{l=0}^{\\infty}\\int_{2^{-\\tau+l}\\le |\\vec{{y}}\\,|<2^{-\\tau+l+1}}{\\frac{1}{|\\vec{{y}}\\,|^M}\\prod_{j=1}^{m}|f_j(x-y_j)|}~ d\\,\\vec{{y}}\\,\\\\\n&\\lesssim 2^{\\tau(M-mn)}\\sum_{l=0}^{\\infty}2^{-l(M-mn)} \\Big(\\frac{1}{2^{(-\\tau+l+1)mn}}\\int_{|\\vec{{y}}\\,|\\le 2^{-\\tau+l+1}}\\prod_{j=1}^{m}|f_j(x-y_j)| ~ d\\,\\vec{{y}}\\,\\Big)\\\\\n&\\lesssim 2^{\\tau(M-mn)}\\prod_{j=1}^{m}\\mathcal{M}f_j(x).\n\\end{align*}\nFinally, we have\n\\begin{equation*}\n \\mathcal{J}_{\\mu,\\tau} \\lesssim 2^{\\mu(mn+1-M)}\\Vert \\Omega\\Vert_{L^1(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\mathcal{M}f_j ,\n\\end{equation*} which completes the proof of (\\ref{IJest}).\n\n \n\\subsection{Proof of Proposition \\ref{propo2}}\nThe proof is based on the wavelet decomposition and the recent developments in \\cite{Paper1}.\nRecalling that $\\widehat{K_{\\mu}^0}\\in L^{q'}$, we apply the wavelet decomposition (\\ref{daubechewavelet}) to write \n\\begin{equation*}\n\\widehat{K_{\\mu}^0}(\\vec{{\\xi}}\\,)=\\sum_{\\lambda\\in\\mathbb{N}_0}\\sum_{\\vec{{G}}\\in\\mathcal{I}^{\\lambda}}\\sum_{\\vec{{k}}\\,\\in (\\mathbb Z^n)^m}b_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu}\\Psi_{G_1,k_1}^{\\lambda}(\\xi_1)\\cdots \\Psi_{G_m,k_m}^{\\lambda}(\\xi_m)\n\\end{equation*}\nwhere \n\\begin{equation*}\nb_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu}:=\\int_{(\\mathbb R^n)^m}{\\widehat{K_{\\mu}^0}(\\vec{{\\xi}}\\,)\\Psi_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda}(\\vec{{\\xi}}\\,)}~ d\\,\\vec{{\\xi}}\\,.\n\\end{equation*}\nIt is known in \\cite{Paper1} that for any $0<\\delta<1\/q'$,\n\\begin{equation}\\label{maininftyest}\n\\big\\Vert \\{b_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu}\\}_{\\vec{{k}}\\,}\\big\\Vert_{\\ell^{\\infty}}\\lesssim 2^{-\\delta {\\mu}}2^{-\\lambda (M+1+mn)} \\Vert \\Omega\\Vert_{L^q(\\mathbb{S}^{mn-1})}\n\\end{equation} where $M$ is the number of vanishing moments of $\\Psi_{\\vec{{G}}}$. \nMoreover, it follows from the inequality (\\ref{lqestimate}), the Hausdorff-Young inequality, and Young's inequality that\n\\begin{align}\\label{mainlqest}\n\\big\\Vert \\{b_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu}\\}_{\\vec{{k}}\\,}\\big\\Vert_{\\ell^{q'}}&\\lesssim 2^{-\\lambda mn (1\/2-1\/q')}\\Vert \\widehat{K_{\\mu}^0}\\Vert_{L^{q'}}\\lesssim 2^{-\\lambda mn(1\/q-1\/2)}\\Vert \\Omega \\Vert_{L^q(\\mathbb{S}^{mn-1})}.\n\\end{align} \n\n\n\n\nNow we may assume that $2^{\\lambda+\\mu-2}\\le |\\vec k|\\le 2^{\\lambda+\\mu+2}$ due to the compact supports of $\\widehat{K_{\\mu}^0}$ and $\\Psi_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda}$. \nIn addition, by symmetry, it suffices to focus on the case $|k_1|\\ge\\cdots\\ge |k_m|$.\nSince $\\widehat{K_{\\mu}^\\gamma}(\\vec{{\\xi}}\\,)=\\widehat{K_{\\mu}^0}(\\vec{{\\xi}}\\,\/2^\\gamma)$, the boundedness of $ \\mathcal{L}_{\\Omega,\\mu}^{\\sharp}$ is reduced to the inequality\n\\begin{align}\\label{2mmainest}\n&\\bigg\\Vert \\sup_{\\tau\\in\\mathbb{Z}}\\Big| \\sum_{\\lambda\\in\\mathbb{N}_0}\\sum_{\\vec{{G}}\\in\\mathcal{I}^{\\lambda}} \\sum_{\\gamma\\in\\mathbb{Z}: \\gamma<\\tau}\\sum_{\\vec{{k}}\\,\\in\\mathcal{U}^{\\lambda+\\mu}} b_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu}\\prod_{j=1}^{m} L_{G_j,k_j}^{\\lambda,\\gamma}f_j\\Big|\\bigg\\Vert_{L^{2\/m}}\\nonumber\\\\\n&\\lesssim 2^{-\\epsilon_0 \\mu}\\Vert \\Omega\\Vert_{L^q(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^2}\n\\end{align} \nwhere the operators $L_{G_j,k_j}^{\\lambda,\\gamma}$ and the set $\\mathcal{U}^{\\lambda+\\mu}$ are defined as in (\\ref{lgkest}) and (\\ref{uset}). \nWe split $\\mathcal{U}^{\\lambda+{\\mu}}$ into $m$ disjoint subsets $\\mathcal{U}_l^{\\lambda+{\\mu}}$ ($1\\le l\\le m$) as before such that\nfor $k\\in \\mathcal{U}^{\\lambda+\\mu}_l$ we have \n$$|k_1|\\ge\\cdots \\ge |k_l|\\ge 2C_0\\sqrt n\\ge |k_{l+1}|\\ge\\cdots\\ge |k_m|.$$\nThen the left-hand side of (\\ref{2mmainest}) is estimated by\n\\begin{equation*}\n\\bigg( \\sum_{l=1}^{m}\\sum_{\\lambda\\in\\mathbb{N}_0}\\sum_{\\vec{{G}}\\in\\mathcal{I}^{\\lambda}} \\bigg\\Vert \\sup_{\\tau\\in\\mathbb{Z}}\\Big| \\sum_{\\gamma\\in\\mathbb{Z}:\\gamma<\\tau} \\mathcal{T}_{\\vec{{G}},l}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m) \\Big| \\bigg\\Vert_{L^{2\/m}}^{2\/m}\\bigg)^{m\/2}\n\\end{equation*} \nwhere $\\mathcal{T}_{\\vec{{G}},l}^{\\lambda,\\gamma,\\mu}$ is defined by\n\\begin{equation*}\n\\mathcal{T}_{\\vec{{G}},l}^{\\lambda,\\gamma,\\mu}\\big(f_1,\\dots,f_m\\big):=\\sum_{\\vec{{k}}\\,\\in\\mathcal{U}_l^{\\lambda+{\\mu}}}b_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu} \\Big(\\prod_{j=1}^{m}L_{G_j,k_j}^{\\lambda,\\gamma}f_j \\Big).\n\\end{equation*}\n\nWe claim that for each $1\\le l\\le m$ there exists $\\epsilon_0, M_0>0$ such that\n\\begin{align}\\begin{split}\\label{2mmaingoal}\n \\bigg\\Vert \\sup_{\\tau\\in\\mathbb{Z}}\\Big| &\\sum_{\\gamma\\in\\mathbb{Z}:\\gamma<\\tau} \\mathcal{T}_{\\vec{{G}},l}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m) \\Big| \\bigg\\Vert_{L^{2\/m}} \\\\\n&\\lesssim 2^{-\\epsilon_0 \\mu_0}2^{-\\lambda M_0}\\Vert \\Omega\\Vert_{L^q(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^2},\n\\end{split}\\end{align} \n which concludes (\\ref{2mmainest}). Therefore it remains to prove \\eqref{2mmaingoal}. \n\n\n\\subsubsection*{Proof of (\\ref{2mmaingoal})}\nWhen $2\\le l\\le m$, we apply (\\ref{2mainprop}) with $20$ since $1-\\frac{(m-1)q'}{2m}>0$. \n \n\nNow let us prove (\\ref{2mmaingoal}) for $l=1$.\nIn this case, we first see the estimate\n\\begin{equation}\\label{keykeyest}\n\\Big\\Vert \\Big( \\sum_{\\gamma\\in\\mathbb{Z}}\\big| \\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m) \\big|^2\\Big)^{1\/2}\\Big\\Vert_{L^{2\/m}} \\lesssim 2^{-\\epsilon_0\\mu} 2^{-M_0\\lambda} \\Vert \\Omega\\Vert_{L^q(\\mathbb{S}^{mn-1})}\\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^2}\n\\end{equation}\nfor some $\\epsilon_0, M_0>0$, which can be proved, as in \\cite[Section 6]{Paper1}, by using (\\ref{1mainprop}) and (\\ref{maininftyest}).\n\nChoose a Schwartz function $\\Gamma$ on $\\mathbb R^n$ whose Fourier transform is supported in the ball $ \\{\\xi\\in\\mathbb R^n: |\\xi|\\le 2\\}$ and is equal to $1$ for $|\\xi|\\le 1$, and define $\\Gamma_k:=2^{kn}\\Gamma(2^k\\cdot)$ so that\n$\\textup{Supp}(\\widehat{\\Gamma_k})\\subset \\{\\xi\\in\\mathbb R^n: |\\xi|\\le 2^{k+1}\\}$ and $\\widehat{\\Gamma_k}(\\xi)=1$ for $|\\xi|\\le 2^k$.\n\n\nSince the Fourier transform of $\\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m)$ is supported in the set \n$\\big\\{ \\xi\\in\\mathbb R^n: 2^{\\gamma+\\mu-5}\\le |\\xi|\\le 2^{\\gamma+\\mu+4} \\big\\}$, we can write\n\\begin{equation*}\n\\sum_{\\gamma\\in\\mathbb{Z}: \\gamma<\\tau}\\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m)=\\Gamma_{\\tau+\\mu+3}\\ast \\Big( \\sum_{\\gamma\\in\\mathbb{Z}: \\gamma<\\tau}\\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m)\\Big)\n\\end{equation*}\nand then split the right-hand side into\n \\begin{align*}\n& \\Gamma_{\\tau+\\mu+3}\\ast \\Big( \\sum_{\\gamma\\in\\mathbb{Z}}\\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m)\\Big)-\\Gamma_{\\tau+\\mu+3}\\ast \\Big( \\sum_{ \\gamma\\in\\mathbb{Z} :\\gamma\\ge \\tau}\\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m)\\Big).\n\\end{align*}\nDue to the Fourier support conditions of $\\Gamma_{\\tau+\\mu+3}$ and $\\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m)$, the sum in the second term can be actually taken over $\\tau\\le \\gamma\\le \\tau+9$.\nTherefore, the left-hand side of (\\ref{2mmaingoal}) is controlled by the sum of\n\\begin{equation}\\label{DefI}\nI:=\\bigg\\Vert \\sup_{\\nu\\in\\mathbb{Z}}\\Big| \\Gamma_{\\nu}\\ast \\Big(\\sum_{\\gamma\\in\\mathbb{Z}}{ \\mathcal{T}_{\\vec{{G}},1}^{\\lambda,\\gamma,\\mu}(f_1,\\dots,f_m) } \\Big)\\Big| \\bigg\\Vert_{L^{2\/m}}\n\\end{equation}\nand\n\\begin{equation}\\label{DefII}\nII:=\\sum_{\\gamma=0}^{9}\\Big\\Vert \\sup_{\\tau\\in\\mathbb{Z}}\\big| \\Gamma_{\\tau+\\mu+3}\\ast T_{\\vec{{G}},1}^{\\lambda,\\tau+\\gamma,\\mu}(f_1,\\dots,f_m)\\big|\\Big\\Vert_{L^{2\/m}}.\n\\end{equation}\n\n\nFirst of all, when $0\\le \\gamma\\le 9$,\nthe Fourier supports of both $\\Gamma_{\\tau+\\mu+3}$ and $T_{\\vec{{G}},1}^{\\lambda,\\tau+\\gamma,\\mu}(f_!,\\dots,f_m)$ are $\\{\\xi\\in \\mathbb R^n: |\\xi|\\sim 2^{\\tau+\\mu}\\}$. This implies that\nfor any $01$ and $\\mu\\in \\mathbb{Z}$, then\n\\begin{equation}\\label{marshallest}\n\\Big\\Vert \\Big\\{ \\Phi^{(1)}_j\\!\\ast\\! \\Big(\\sum_{\\gamma\\in\\mathbb{Z}}{g_{\\gamma}}\\!\\Big)\\!\\Big\\}_{\\! j\\in\\mathbb{Z}}\\Big\\Vert_{L^p(\\ell^q)}\\lesssim_{C} \\big\\Vert \\big\\{ g_j\\big\\}_{j\\in\\mathbb{Z}}\\big\\Vert_{L^p(\\ell^q)} \\quad \\text{uniformly in }~\\mu\n\\end{equation} for $0C_0\\sqrt{mn}$ and\n $$\\widehat{\\Theta^{(m)}_{{\\mu}_0-1}}(\\vec{{\\xi}}\\,):=1-\\sum_{{\\mu}={\\mu}_0}^{\\infty}{\\widehat{\\Phi_{\\mu}^{(m)}}(\\vec{{\\xi}}\\,)}.$$\nClearly, \n\\begin{equation*}\n\\widehat{\\Theta^{(m)}_{{\\mu}_0-1}}(\\vec{{\\xi}}\\,)+\\sum_{{\\mu}={\\mu}_0}^{\\infty}{\\widehat{\\Phi_{\\mu}^{(m)}}(\\vec{{\\xi}}\\,)}=1\n\\end{equation*}\nand thus we can write\n\\begin{equation*}\n\\sigma(\\vec{{\\xi}}\\,)=\\widehat{\\Theta_{{\\mu}_0-1}^{(m)}}(\\vec{{\\xi}}\\,)\\sigma(\\vec{{\\xi}}\\,)+\\sum_{{\\mu}={\\mu}_0}^{\\infty}{\\widehat{\\Phi_{\\mu}^{(m)}}(\\vec{{\\xi}}\\,)\\sigma(\\vec{{\\xi}}\\,)}=:\\sigma_{{\\mu}_0-1}(\\vec{{\\xi}}\\,)+\\sum_{{\\mu}={\\mu}_0}^{\\infty}{\\sigma_{\\mu}(\\vec{{\\xi}}\\,)}.\n\\end{equation*}\nNote that $\\sigma_{{\\mu}_0-1}$ is a compactly supported smooth function and thus the corresponding maximal multiplier operator $\\mathscr{M}_{\\sigma_{{\\mu}_0-1}}$, defined by\n\\begin{align*}\n&\\mathscr{M}_{\\sigma_{{\\mu}_0-1}}\\big(f_1,\\dots,f_m\\big)(x)\\\\\n&:=\\sup_{\\nu \\in\\mathbb{Z}}\\Big|\\int_{(\\mathbb R^n)^m}{\\sigma_{{\\mu}_0-1}(2^{\\nu} \\vec{{\\xi}}\\,)\\Big( \\prod_{j=1}^{m}\\widehat{f_j}(\\xi_j)\\Big) e^{2\\pi i\\langle x,\\sum_{j=1}^{m}\\xi_j \\rangle}}d\\vec{{\\xi}}\\, \\Big|,\n\\end{align*}\nis bounded by a constant multiple of \n$\n\\mathcal{M}f_1(x)\\cdots\\mathcal{M}f_m(x)\n $ \n where $\\mathcal{M}$ is the Hardy-Littlewood maximal operator on $\\mathbb R^n$ as before.\nUsing H\\\"older's inequality and the $L^2$-boundedness of $\\mathcal{M}$, we can prove\n\\begin{equation*}\n\\big\\Vert \\mathscr{M}_{\\sigma_{{\\mu}_0-1}}(f_1,\\dots,f_m) \\big\\Vert_{L^{2\/m}}\\lesssim \\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^2}.\n\\end{equation*}\n\nIt remains to show that\n\\begin{equation}\\label{lefttoshow}\n\\Big\\Vert \\sum_{{\\mu}={\\mu}_0}^{\\infty}\\mathscr{M}_{\\sigma_{\\mu}}(f_1,\\dots,f_m)\\Big\\Vert_{L^{2\/m}}\\lesssim \\prod_{j=1}^{m}\\Vert f_j\\Vert_{L^2}.\n\\end{equation}\nUsing the decomposition (\\ref{daubechewavelet}), write\n\\begin{equation}\\label{sigmajdef}\n\\sigma_{\\mu}(\\vec{{\\xi}}\\,)=\\sum_{\\lambda\\in\\mathbb{N}_0}\\sum_{\\vec{{G}}\\in\\mathcal{I}^{\\lambda}}\\sum_{\\vec{{k}}\\,\\in (\\mathbb Z^n)^m}{b_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu}\\Psi_{G_1,k_1}^{\\lambda}(\\xi_1)\\cdots\\Psi_{G_m,k_m}^{\\lambda}(\\xi_m)}\n\\end{equation}\n where \n \\begin{equation*}\n b_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda,\\mu}:=\\int_{(\\mathbb R^n)^m}{\\sigma_{\\mu}(\\vec{{\\xi}}\\,)\\Psi_{\\vec{{G}},\\vec{{k}}\\,}^{\\lambda}(\\vec{{\\xi}}\\,)}d\\vec{{\\xi}}\\,.\n \\end{equation*} \n \n Let $M:=\\Big[ \\frac{(m-1)n}{2}\\Big]+1$ and choose $10$ be a \nfamily of $m$-linear operators while $T_\\ast=\\sup_{t>0} |T_t| $ is the associated maximal operator. Suppose that there is a constant $B$ such that \n\\begin{equation}\\label{100}\n\\|T_{\\ast} (f_1,\\dots,f_m)\\|_{L^{q,\\infty}} \\leq B \\prod_{j=1}^m \\|f_j\\|_{L^{p_j}}\n \\end{equation}\n for all $f_j\\in L^{p_j}(\\mathbb{R}^n)$. Also suppose that for all $\\varphi_j $ in a dense subclass $D_j $ of \n $L^{p_j}(\\mathbb{R}^n)$ we have \n\\begin{equation}\\label{tto1}\n \\lim_{t\\to 0} T_{t} (\\varphi_1,\\dots, \\varphi_m) = T(\\varphi_1,\\dots,\\varphi_m)\n \\end{equation}\nexists and is finite. Then for all functions $f_j\\in L^{p_j}(\\mathbb{R}^n) $ the limit in \\eqref{tto1} exists and is finite a.e., and defines an $m$-linear operator which uniquely extends $T$ defined on $D_1\\times \\cdots \\times D_m$ and\nwhich is bounded from $L^{p_1}\\times \\cdots \\times L^{p_m}$ to $L^{q,\\infty}(\\mathbb{R}^n)$. \n\\end{prop}\n\nWe now state the two main corollaries of our work. \n\n\\begin{cor}\\label{CCC1}\nLet $\\Omega$ be as in Theorem~\\ref{MAXSINGINT} and let\n\\begin{equation*}\n\\mathcal{L}_{\\Omega}^*\\big(f_1,\\dots,f_m\\big)(x):=\\sup_{\\epsilon>0} \n\\big| \\mathcal{L}_{\\Omega}^\\epsilon(f_1,\\dots, f_m)(x) \\big|, \n\\end{equation*}\nwhere \n\\[\n\\mathcal{L}_{\\Omega}^\\epsilon(f_1,\\dots, f_m)(x)=\n \\int_{(\\mathbb R^n)^m\\setminus B(0,\\epsilon)}{K(\\vec{{y}}\\,)\\prod_{j=1}^{m}f_j(x-y_j)}~d\\,\\vec{{y}}\\,. \n\\]\nThen for $f_j\\in L^2(\\mathbb{R}^n)$, $j=1,\\dots , m$, the truncated singular integrals \n$\\mathcal{L}_{\\Omega}^\\epsilon(f_1,\\dots, f_m)$ converge a.e. as $\\epsilon\\to 0$ to \n$ {\\mathcal{L}_{\\Omega}}(f_1,\\dots, f_m)$, where $ {\\mathcal{L}_{\\Omega}}$ denotes here the bounded extension of $\\mathcal{L}_{\\Omega}$ on $L^2\\times \\cdots\\times L^2.$\n\\end{cor}\n\n\n\n\\begin{cor}\\label{CCC2}\nLet $\\sigma$ be as in Theorem~\\ref{application4} \nand for $\\nu\\in \\mathbb Z$ let $S_\\sigma^\\nu$ be as in \\eqref{defSsinu}. Then for \n$f_j\\in L^2(\\mathbb{R}^n)$, $j=1,\\dots , m$, the $L^{2\/m}(\\mathbb{R}^n)$ functions \n$\nS_\\sigma^\\nu(f_1,\\dots, f_m) \n$\nconverge a.e. to $\\sigma(0) f_1 \\cdots f_m$ as $\\nu \\to -\\infty$. Additionally, if $\\lim_{y\\to \\infty} \n\\sigma(y)$ exists and and equals $L$, then the functions \n$S_\\sigma^\\nu(f_1,\\dots, f_m) $ converge a.e. to \n$L f_1 \\cdots f_m$ as $\\nu \\to \\infty$. \n\\end{cor}\n\nTo verify these corollaries, we notice that the claimed \nconvergence holds pointwise everywhere for smooth funcitons with compact support $f_j$ \nby the Lebesgue dominated convergence theorem. In the case of the Corollary~\\ref{CCC2} this assertion is straightforward, while in the case of Corollary~\\ref{CCC1} it is a consequence \nof the smoothness of the function $f_1(x)\\cdots f_m(x)$ at the origin combined with the cancellation of $\\Omega$. The assertions in both corollaries then follow by \napplying Proposition~\\ref{prop00}.\n}\n\\end{comment}\n\nAs of this writing, we are uncertain how to extend Theorem~\\ref{application4} \nin the non-lacunary case. A new ingredient may be necessary to accomplish this. \\\\\n\nWe have addressed the boundedness of several multilinear and maximal multilinear\noperators at the initial point $L^2\\times \\cdots \\times L^2\\to L^{2\/m}$. Our future \ninvestigation related to this project has two main directions: \n(a) to extend this initial estimate to many other operators, such as the \ngeneral maximal multipliers considered in \\cite{Gr_He_Ho2020, Ru}, and (b) to obtain \n $L^{p_1}\\times \\cdots \\times L^{p_m}\\to L^{p}$ bounds for all of these operators in the \n largest possible range of exponents possible. Additionally, one could consider the \n study of related endpoint estimates. We hope to achieve this goal in future \n publications. \n\n\n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
+{"text":"\\section{INTRODUCTION}\n\\label{sec:intro} \n\nAccurately counting the number of cells in microscopic images is important for medical diagnoses and biological applications~\\cite{venkatalakshmi2013automatic}.\nHowever, manual cell counting is a very time-consuming, tedious, and error-prone task. An automatic and efficient solution to improve the counting accuracy is highly desirable, but automatic cell counting is challenged by the low image contrast and significant inter-cell occlusions in 2D microscopic images~\\cite{matas2004robust,barinova2012,arteta2012,xing2014automatic}.\n\nRecently, density regression-based counting methods\nhave been employed to address these challenges~\\cite{lempitsky2010,xie2018}.\nThese methods employ machine-learning tools to learn a density regression model (DRM) that estimates the cell density distribution from the characteristics\/features of a given image.\nThe number of cells can be subsequently counted by integrating the estimated density map.\nHowever, in these methods, a large amount of annotated data are required, which can be difficult to obtain in practice.\nUsing annotated synthetic images to train a DRM can mitigate this problem~\\cite{xie2018}.\nHowever, due to the intrinsic domain shift between the experimental and synthetic cell images, a DRM trained with synthetic images may generalize poorly to experimental images~\\cite{lempitsky2010,xie2018}.\nCurrently available DRM methods~\\cite{lempitsky2010,xie2018} cannot address this critical issue.\n\nDomain adaptation methods based on unsupervised adversarial learning have been proposed \nto mitigate the harmful effects of domain shift in computer vision tasks, such as classification~\\cite{tzeng2017adversarial} and segmentation~\\cite{dou2018unsupervised}. \nThese methods aim at learning transformations that map two shifted image domains to a common feature space, so that the learned model that works for one domain can be applied to another.\nThe methods have demonstrated very promising performance for the target tasks~\\cite{tzeng2017adversarial,dou2018unsupervised}.\n\nCombining the advantages of both supervised learning-based density regression methods and unsupervised learning-based domain adaptation methods, \nThis study proposes a novel, manual-annotating-free automatic cell counting method. The proposed method is evaluated on experimental immunofluorescent microscopic images of human embryonic stem cells (hESC).\n\n\\section{Methodology}\n\\label{sec:methodology}\n\n\\subsection{Background: Density Regression-Based Automatic Cell Counting}\n\\label{ssec:density}\n\nThe goal of density regression-based cell counting methods is to learn a density function $F$ \nthat can be employed to estimate the cell density map for a given image~\\cite{lempitsky2010,xie2018}.\nFor a given image $X\\in \\mathbb{R}^{M\\times N}$ that includes $N_c$ cells, \nthe corresponding density map $Y\\in \\mathbb{R}^{M\\times N}$ can be considered as the superposition of a set of $N_c$ normalized 2D discrete Gaussian kernels that are placed at the centroids of the $N_c$ cells. \nLet $S = \\{ ({s_{k_x}},{s_{k_y}})\\in \\mathbb{N}^2: k = 1,2, ..., N_c\\}$ represent the cell centroid positions in $X$. \nEach pixel $Y_{i,j}$ on the density map $Y$ can be expressed as\n\\begin{equation}\nY_{i,j} = \\sum_{k=1}^{N_c} G_\\sigma (i-{s_{k_x}},j-{s_{k_y}}), \\quad \\forall \\quad i \\in M, \\quad j \\in N, \\\\\n\\label{eq:map}\n\\end{equation}\n\n\\noindent where $G_\\sigma(n_x,n_y) = C \\cdot e^{-\\frac{n_x^2+n_y^2}{2\\sigma^2}}\\in \\mathbb{R}^{(2K_G+1)\\times (2K_G+1)}, n_x, n_y = -K_G, -K_G+1,..., K_G$, is a normalized 2D Gaussian kernel that satisfies $\\sum_{n_x=-K_G}^{K_G}\\sum_{n_y=-K_G}^{K_G} G_\\sigma(n_x,n_y) =1$. Here, $\\sigma^2$ is the isotropic covariance, $(2K_G+1)\\times (2K_G+1)$ is the kernel size, and C is a normalization constant\n\nThe density regression-based cell counting process includes three steps: \n(1) map an image into a feature map,\n(2) estimate a cell density map from the feature map, and \n(3) integrate the estimated density map for cell counting.\nIn the first step, each pixel $X_{i,j}$ can be assumed to be associated with a real-valued feature vector $\\phi(X_{i,j})\\in \\mathbb{R}^Z$. \nThe feature map $P\\in \\mathbb{R}^{M\\times N \\times Z}$ of $X$ can be generated using specific feature extraction methods, such as the dense scale invariant feature transform (SIFT) descriptor~\\cite{vedaldi2010vlfeat}, ordinary filter banks~\\cite{fiaschi2012}, \nor codebook learning~\\cite{sommer2011ilastik}.\nIn the second step, the estimated density $\\hat{Y}_{i,j}$ of each pixel $X_{i,j}$ can be obtained by applying a pre-trained density regression function $F$ on the given $\\phi(X_{i,j})$:\n\\begin{equation}\n\t\\hat{Y}_{i,j} = F(\\phi(X_{i,j});\\Theta),\n\t\\label{eq:estimatemap}\n\\end{equation}\n\n\\noindent where $\\Theta$ is a parameter vector that determines the function $F$.\nFinally, in the third step, the number of cells in $X$, $N_c$, can be counted by integrating the estimated density map $\\hat{Y}$ over the image region:\n\\begin{equation}\n\tN_c \\approx \\hat{N_c} = \\sum_{i=1}^{M}\\sum_{j=1}^{N} \\hat{Y}_{i,j}.\n\t\\label{eq:counting}\n\\end{equation}\n\nA key task in density regression-based cell counting methods is learning the function $F$ by use of training datasets.\nThe learning of $F$ and the related cell counting method proposed in this study are described below.\n\n\\subsection{The Proposed Automatic Cell Counting Framework}\n\\label{ssec:method}\n\nThe proposed density regression-based automatic cell counting method is implemented by use of both supervised and unsupervised learning, and employs both annotated synthetic images and unannotated experimental images.\nCombining the advantages of both supervised learning-based density regression methods and unsupervised learning-based domain adaptation methods, \nthe proposed method can learn a DRM by use of annotated synthetic images without the need of manually-annotated experimental images. A domain adaptation model (DAM) will be learned by use of both unannotated synthetic and experimental images.\n\n\\subsubsection{Overview of the Proposed Method}\n\\label{sssec:overview}\n\nThe proposed method, shown in Figure~\\ref{fig:framework}, has three phases: 1) Source DRM training (Section~\\ref{sssec:drm}), 2) DAM training (Section~\\ref{sssec:dam}), and 3) Density map estimation for cell counting based on the target DRM (Section~\\ref{sssec:counting}).\nHere, a source DRM represents the DRM trained with synthetic images (the source domain), while a target DRM is the domain-adapted DRM that can be employed for estimating the density map of a given experimental image (the target domain). \nIn the source domain training phase, a source DRM consisting of an encoder CNN (ECNN) and decoder CNN (DCNN) is trained by use of supervised learning with a set of annotated images in the source domain. The trained ECNN maps the images in the source domain to a feature space of the source domain, while the DCNN maps the feature space to the corresponding density maps. The trained ECNN will be employed for training a DAM, while the trained DCNN is employed as part of the target DRM for density estimation and cell counting. In the DAM training phase, a DAM is trained in an unsupervised manner by use of the trained ECNN and a set of unannotated synthetic images and experimental images. The trained DAM will become part of the target DRM and will be employed to map the images in the target domain to a feature space that has minimum domain shift with that of the source domain. In the cell counting phase, the combination of the trained DAM and DCNN forms the target DRM to estimate the density map for a given experimental image.\n\n\\begin{figure}\n\t\\begin{center}\n\t \\includegraphics[width=\\textwidth]{framework.pdf}\n\t\\end{center}\n\\caption{Overview of the proposed automatic cell counting framework.}\n\\label{fig:framework}\n\\end{figure}\n\n\\subsubsection{Source DRM Training}\n\\label{sssec:drm}\n\nThe first phase of the proposed method is to train a source DRM with annotated synthetic images, as shown in the left block of Figure~\\ref{fig:drm}.\nThe trained source DRM then determines a density function $F$.\nThe source DRM is designed as a fully convolutional neural network (FCNN) that includes an encoder CNN (ECNN) and a decoder CNN (DCNN). This design is motivated by a network architecture described in the literature~\\cite{xie2018}.\nThe ECNN encodes synthetic images to a low-dimensional and highly-representative feature space, while the DCNN decodes the feature space to estimate the corresponding density map. \nThe architectures of the ECNN and DCNN are shown in Figure~\\ref{fig:drm}.\nEach block in the ECNN or DCNN includes a chain of layers.\nHere, CONV represents a convolutional layer, Pool represents a max-pooling layer, and \\lq\\lq{}Up\\rq\\rq{} represents an up-sampling layer. \nThere are a total of eight CONV layers in the ECNN and DCNN. \nThe numbers of kernels in these eight CONV layers are set to 32, 64, 128, 512, 128, 64, 32, and 1, respectively.\nThe size of each kernel in the first seven CONV layers and that of the kernel in the last CONV layer are set to $3\\times 3$ and $1\\times 1$, respectively.\n\n\nLet the source DRM be denoted as $F(X^s; \\Theta)$, \nwhere $X^s$ represents a synthetic image in the source domain, \nand $\\Theta = (\\Theta^e, \\Theta^d)$ represents the parameter vectors in the ECNN and the DCNN.\nTraining the source DRM is equivalent to learning a function $F$ with a parameter vectors $(\\Theta^e, \\Theta^d)$ that maps $X^s$ to an estimated density map, $\\hat{Y}$, such that\n\\begin{equation}\nY \\approx \\hat{Y} = F(X^s; \\Theta^e, \\Theta^d).\n\\end{equation}\n\nLet the source ECNN and DCNN be denoted as $\\mathcal{A}^s(X^s;\\Theta^{e})$ and $\\mathcal{D}^s(\\mathcal{A}^s(X^s;\\Theta^{e});\\Theta^{d})$, respectively.\nTherefore, $F(X^s; \\Theta) = \\mathcal{D}^s(\\mathcal{A}^s(X^s; \\Theta^{e}); \\Theta^{d})$.\nThe ECNN and the DCNN are jointly trained with a given set of $B$ training data \n$G^s = \\{(X^s_i,Y^s_i)\\}_{i = 1, ..., B}$, \nwhere $X^s_i$ is the $i$-th synthetic image and $Y^s_i$ is its ground truth density map. \nThe training process is implemented through the minimization of a loss function $L(\\Theta)$ that is defined as\n\\begin{equation}\nL(\\Theta) = \\frac{1}{B}\\sum_{i=1}^{B}\\left\\lVert Y_i^s - F(X^s_i;\\Theta)\\right\\rVert ^2.\n\\label{eq:loss1}\n\\end{equation}\n\nThe numerical minimization of $L(\\Theta)$ is performed via a momentum stochastic gradient descent (SGD) method~\\cite{bottou2010large}.\nA trained $F$ with the optimized parameters $\\Theta^*= (\\Theta^{e*}, \\Theta^{d*})$ is obtained in this step.\nThe trained ECNN, $\\mathcal{A}^s(X^s;\\Theta^{e*})$, will be employed for training the DAM as described next.\n\n\\subsubsection{DAM Training}\n\\label{sssec:dam}\n\nThe second phase of the proposed method is to train a DAM by use of images from both the source and target domains and the trained ECNN, $\\mathcal{A}^s(X^s;\\Theta^{e*})$.\nThe trained DAM is employed to map images in the target domain to a feature space that has minimum domain shift with the feature space of images in the source domain.\n\n\\begin{figure} [!ht]\n\\begin{center}\n\t\\begin{subfigure}{0.7\\textwidth}\n\t\t\\includegraphics[width=\\textwidth]{architecture.pdf}\n\t\t\\caption{The architecture of the source DRM}\n\t\t\\label{fig:drm}\n\t\\end{subfigure}\n \\break\n\t\\begin{subfigure}{0.4\\textwidth}\n\t\t\\includegraphics[width=\\textwidth]{DAM.pdf}\n \\caption{The architecture of the DAM}\n \\label{fig:dam}\n \\end{subfigure}\n\t\\begin{subfigure}{0.55\\textwidth}\n\t\t\\includegraphics[width=\\textwidth]{DCM.pdf}\n \\caption{The architecture of the DCM}\n \\label{fig:dcm}\n \\end{subfigure}\n\\end{center}\n\\caption{\nThe network architectures of the source DRM (ECNN+DCNN), the DAM, and the DCM.\n}\n\\label{fig:dam_training}\n\\end{figure}\n\nThe DAM training process is shown in the middle block of Figure~\\ref{fig:framework}.\nThe network architecture of the DAM is shown in Figure~\\ref{fig:dam}.\nLet the DAM be denoted as $\\mathcal{A}^t(X^t,\\Theta^t)$.\nThe DAM is trained with unannotated source and target images through the minimization of domain shifts between the feature spaces of both the source and target domains. \nThe Wasserstein distance is identified as a metric measuring this domain shift in this study. \nDue to the difficulty of directly computing the Wasserstein distance, as discussed in the literature~\\cite{arjovsky2017wasserstein},\na domain critic model (DCM) is set up as a surrogate to estimate the Wasserstein distance for differentiating the feature distributions of the two domains.\nThe architecture of the DCM employed in this study is shown in Figure~\\ref{fig:dcm}.\nThe DCM includes two CONV layers.\nThe numbers of kernels in these two CONV layers are set to 128 and 256, respectively. \nThe size of each kernel is set to $3\\times 3$. \nAVE represents an average pooling layer, and FC represents a fully connected layer. \nDropout rate is set to 0.5, and the number of neurons in the FC layer is set to 256. \nThe DAM and DCM are optimized iteratively via an adversarial loss function~\\cite{arjovsky2017wasserstein} in an unsupervised manner by use of unannotated synthetic and experimental images.\n\n\n\\subsubsection{Density Estimation for Cell Counting}\n\\label{sssec:counting}\nThe final phase of the proposed method is density estimation for automatic cell counting on a given image\nas shown in the right block of Figure~\\ref{fig:framework}. \nThe combination of the trained DAM and the trained DCNN forms a target DRM, \n$\\mathcal{D}^s(\\mathcal{A}^t(X^t;\\Theta^{t*});\\Theta^{d*})$.\nThe trained DAM maps an experimental image to a feature map in the feature space of the source domain,\nand the trained DCNN estimates the density map of the image with this feature map. \nFinally, the number of cells is subsequently counted by integrating the estimated density map.\n\n\\section{Experimental Results}\n\\label{sec:experiment}\n\n\\subsection{Datasets}\n\\label{ssec:dataset}\n\nThe datasets used in this study are described in Table~\\ref{tab:dataset}.\nIn this experiment, $200$ synthetic bacterial fluorescent microscopic cell images of $256\\times 256$ pixels each were generated by use of methods described in the literature~\\cite{lehmussola2007}.\nThe synthetic images were annotated automatically when generated. The ground truth density map of each synthetic image was generated by placing normalized Gaussian kernels at each annotated cell centroid in the image, according to the methods introduced in Section~\\ref{ssec:density}. The values of $\\sigma$ and $K_G$ were set to $3$ pixels and $10$ pixels, respectively.\n\nIn addition, $122$ experimental immunofluorescent microscopic hESC images of $512\\times 512$ pixels each were employed.\nIn 10 of these $122$ images, the centroids of each cell were manually annotated.\nThe density map for each of the $10$ images was generated with $\\sigma$ and $K_G$ being $3$ pixels and $10$ pixels, respectively.\nThese density maps were employed as the ground truth to evaluate the cell counting performance.\n\\begin{table}[ht]\n\\caption{Datasets employed in this study}\n\\begin{center}\n\\begin{tabular}{c c c c}\n\\hline\\hline\n\\textbf{Images}\t\t& \\textbf{Annotated synthetic}\t& \\textbf{Unannotated hESC}& \\textbf{Annotated hESC} \\\\\n\\textbf{Dataset size}\t& 200 \t\t\t\t\t\t& 112 \t\t\t\t\t\t& 10 \\\\\n\\textbf{Image size (pixels)} & $256\\times 256 $ \t\t& $512 \\times 512$ \t\t\t& $512\\times 512$\\\\\n\\textbf{Purpose}\t\t& DRM, DAM training\t\t\t& DAM training \t\t\t& Cell counting evaluation \\\\\n\\hline\\hline \n\\end{tabular}\n\\end{center}\n\\label{tab:dataset}\n\\end{table}\n\nEach pair of a synthetic image and a ground truth density map was employed for the supervised learning of the source DRM.\nOut of the $200$ samples, $160$ were employed for training the source DRM, and the remaining $40$ were employed as the validation set.\nDifferent from the source DRM training, unannotated synthetic and experimental data were employed in the DAM training phase.\nThe same $200$ synthetic cell images (without annotation) and $112$ unannotated experimental hESC images\nwere employed as the source and target image sets respectively, \nand were used for the adversarial learning of the DAM and DCM. \nThe DAM learning process was described in Section~\\ref{sssec:dam} above. Ten manually-annotated images and their density maps were employed as the ground truths to evaluate the cell counting performance of the proposed method.\n\n\\subsection{Method Implementation}\n\\label{ssec:implement}\n\nThe training and evaluation of the proposed method were performed on a NVIDIA Titan X GPU with 12GB of VRAM. \nSoftware packages employed in our experiments included Python 3.5, Keras 2.0, and Tensorflow 1.0.\nIn the source DRM training, the learning rate was set to $0.001$ and the batch size was set to $100$. The learning rate is a hyper-parameter that controls the stride of updating the values of the parameters in a to-be-trained model in each iteration.\nA mean square error (MSE) loss function was employed for model training.\nAfter $3000$ epochs, the model that resulted in the lowest MSE in the validation set was stored as the to-be-employed source DRM.\n\nIn the DAM training, the DAM was initialized with the weights of the trained ECNN.\nThe learning rates for training the DAM and DCM were both set to $10^{-8}$. \nIn each iteration, $100$ images were randomly selected from the source image set, \nand another $100$ images were randomly selected from the target image set. \nEach selected target image was randomly cropped into an image of $256 \\times 256$ pixels,\nso that the inputs of the ECNN and those of the DAM had the same sizes.\nThe DAM and DCM were iteratively optimized via an adversarial loss~\\cite{arjovsky2017wasserstein}.\n\n\n\\subsection{Results}\n\\label{ssec:result}\n\nWe compared the results obtained from the proposed method (denoted as Adaptation) with those from two other methods.\nThe first alternative method applied the source DRM directly to the experimental cell images (denoted as Source-only).\nThe second method was a fully convolutional regression network (FCRN)-based DRM~\\cite{xie2018} that was trained with annotated experimental images (denoted as Annotated-train).\nFor the Annotated-train method, $5$ out of the $10$ annotated images were employed \nto train the FCRN-based DRM, and the remaining $5$ were employed for the model validation.\n\nThe performances of the three cell counting methods were measured by the mean of absolute errors (MAE) and standard deviation of absolute errors (SAE).\nMAE measures the mean of absolute errors between the estimated cell counts and their ground truths for all 10 annotated hESC images, while SAE measures the standard deviation of the absolute errors.\nThe results of evaluating the three methods on all 10 images are shown in Table~\\ref{tab:mae}.\nIn terms of MAE and SAE, the proposed method demonstrates superior cell counting performance to the Source-only and Annotated-train methods.\n\\begin{table}[ht]\n\\caption{Performance of the proposed cell counting method} \n\\begin{center} \n\\begin{tabular}{c c c c} \n\\hline\\hline\nPerformance \t& Adaptation \t\t& Source-only \t\t\t& Annotated-train\\\\\nMAE $\\pm$ SAE \t& \\textbf{35.82$\\pm$24.98}\t& 170.06 $\\pm$ 50.58 \t& 39.84 $\\pm$ 25.24\\\\\n\\hline\\hline\n\\end{tabular}\n\\end{center}\n\\label{tab:mae}\n\\end{table}\n\\begin{figure}\n\t\\begin{center}\n\t \\includegraphics[width=\\textwidth]{prediction_examples.png}\n\t\\end{center}\n\\caption{Density map estimation for 3 out of the 10 annotated hESC image examples.}\n\\label{fig:density_results}\n\\end{figure}\n\nAdditionally, the density maps of three testing hESC images estimated by use of the three methods are shown in Figure~\\ref{fig:density_results}.\nThe figures in each row display the results corresponding to different images.\nIn each row, the sub-figures from left to right show the experimental image, the ground truth density map, \nand the density maps estimated with the proposed Adaptation method, the Source-only method, \nand the Annotated-train method, respectively.\nThe ground truth number of cells and the number counted from the estimated density maps are indicated at the bottom of each sub-figure.\nAs shown in Figure~\\ref{fig:density_results}, the proposed method can estimate a density map that is visually similar to the ground truth density map. The density maps estimated by use of the Source-only method is much denser than the ground truth, while those estimated by the Annotated-train method are blurred.\n\n\n\n\\section{Discussion}\n\\label{sec:discussion}\nIn this work, a domain adaptation-based density regression framework is proposed for automatic microscopic cell counting.\nInstead of training a DRM using the experimental images that require manual annotating, in this study, we propose to 1) train a source DRM with annotated synthetic images and 2) train a DAM \nwith both unannotated synthetic and experimental images to minimize the domain shift between the source and target domains.\nThe trained source DRM and DAM are jointly employed as a target DRM for automatic cell counting in experimental images. \nThe proposed method reduces or even eliminates the need to manually annotate experimental images and can greatly improve the generalization of the DRM trained with annotated synthetic images. \nTo the best of our knowledge, this is the first study in which a domain adaptation method is employed to support the task of automatic cell counting in microscopic images.\n\nIn addition, the proposed framework allows many flexible modifications. \nFor example, the FCNN network employed in the training of the source DRM can be \nreplaced with other FCNN networks when different tasks need to be addressed.\nThe choice of the FCNN in the current study is motivated by the success of deep neural networks in other computer vision tasks, including image classification~\\cite{he2016}, segmentation~\\cite{ronneberger2015, he2018}, and object detection~\\cite{ren2015}.\nAlthough the network architecture of the FCNN is fixed in this study, tuning of the network architecture is still an open question in deep learning-based researches, but it is not the focus of this work.\n\n\n\n\\section{Conclusion}\n\\label{sec:conclusion}\n\nA novel, manual-annotating-free density regression framework is proposed for automatic microscopic cell counting. \nThe proposed method integrates a supervised learned DRM and an unsupervised learned DAM for automatic cell counting, and achieves promising cell counting performance.\n\n\\acknowledgments\n \nThis work was supported in part by award NIH R01EB020604, R01EB023045, R01NS102213, and R21CA223799. \n\n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
+{"text":"\\section{Introduction}\\label{sec0}\n\n\\par\n\nIn the paper, we consider pseudo-differential operators, where\nthe symbols are of infinite orders and possess suitable Gevrey regularities\nand which are allowed to grow sub-exponentially together with all\ntheir derivatives. Our main purpose is to extend boundedness results,\nin \\cite{To14}, of the\npseudo-differential operators when acting on modulation spaces.\n\n\\par\n\nMore specific, the symbols should satisfy conditions of the form\n\\begin{equation}\\label{Eq:SymbCondIntr}\n|\\partial _x^\\alpha \\partial _\\xi ^\\beta a(x,\\xi )|\n\\lesssim h^{|\\alpha +\\beta |}\\alpha !^\\sigma \\beta !^s\\omega _0(x,\\xi ),\n\\end{equation}\nwhere $\\omega _0$ should be a moderate weight on $\\rr {2d}$\nand satisfy boundedness conditions like\n\\begin{equation}\\label{Eq:WeightCondIntr}\n\\omega _0(x,\\xi )\\lesssim e^{r(|x|^{\\frac 1s}+|\\xi |^{\\frac 1\\sigma})}.\n\\end{equation}\nFor such symbols $a$ we prove that corresponding pseudo-differential\noperators $\\operatorname{Op} (a)$ is continuous from the modulation space\n$M(\\omega _0\\omega ,\\mathscr B )$ to $M(\\omega ,\\mathscr B )$.\n(See Section \\ref{sec1} for notations.)\n\n\\par\n\nSimilar investigations were performed in \\cite{To25} in the case\n$s=\\sigma$ (i.{\\,}e. the isotropic case).\nTherefore, the results in the current paper are more general\nin the sense of the anisotropicity of the considered symbol classes.\nMoreover, we use different techniques compared to \\cite{To25}.\n\n\\par\n\nWe also remark that several ideas arise in \\cite{To14}, where similar\ninvestigations were performed after the conditions \\eqref{Eq:SymbCondIntr}\nand \\eqref{Eq:WeightCondIntr} are replaced by\n$$\n|\\partial _x^\\alpha \\partial _\\xi ^\\beta a(x,\\xi )| \\lesssim \\omega _0(x,\\xi )\n$$\nand\n$$\n\\omega _0(x,\\xi )\\lesssim (1+|x|+|\\xi |)^N,\n$$\nrespectively, for some $N\\ge 0$.\n\n\\par\n\nIn \\cite{Fe4}, H. Feichtinger introduced the modulation spaces\nto measure the\ntime-frequency concentration of a function or distribution\non the time-frequency\nspace or the phase space $\\rr {2d}$.\nNowadays they become popular among mathematicians\nand engineers since their numerous applications in\nsignal processing \\cite{Fe8,Fe9}, pseudo-differential and Fourier integral operators\n\\cite{CoGaTo,CoTo,CoGrNiRo1,PT2,PT3,Ta,Te1,Te2,To14,To18,To20,To22,To24,To25}\nand quantum mechanics \\cite{CoGrNiRo,dGo}.\n\n\\par\n\n\n\\par\n\nThe paper is organized as follows. In Section \\ref{sec1}\nwe give the main definition and properties of Gelfand-Shilov and\nmodulation spaces and we recall some essential results.\nIn Section \\ref{sec2} we state our main results on\nthe continuity with anisotropic settings.\n\n\\par\n\n\\section{Preliminaries}\\label{sec1}\n\n\\par\n\nIn the current section we review basic properties for modulation\nspaces and other related spaces. More details and proofs can be found in\n\\cite{Fe2,Fe3,Fe4,FG1,FG2,FG4,GaSa,Gc2,To20} .\n\n\\par\n\n\\subsection{Weight functions}\\label{subsec1.1}\n\n\\par\n\nA function $\\omega$ on $\\rr d$ is called a \\emph{weight} or\n\\emph{weight function},\nif $\\omega ,1\/\\omega \\in L^\\infty _{\\operatorname{loc}} (\\rr d)$\nare positive everywhere.\nThe weight $\\omega$ on $\\rr d$ is called $v$-moderate\nfor some weight $v$ on $\\rr d$, if\n\\begin{equation}\\label{vModerate}\n\\omega (x+y)\\lesssim \\omega (x)v(y),\\quad x,y\\in \\rr d.\n\\end{equation}\nIf $v$ is even and satisfies \\eqref{vModerate} with $\\omega =v$,\nthen $v$ is called submultiplicative. \n\n\\par\n\nLet $s,\\sigma>0$. Then we let $\\mathscr P_E(\\rr d)$ be the\nset of all moderate weights on $\\rr d$, $\\mathscr P_s(\\rr d)$\n($\\mathscr P_s^0(\\rr d)$) be the set of all $\\omega\\in\n\\mathscr P_E(\\rr d)$ such that \n$$\n\\omega (x+y)\\lesssim \\omega (x)e^{r|y|^{\\frac 1s}}, \\quad x,y\\in \\rr d,\n$$\nfor some $r>0$ (for every $r>0$), and $\\mathscr P_{s,\\sigma}(\\rr {2d})$\n($\\mathscr P_{s,\\sigma}^0(\\rr {2d})$) be the set of all\n$\\omega\\in \\mathscr P_E(\\rr {2d})$ such that\n\\begin{equation} \\label{estomega}\n\\omega (x+y,\\xi+\\eta)\\lesssim \\omega (x,\\xi)\ne^{r(|y|^{\\frac 1s}+|\\eta|^{\\frac 1\\sigma})}, \\quad x,y,\\xi,\\eta\\in \\rr d,\n\\end{equation}\nfor some $r>0$ (for every $r>0$).\n\n\\par\n\n\nThe following result shows that for any weight in $\\mathscr P _E$,\nthere are equivalent weights that \nsatisfy strong Gevrey regularity.\n\n\\par\n\n\\begin{prop}\\label{Prop:EquivWeights}\nLet $\\omega \\in \\mathscr P _E(\\rr {2d})$ and $s,\\sigma> 0$.\nThen there exists a weight\n$\\omega _0\\in \\mathscr P _E(\\rr {2d})\\cap C^\\infty (\\rr {2d})$\nsuch that the following is true:\t\n\\begin{enumerate}\t\n\\item $\\omega _0\\asymp \\omega $;\n\n\\vspace{0.1cm}\n\n\\item for every $h>0$,\n\\begin{equation*}\n|\\partial _x ^{\\alpha}\\partial _\\xi ^\\beta\n\\omega _0(x, \\xi)|\n\\lesssim \nh^{|\\alpha +\\beta|}\\alpha !^\\sigma\n\\beta!^s \\omega _0(x,\\xi) \n\\asymp \nh^{|\\alpha +\\beta|}\\alpha !^\\sigma\n\\beta!^s\\omega (x,\\xi).\n\\end{equation*} \n\\end{enumerate}\n\\end{prop}\n\n\\par\n\nProposition \\ref{Prop:EquivWeights} is equivalent to \\cite[Proposition 1.6]{AbCoTo}.\nIn fact, by Proposition \\cite[Proposition 1.6]{AbCoTo} we have that\nProposition \\ref{Prop:EquivWeights} holds with $s=\\sigma$.\nHence, Proposition \\ref{Prop:EquivWeights} implies \\cite[Proposition 1.6]{AbCoTo}.\nOn the other hand, let $s_0=\\min (s,\\sigma)$. Then\n\\cite[Proposition 1.6]{AbCoTo} implies that there is a weight function\n$\\omega_0\\asymp \\omega$ satisfying\n\\begin{align*}\n|\\partial _x ^{\\alpha}\\partial _\\xi ^\\beta\n\\omega _0(x, \\xi)|\n&\\lesssim \nh^{|\\alpha +\\beta|}(\\alpha !\n\\beta!)^{s_0} \\omega _0(x,\\xi) \n\\\\[1ex]\n&\\lesssim\nh^{|\\alpha +\\beta|}\\alpha !^\\sigma\n\\beta!^s \\omega _0(x,\\xi),\n\\end{align*}\ngiving Proposition \\ref{Prop:EquivWeights}.\n\n\n\\par\n\n\n\\subsection{Gelfand-Shilov spaces}\\label{subsec1.2}\n\n\\par\n\nLet $00}\\mathcal S _{s;h}^{\\sigma}(\\rr d)\n\\quad \\text{and}\\quad \\Sigma _{s}^{\\sigma}(\\rr d) =\\bigcap _{h>0}\n\\mathcal S _{s;h}^{\\sigma}(\\rr d),\n\\end{equation}\nand that the topology for $\\mathcal S _{s}^{\\sigma}(\\rr d)$ is the strongest\npossible one such that the inclusion map from $\\mathcal S _{s;h}^{\\sigma}\n(\\rr d)$ to $\\mathcal S _{s}^{\\sigma}(\\rr d)$ is continuous, for every choice \nof $h>0$. The space $\\Sigma _{s}^{\\sigma}(\\rr d)$ is a Fr{\\'e}chet space\nwith seminorms $\\nm \\, \\cdot \\, {\\mathcal S _{s;h}^{\\sigma}}$, $h>0$. Moreover,\n$\\Sigma _{s}^{\\sigma}(\\rr d)\\neq \\{ 0\\}$, if and only\nif $s+\\sigma \\ge 1$ and $(s,\\sigma )\\neq\n(\\frac 12,\\frac 12)$, and\n$\\mathcal S _{s}^{\\sigma}(\\rr d)\\neq \\{ 0\\}$, if and only\nif $s+\\sigma \\ge 1$.\n\n\n\\medspace\n\nThe \\emph{Gelfand-Shilov distribution spaces} $(\\mathcal S _{s}^{\\sigma})'(\\rr d)$\nand $(\\Sigma _{s}^{\\sigma})'(\\rr d)$\nare the projective and inductive limit\nrespectively of $(\\mathcal S _{s;h}^{\\sigma})'(\\rr d)$.\nIn \\cite{Pi2} it is proved that $(\\mathcal S _{s}^{\\sigma})'(\\rr d)$\nis the dual of $\\mathcal S _s^\\sigma(\\rr d)$, and $(\\Sigma _{s}^{\\sigma})'(\\rr d)$\nis the dual of $\\Sigma _{s}^{\\sigma}(\\rr d)$ (also in topological sense).\n\n\n\\par\n\nThe Fourier transform $\\mathscr F$ is the linear and continuous\nmap on $\\mathscr S (\\rr d)$,\ngiven by the formula\n$$\n(\\mathscr Ff)(\\xi )= \\widehat f(\\xi ) \\equiv (2\\pi )^{-\\frac d2}\\int _{\\rr\n\t{d}} f(x)e^{-i\\scal x\\xi }\\, dx\n$$\nwhen $f\\in \\mathscr S (\\rr d)$. Here $\\scal \\, \\cdot \\, \\, \\cdot \\, $ denotes the usual\nscalar product on $\\rr d$. \nThe Fourier transform extends uniquely to homeomorphisms\nfrom $(\\mathcal S _{s}^{\\sigma})'(\\rr d)$ to $(\\mathcal S _{\\sigma}^{s})'(\\rr d)$,\nand from $(\\Sigma _{s}^{\\sigma})'(\\rr d)$ to $(\\Sigma _{\\sigma}^{s})'(\\rr d)$.\nFurthermore, it restricts to homeomorphisms from\n$\\mathcal S _{s}^{\\sigma}(\\rr d)$ to $\\mathcal S _{\\sigma}^{s}(\\rr d)$,\nand from $\\Sigma _{s}^{\\sigma}(\\rr d)$ to $\\Sigma _{\\sigma}^{s}(\\rr d)$.\n\n\\par\n\n\\medspace\n\nSome considerations later on involve a broader family of\nGelfand-Shilov spaces. More precisely, for $s_j,\\sigma _j\\in \\mathbf R_+$,\n$j=1,2$, the Gelfand-Shilov spaces $\\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$ and\n$\\Sigma _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$ consist of all functions\n$F\\in C^\\infty (\\rr {d_1+d_2})$ such that\n\\begin{equation}\\label{GSExtCond}\n|x_1^{\\alpha _1}x_2^{\\alpha _2}\\partial _{x_1}^{\\beta _1}\n\\partial _{x_2}^{\\beta _2}F(x_1,x_2)| \\lesssim\nh^{|\\alpha _1+\\alpha _2+\\beta _1+\\beta _2|}\n\\alpha _1!^{s_1}\\alpha _2!^{s_2}\\beta _1!^{\\sigma _1}\\beta _2!^{\\sigma _2}\n\\end{equation}\nfor some $h>0$ respective for every $h>0$. The topologies, and the duals\n\\begin{alignat*}{3}\n&(\\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2})'(\\rr {d_1+d_2}) &\n&\\quad \\text{and} \\quad &\n&(\\Sigma _{s _1,s_2}^{\\sigma _1,\\sigma _2})'(\\rr {d_1+d_2})\n\\intertext{of}\n&\\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2}) &\n&\\quad \\text{and} \\quad &\n&\\Sigma _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2}),\n\\end{alignat*}\nrespectively, and their topologies\nare defined in analogous ways as for the spaces $\\mathcal S _s^\\sigma (\\rr d)$\nand $\\Sigma _s^\\sigma (\\rr d)$ above.\n\n\\par\n\nThe following proposition explains mapping properties of partial\nFourier transforms on Gelfand-Shilov spaces, and follows by similar\narguments as in analogous situations in\n\\cite{GS}. The proof is therefore omitted. Here, $\\mathscr F _1F$\nand $\\mathscr F _2F$ are the partial\nFourier transforms of $F(x_1,x_2)$ with respect to\n$x_1\\in \\rr {d_1}$ and $x_2\\in \\rr {d_2}$,\nrespectively.\n\n\\par\n\n\\begin{prop}\\label{propBroadGSSpaceChar}\nLet $s_j,\\sigma _j >0$, $j=1,2$.\nThen the following is true:\n\\begin{enumerate}\t\n\\item the mappings $\\mathscr F _1$ and $\\mathscr F _2$ on $\\mathscr S (\\rr {d_1+d_2})$\nrestrict to homeomorphisms\n\\begin{align*}\n\\mathscr F _1 \\, &: \\, \\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2}) \\to\n\\mathcal S _{\\sigma _1,s_2}^{s_1,\\sigma _2}(\\rr {d_1+d_2})\n\\intertext{and}\n\\mathscr F _2 \\, &: \\, \\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2}) \\to\n\\mathcal S _{s _1,\\sigma _2}^{\\sigma _1,s_2}(\\rr {d_1+d_2})\n\\text ;\n\\end{align*}\n\n\\vspace{0.1cm}\n\n\\item the mappings $\\mathscr F _1$ and $\\mathscr F _2$ on\n$\\mathscr S (\\rr {d_1+d_2})$ are uniquely extendable to\nhomeomorphisms\n\\begin{align*}\n\\mathscr F _1 \\, &: \\, (\\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2})'(\\rr {d_1+d_2}) \\to\n(\\mathcal S _{\\sigma _1,s_2}^{s_1,\\sigma _2})'(\\rr {d_1+d_2})\n\\intertext{and}\n\\mathscr F _2 \\, &: \\, (\\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2})'(\\rr {d_1+d_2}) \\to\n(\\mathcal S _{s _1,\\sigma _2}^{\\sigma _1,s_2})'(\\rr {d_1+d_2}).\n\\end{align*}\n\\end{enumerate}\n\t\n\\par\n\t\nThe same holds true if the $\\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2}$-spaces and\ntheir duals are replaced by\ncorresponding $\\Sigma _{s _1,s_2}^{\\sigma _1,\\sigma _2}$-spaces and their duals.\n\\end{prop}\n\n\\par\n\nThe next two results follow from \\cite{ChuChuKim}. The proofs are therefore omitted.\n\n\\begin{prop}\nLet $s_j,\\sigma _j> 0$, $j=1,2$. Then the following\nconditions are equivalent.\n\\begin{enumerate}\n\\item $F\\in \\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$\\quad\n($F\\in \\Sigma _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$);\n\n\\vspace{0.1cm}\n\n\\item for some $h>0$ (for every $h>0$) it holds\n\\begin{equation*}\n\\displaystyle{|F(x_1,x_2)|\\lesssim e^{-h(|x_1|^{\\frac 1{s_1}} + |x_2|^{\\frac 1{s_2}} )}}\n\\quad \\text{and}\\quad \n\\displaystyle{|\\widehat F(\\xi _1,\\xi _2)|\\lesssim\n\te^{-h(|\\xi _1|^{\\frac 1{\\sigma _1}} + |\\xi _2|^{\\frac 1{\\sigma _2}} )}}.\n\\end{equation*}\n\\end{enumerate}\n\\end{prop}\n\n\\par\n\nWe notice that if\n$s_j+\\sigma _j<1$ for some $j=1,2$, then\n$\\mathcal S _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$\nand $\\Sigma _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$\nare equal to the trivial space $\\{ 0\\}$.\nLikewise, if $s_j=\\sigma _j=\\frac 12$ for some $j=1,2$, then\n$\\Sigma _{s _1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2}) = \\{ 0\\}$.\n\n\\par\n\n\\subsection{Short time Fourier transform and Gelfand-Shilov spaces}\n\n\\par\n\nWe recall here some basic facts about\nthe short-time Fourier transform and weights.\n\n\\par\n\nLet $\\phi \\in \\mathcal S _s^\\sigma (\\rr d)\\setminus 0$ be fixed. Then the short-time\nFourier transform of $f\\in (\\mathcal S _s^\\sigma )'(\\rr d)$ is given by\n$$\n(V_\\phi f)(x,\\xi ) = (2\\pi )^{-\\frac d2}(f,\\phi (\\, \\cdot \\, -x)\ne^{i\\scal \\, \\cdot \\, \\xi})_{L^2}.\n$$\nHere $(\\, \\cdot \\, ,\\, \\cdot \\, )_{L^2}$ is the unique extension of the $L^2$-form on\n$\\mathcal S _s^\\sigma (\\rr d)$ to a continuous sesqui-linear form on $(\\mathcal S\n_s^\\sigma )'(\\rr d)\\times \\mathcal S _s^\\sigma (\\rr d)$. In the case\n$f\\in L^p(\\rr d)$, for some $p\\in [1,\\infty]$, then $V_\\phi f$ is given by\n$$\nV_\\phi f(x,\\xi ) \\equiv (2\\pi )^{-\\frac d2}\\int _{\\rr d}f(y)\\overline{\\phi (y-x)}\ne^{-i\\scal y\\xi}\\, dy .\n$$\n\n\\par\n\nThe following characterizations of the\n$\\mathcal S _{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$,\n$\\Sigma _{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$\nand their duals\nfollow by similar arguments as in the proofs of\nPropositions 2.1 and 2.2 in \\cite{To22}. The details are left\nfor the reader.\n\n\\par\n\n\\begin{prop}\\label{Prop:STFTGelfand2}\nLet $s_j,\\sigma _j>0$ be such that $s_j+\\sigma _j\\ge 1$, $j=1,2$, \n$s_0\\le s$ and $\\sigma_0\\le \\sigma$. Also let\n$\\phi \\in \\mathcal S_{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2}\n\\setminus 0$)\n($\\phi \\in \\Sigma _{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2}\n\\setminus 0$) and let $f$ be a Gelfand-Shilov distribution on\n$\\rr {d_1+d_2}$.\nThen $f\\in \\mathcal S _{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$\n($f\\in \\Sigma _{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})$),\nif and only if\n\\begin{equation}\\label{stftexpest2}\n|V_\\phi f(x_1,x_2,\\xi _1,\\xi _2)|\n\\lesssim\ne^{-r (|x_1|^{\\frac 1{s_1}} + |x_2|^{\\frac 1{s_2}}\n\t+|\\xi _1|^{\\frac 1{\\sigma _1}} +|\\xi _2|^{\\frac 1{\\sigma _2}} )},\n\\end{equation}\nholds for some $r > 0$ (holds for every $r > 0$).\n\\end{prop}\n\n\\par\n\nA proof of Proposition \\ref{Prop:STFTGelfand2} can be found in\ne.{\\,}g. \\cite{GZ} (cf. \\cite[Theorem 2.7]{GZ}). The\ncorresponding result for Gelfand-Shilov distributions\nis the following improvement of \\cite[Theorem 2.5]{To18}.\n\n\\par\n\n\\begin{prop}\\label{Prop:STFTGelfand2Dist}\nLet $s_j,\\sigma _j>0$ be such that $s_j+\\sigma _j\\ge 1$, $j=1,2$, \n$s_0\\le s$ and $t_0\\le t$. Also let\n$\\phi \\in \\mathcal S_{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})\n\\setminus 0$ and let $f$ be a Gelfand-Shilov distribution on\n$\\rr {d_1+d_2}$.\nThen the following is true:\n\t\\begin{enumerate}\n\\item $f\\in (\\mathcal S _{s_1,s_2}^{\\sigma _1,\\sigma _2})'(\\rr {d_1+d_2})$,\nif and only if\n\\begin{equation}\\label{stftexpest2Dist}\n|V_\\phi f(x_1,x_2,\\xi _1,\\xi _2)|\n\\lesssim\ne^{r (|x_1|^{\\frac 1{s_1}} + |x_2|^{\\frac 1{s_2}}\n\t+|\\xi _1|^{\\frac 1{\\sigma _1}} +|\\xi _2|^{\\frac 1{\\sigma _2}} )}\n\\end{equation}\nholds for every $r > 0$;\n\n\\vspace{0.1cm}\n\n\\item if in addition\n$\\phi \\in \\Sigma _{s_1,s_2}^{\\sigma _1,\\sigma _2}(\\rr {d_1+d_2})\n\\setminus 0$, then \n$f\\in (\\Sigma _{s_1,s_2}^{\\sigma _1,\\sigma _2})'(\\rr {d_1+d_2})$,\nif and only if\n\\begin{equation}\\label{stftexpest2DistA}\n|V_\\phi f(x_1,x_2,\\xi _1,\\xi _2)|\n\\lesssim\ne^{r (|x_1|^{\\frac 1{s_1}} + |x_2|^{\\frac 1{s_2}}\n\t+|\\xi _1|^{\\frac 1{\\sigma _1}} +|\\xi _2|^{\\frac 1{\\sigma _2}} )}\n\\end{equation}\nholds for some $r > 0$.\n\\end{enumerate}\n\\end{prop}\n\n\\par\n\n\\subsection{Broader family of modulation spaces}\\label{subsec1.3}\n\n\\par\n\n\\par\n\n\n\\begin{defn}\\label{bfspaces1}\nLet $\\mathscr B $ be a Banach space of measurable functions on $\\rr d$,\nand let $v \\in\\mathscr P _E(\\rr d)$.\nThen $\\mathscr B$ is called a \\emph{translation invariant\nBanach Function space on $\\rr d$} (with respect to $v$), or \\emph{invariant\nBF space on $\\rr d$}, if there is a constant $C$ such\nthat the following conditions are fulfilled:\n\\begin{enumerate}\n\\item if $x\\in \\rr d$ and $f\\in \\mathscr B$, then $f(\\, \\cdot \\, -x)\\in\n\\mathscr B$, and \n\\begin{equation}\\label{translmultprop1}\n\\nm {f(\\, \\cdot \\, -x)}{\\mathscr B}\\le Cv(x)\\nm {f}{\\mathscr B}\\text ;\n\\end{equation}\n\n\\vspace{0.1cm}\n\n\\item if $f,g\\in L^1_{loc}(\\rr d)$ satisfy $g\\in \\mathscr B$ and $|f|\n\\le |g|$, then $f\\in \\mathscr B$ and\n$$\n\\nm f{\\mathscr B}\\le C\\nm g{\\mathscr B}\\text ;\n$$\n\\vspace{0.1cm}\n\n\\item Minkowski's inequality holds true, i.{\\,}e.\n\\begin{equation}\\label{Eq:MinkIneq}\n\\nm {f*\\varphi}{\\mathscr B}\\lesssim \\nm {f}{\\mathscr B}\\nm \\varphi{L^1_{(v)}},\n\\qquad f\\in \\mathscr B ,\\ \\varphi \\in L^1_{(v)}(\\rr d).\n\\end{equation}\n\\end{enumerate}\n\\end{defn}\n\n\\par\n\nIf $v$ belongs to $\\mathscr P _{E,s}(\\rr d)$\n($\\mathscr P _{E,s}^0(\\rr d)$), then $\\mathscr B$ in Definition \\ref{bfspaces1}\nis called an invariant BF-space of Roumieu type (Beurling type) of order $s$.\n\n\\par\n\nIt follows from (2) in Definition \\ref{bfspaces1} that if $f\\in\n\\mathscr B$ and $h\\in L^\\infty$, then $f\\cdot h\\in \\mathscr B$, and\n\\begin{equation}\\label{multprop}\n\\nm {f\\cdot h}{\\mathscr B}\\le C\\nm f{\\mathscr B}\\nm h{L^\\infty}.\n\\end{equation}\nIn Definition \\ref{bfspaces1}, condition (2) means that a\ntranslation invariant BF-space is a solid BF-space in the sense of\n(A.3) in \\cite{Fe6}. \n\n\\par\n\n\\begin{example}\\label{Lpqbfspaces}\nAssume that $p,q\\in [1,\\infty ]$, and let $L^{p,q}_1(\\rr {2d})$ be the\nset of all $f\\in L^1_{loc}(\\rr {2d})$ such that\n$$\n\\nm f{L^{p,q}_1} \\equiv \\Big ( \\int \\Big ( \\int |f(x,\\xi )|^p\\, dx\\Big\n)^{q\/p}\\, d\\xi \\Big )^{1\/q}\n$$\nif finite.\nThen it follows that $L^{p,q}_1$\nis translation invariant BF-spaces with respect to $v=1$.\n\\end{example}\n\n\\par\n\nWe refer to \\cite {Fe4,FG1,FG2,FG4,GaSa,Gc2,RSTT,To20}\nfor more facts about modulation spaces.\nNext we consider the extended class of modulation spaces which we are interested\nin. \n\n\n\\par\n\n\\begin{defn}\\label{bfspaces2}\nAssume that $\\mathscr B$ is a translation\ninvariant QBF-space on $\\rr {2d}$, $\\omega \\in\\mathscr P _E(\\rr {2d})$,\nand that $\\phi \\in\n\\Sigma _1(\\rr d)\\setminus 0$. Then the set $M(\\omega ,\\mathscr B )$\nconsists of all $f\\in \\Sigma _1'(\\rr d)$ such that\n$$\n\\nm f{M(\\omega ,\\mathscr B )}\n\\equiv \\nm {V_\\phi f\\, \\omega }{\\mathscr B}\n$$\nis finite.\n\\end{defn}\n\n\\par\n\nObviously, we have\n$\nM^{p,q}_{(\\omega )}(\\rr d)=M(\\omega ,\\mathscr B )$\nwhen $\\mathscr B =L^{p,q}_1(\\rr {2d})$ (cf. Example \\ref{Lpqbfspaces}).\nIt follows that many properties which are valid for the classical modulation\nspaces also hold for the spaces of the form $M(\\omega ,\\mathscr B )$.\n\n\\par\n\nWe notice that $M(\\omega ,\\mathscr B )$ is independent of the choice\nof $\\phi$ in Definition \\ref{bfspaces2} cf.\\, \\cite{To25}.\nFurthermore, $M(\\omega ,\\mathscr B )$ is a Banach space in view of \\cite{PfTo}.\n\n\n\\par\n\n\\subsection{Pseudo-differential operators}\n\n\\par\n\nNext we recall some facts on pseudo-differential operators. Let\n$A\\in \\mathbf{M} (d,\\mathbf R)$ be fixed and\nlet $a\\in \\Sigma _1(\\rr {2d})$. Then the pseudo-differential\noperator $\\operatorname{Op} _A(a)$ is the linear and continuous operator on $\\Sigma _1(\\rr d)$,\ndefined by the formula\n\\begin{multline}\\label{e0.5}\n(\\operatorname{Op} _A(a)f)(x)\n\\\\[1ex]\n=\n(2\\pi ) ^{-d}\\iint a(x-A(x-y),\\xi )f(y)e^{i\\scal {x-y}\\xi }\\,\ndyd\\xi .\n\\end{multline}\nThe definition of $\\operatorname{Op} _A(a)$ extends to\nany $a\\in \\Sigma _1'(\\rr {2d})$, and then $\\operatorname{Op} _A(a)$ is continuous from\n$\\Sigma _1(\\rr d)$ to $\\Sigma _1'(\\rr d)$. Moreover, for every fixed\n$A\\in \\mathbf{M} (d,\\mathbf R)$, it follows that there is a one to\none correspondence between such operators and pseudo-differential\noperators of the form $\\operatorname{Op} _A(a)$. (See e.{\\,}g. \\cite {Ho1}.)\nIf $A=2^{-1}I$, where $I\\in \\mathbf{M} (d,\\mathbf R)$ is the identity matrix, then\n$\\operatorname{Op} _A(a)$ is equal to the Weyl operator $\\operatorname{Op} ^w(a)$\nof $a$. If instead $A=0$, then the standard (Kohn-Nirenberg)\nrepresentation $\\operatorname{Op} (a)$ is obtained.\n\n\\par\n\nIf $a_1,a_2\\in \\Sigma _1'(\\rr {2d})$ and $A_1,A_2\\in\n \\mathbf{M} (d,\\mathbf R)$, then\n\\begin{equation}\\label{pseudorelation}\n\\operatorname{Op} _{A_1}(a_1)=\\operatorname{Op} _{A_2}(a_2) \\quad \\Leftrightarrow \\quad a_2(x,\\xi\n)=e^{i\\scal {(A_1-A_2)D_\\xi}{D_x}}a(x,\\xi ).\n\\end{equation}\n(Cf. \\cite{Ho1}.)\n\n\\par\n\n\n\\par\n\n\\subsection{Symbol classes}\n\n\\par\n\nNext we introduce function spaces related to symbol classes\nof the pseudo-differential operators. These functions should obey various\nconditions of the form\n\\begin{align}\n|\\partial _x^\\alpha \\partial _\\xi ^\\beta a(x,\\xi )|\n&\\lesssim\nh ^{|\\alpha +\\beta |}\\alpha !^\\sigma \\beta !^s \\omega (x,\\xi ),\n\\label{Eq:symbols2}\n\\end{align}\nfor functions on $\\rr {d_1+d_2}$. For this reason we consider\nsemi-norms of the form\n\\begin{equation}\\label{Eq:GammaomegaNorm}\n\\nm a{\\Gamma _{(\\omega )}^{\\sigma ,s;h}}\n\\equiv \\sup _{(\\alpha ,\\beta) \\in \\nn {d_1+d_2}}\n\\left (\n\\sup _{(x,\\xi) \\in \\rr {d_1+d_2}} \\left (\n\\frac {|\\partial _x^\\alpha \\partial _\\xi ^\\beta a(x,\\xi )|}{\n\th ^{|\\alpha +\\beta |}\\alpha !^\\sigma \\beta !^s \\omega (x,\\xi )}\n\\right ) \\right ) ,\n\\end{equation}\nindexed by $h>0$, \n\n\\par\n\n\\begin{defn}\\label{Def:GammaSymb2}\nLet $s$, $\\sigma$ and $h$ be positive constants,\nlet $\\omega$ be a weight on $\\rr {d_1+d_2}$, and let\n$$\n\\omega _r(x,\\xi )\\equiv e^{r(|x|^{\\frac 1s} + |\\xi |^{\\frac 1\\sigma })}.\n$$ \n\\begin{enumerate}\n\\item The set $\\Gamma _{(\\omega )}^{\\sigma ,s;h} (\\rr {d_1+d_2})$\nconsists of\nall $a \\in C^\\infty(\\rr {d_1+d_2})$ such that\n$\\nm a{\\Gamma _{(\\omega )}^{\\sigma ,s;h}}$ in\n\\eqref{Eq:GammaomegaNorm} is finite.\nThe set $\\Gamma _0^{\\sigma ,s;h} (\\rr {d_1+d_2})$ consists of\nall $a \\in C^\\infty(\\rr {d_1+d_2})$ such that\n$\\nm a{\\Gamma _{(\\omega_r )}^{\\sigma ,s;h}}$ is finite\nfor every $r>0$, and the topology is the projective limit topology of\n$\\Gamma _{(\\omega _r)}^{\\sigma ,s;h} (\\rr {d_1+d_2})$ with respect to $r>0$;\n\n\\vspace{0.1cm}\n\n\\item The sets $\\Gamma _{(\\omega )}^{\\sigma ,s} (\\rr {d_1+d_2})$ and\n$\\Gamma _{(\\omega )}^{\\sigma ,s;0} (\\rr {d_1+d_2})$ are given by\n\\begin{align*}\n\\Gamma _{(\\omega )}^{\\sigma ,s} (\\rr {d_1+d_2})\n&\\equiv\n\\bigcup _{h>0}\\Gamma _{(\\omega )}^{\\sigma ,s;h} (\\rr {d_1+d_2})\n\\intertext{and}\n\\Gamma _{(\\omega )}^{\\sigma ,s;0} (\\rr {d_1+d_2})\n&\\equiv\n\\bigcap _{h>0}\\Gamma _{(\\omega )}^{\\sigma ,s;h} (\\rr {d_1+d_2}),\n\\end{align*}\nand their topologies are the inductive respective the projective topologies\nof $\\Gamma _{(\\omega )}^{\\sigma ,s;h} (\\rr {d_1+d_2})$ with respect to $h>0$.\t\n\\end{enumerate}\t\n\\end{defn}\n\n\\par\n\n\\par\n\nThe following result is a straight-forward consequence of \n\\cite[Proposition 2.4]{AbCaTo} and the definitions.\n\n\\par\n\n\\begin{prop}\\label{SymbClassModSpace}\nLet $R>0$, $q\\in (0,\\infty ]$, $s,\\sigma >0$ be such that $s+\\sigma \\ge 1$\nand $(s,\\sigma )\\neq (\\frac 12,\\frac 12)$, $\\phi \\in \\Sigma _{s,\\sigma}^{\\sigma ,s}\n(\\rr {2d})\\setminus 0$,\n$\\omega \\in \\mathscr P _{s,\\sigma}(\\mathbf{R}^{2d}),$ and let\n$$\n\\omega _R(x,\\xi, \\eta, y) = \\omega(x,\\xi) e^{-R(|y|^{\\frac 1s} + |\\eta|^{\\frac 1\\sigma})}.\n$$\nThen\n\\begin{align}\\label{iden}\n\\begin{split}\n\\Gamma^{\\sigma ,s}_{(\\omega)}(\\rr {2d})\n&=\n\\bigcup _{R>0}\\sets {a\\in (\\Sigma _{s,\\sigma}^{\\sigma ,s})'\n\t(\\rr {2d})}{\\nm {\\omega\n\t\t_R^{-1}V_\\phi a}{L^{\\infty ,q}} <\\infty },\n\\\\[1ex]\n\\Gamma^{\\sigma ,s;0}_{(\\omega)}(\\rr {2d})\n&=\n\\bigcap _{R>0}\\sets {a\\in (\\Sigma _{s,\\sigma}^{\\sigma ,s})'\n\t(\\rr {2d})}{\\nm {\\omega\n\t\t_R^{-1}V_\\phi a}{L^{\\infty ,q}} <\\infty }.\n\\end{split}\n\\end{align}\n\\end{prop}\n\n\\par\n\nThe following lemma is a consequence of \\cite[Theorem 3.6]{AbCaTo}.\n \n\\par\n\n\\begin{lemma}\\label{Somega}\nLet $s,\\sigma>0$ such that $s+\\sigma\\ge 1$ $\\omega \\in \\mathscr P _{s,\\sigma}(\\rr {2d})$,\n$A_1,A_2\\in \\mathbf{M} (d,\\mathbf R )$, and\nthat $a_1,a_2\\in (\\Sigma _{s,\\sigma}^{\\sigma,s})'(\\rr {2d})$ are such that\n$\\operatorname{Op} _{A_1}(a_1)=\\operatorname{Op} _{A_2}(a_2)$. Then\n\\begin{alignat*}{3}\na_1 &\\in \\Gamma _{(\\omega )}^{\\sigma,s;0}(\\rr {2d})&\\qquad &\\Leftrightarrow &\\qquad a_2\n&\\in \\Gamma_{(\\omega )}^{\\sigma,s;0}(\\rr {2d}) \n\\end{alignat*}\nand similarly for $\\Gamma _{(\\omega )}^{\\sigma,s}(\\rr {2d})$ in\nplace of $\\Gamma _{(\\omega )}^{\\sigma,s;0}(\\rr {2d})$.\n\\end{lemma}\n\n\\par\n\\section{Continuity for pseudo-differential operators\nwith symbols of infinite order}\\label{sec2}\n\n\\par\n\nIn this section we discuss continuity for operators in\n$\\operatorname{Op} (\\Gamma ^{\\sigma,s}_{(\\omega_0)})$ and\n$\\operatorname{Op} (\\Gamma ^{\\sigma,s;0}_{(\\omega _0)})$\nwhen acting on a general class of modulation spaces.\nIn Theorem \\ref{p3.2} continuity is treated where the symbols belong to\n$\\Gamma ^{\\sigma,s}_{(\\omega _0)}$ and in Theorem \\ref{p3.2B}\n continuity is treated where the symbols belong to\n$\\Gamma ^{\\sigma,s;0}_{(\\omega _0)}$.\nThis gives an analogy to \\cite[Theorem 3.2]{To14}\nin the framework of operator theory and Gelfand-Shilov classes.\n\n\\par\n\nOur main result is stated as follows.\n\n\\par\n\n\\begin{thm}\\label{p3.2}\nLet $A\\in \\mathbf{M} (d,\\mathbf R)$, $s,\\sigma\\ge 1$,\n$\\omega ,\\omega _0\\in\\mathscr P _{s,\\sigma}^0(\\rr {2d})$,\n$a\\in \\Gamma _{(\\omega _0)}^{\\sigma,s}(\\rr {2d})$, and that $\\mathscr B$\nis an invariant BF-space on $\\rr {2d}$. Then\n$\\operatorname{Op} _A(a)$ is continuous from $M(\\omega _0\\omega ,\\mathscr B )$\nto $M(\\omega ,\\mathscr B )$.\n\\end{thm}\n\n\\par\n\nWe need some preparations for the proof, and start with the following remark.\n\n\n\\par\n\n\\begin{rem}\\label{rem:adjUniq}\nLet $s,\\sigma>0$ such that $s+\\sigma \\geq 1$.\nIf $a\\in (\\Sigma _{s,\\sigma}^{\\sigma,s})'(\\rr {2d})$,\nthen there is a unique $b\\in (\\Sigma _{s,\\sigma}^{\\sigma,s})'(\\rr {2d})$ such that\n$\\operatorname{Op} (a)^*=\\operatorname{Op} (b)$, where $b(x,\\xi )= e^{i\\scal {D_\\xi}{D_x}}\\overline {a(x,\\xi )}$\nin view of \\cite[Theorem 18.1.7]{Ho1}. Furthermore, by the latter equality and\n\\cite[Theorem 4.1]{CaTo} it follows that\n$$\na\\in \\Gamma _{(\\omega )}^{\\sigma,s}(\\rr {2d})\n\\quad \\Leftrightarrow \\quad\nb\\in \\Gamma _{(\\omega )}^{\\sigma,s}(\\rr {2d}).\n$$\n\\end{rem}\n\n\\par\n\n\\par\n\n\\begin{lemma}\\label{lem:equivfun}\nSuppose $s,\\sigma\\geq 1$,\n$\\omega \\in \\mathscr P _E(\\rr {d_0})$ and that $f\\in C^\\infty\n(\\rr {d+d_0})$ satisfies\n\\begin{equation}\\label{eq:anGeShiEst}\n|\\partial ^\\alpha f(x,y)|\\lesssim h^{|\\alpha |}\\alpha !^\\sigma \ne^{-r|x|^{\\frac 1s}}\\omega (y),\t\\alpha \\in \\nn {d+d_0}\n\\end{equation}\nfor some $h>0$ and $r>0$. Then there are $f_0\\in C^\\infty (\\rr {d+d_0})$\nand $\\psi \\in \\mathcal S _s^\\sigma(\\rr d)$ such that \\eqref{eq:anGeShiEst} holds\nwith $f_0$ in place of $f$ for some for some $h>0$ and $r>0$, and\n$f(x,y)= f_0(x,y)\\psi (x)$.\t\t\n\\end{lemma}\n\n\\par\n\n\\begin{proof}\nBy Proposition \\ref{Prop:EquivWeights}, there is a submultiplicative weight\n$v_0\\in \\mathscr P _{E,s}(\\rr d)\\cap C^\\infty (\\rr d)$ such that\n\\begin{align}\nv_0(x)&\\asymp e^{\\frac r2|x |^{\\frac 1s}}\\label{eq:v0Est}\n\\intertext{and}\n|\\partial ^\\alpha v_0(x)| &\\lesssim h^{|\\alpha |}\\alpha !^\\sigma \nv_0(x),\\qquad \\alpha \\in \\nn d\n\\label{eq:vEst}\n\\intertext{for some $h,r>0$.\t\nSince $s,\\sigma\\ge 1$,\na straight-forward application of Fa{\\`a} di Bruno's formula,\nfor the composed function $\\psi(x)=g(v_0(x))$, where $g(t)=\\frac 1t$,\non \\eqref{eq:vEst} gives}\n\\left | \\partial ^\\alpha \\left (\\frac 1{v_0(x)}\\right ) \\right | &\\lesssim\nh^{|\\alpha |}\\alpha !^\\sigma\\cdot \\frac 1{v_0(x)},\\qquad \\alpha \\in \\nn d\n\\tag*{(\\ref{eq:vEst})$'$}\n\\end{align}\nfor some $h>0$. It follows from \\eqref{eq:v0Est} and \\eqref{eq:vEst}$'$\nthat if $\\psi =1\/{v_0}$, then $\\psi \\in \\mathcal S _s^\\sigma(\\rr d)$.\nFurthermore, if $f_0(x,y)=f(x,y)v_0(x)$,\nthen an application of Leibnitz formula we get\n\\begin{multline*}\n|\\partial ^{\\alpha}_x\\partial ^{\\alpha _0}_yf_0(x,y)|\\lesssim\n\\sum _{\\gamma \\le \\alpha }\\binom{\\alpha}{\\gamma} |\\partial ^\\delta _x\n\\partial ^{\\alpha _0}_yf(x,y)|\n\\, |\\partial ^{\\alpha -\\delta }v_0(x)|\n\\\\[1ex]\n\\lesssim\nh^{|\\alpha |+|\\alpha _0|} \\sum _{\\gamma \\le \\alpha }\n\\binom{\\alpha}{\\gamma}\n(\\gamma !\\alpha _0!)^\\sigma e^{-r|x|^{\\frac 1s}}\n\\omega (y)(\\alpha -\\gamma )!^\\sigma v_0(x)\n\\\\[1ex]\n\\lesssim\n(2h)^{|\\alpha |+|\\alpha _0|}(\\alpha !\\alpha _0!)^\\sigma\ne^{-r|x|^{\\frac 1s}}v_0(x)\\omega (y)\n\\\\[1ex]\n\\lesssim\n(2h)^{|\\alpha |+|\\alpha _0|}(\\alpha !\\alpha _0!)^\\sigma\ne^{-\\frac r2|x|^{\\frac 1s}}\\omega (y)\n\\end{multline*}\nfor some $h>0$, which gives the desired estimate on $f_0$,\nsince it is clear that $f(x,y)= f_0(x,y)\\psi (x)$.\n\\end{proof}\n\n\\par\n\n\\begin{lemma}\\label{Lemma:PrepReThm3.2}\nLet $s,\\sigma \\ge 1$, $\\omega \\in\n\\mathscr P _{s,\\sigma}^0(\\rr {2d})$, $v_1\\in\n\\mathscr P _{s}^0(\\rr {d})$ and $v_2\\in \\mathscr P _{\\sigma}^0(\\rr d)$ be such that\n$v_1$ and $v_2$ are submultiplicative, $\\omega \\in \\Gamma _{(\\omega )}\n^{\\sigma,s}(\\rr {2d})$ is $v_1\\otimes v_2$-moderate.\nAlso let $a\\in \\Gamma _{(\\omega )}^{\\sigma,s}(\\rr {2d})$, \n$f\\in \\mathcal S _s^\\sigma(\\rr d)$, $\\phi \\in \\Sigma _s^\\sigma(\\rr d)$,\n$\\phi_2=\\phi v_1$,\nIf \n\\begin{align}\n\\Phi (x,\\xi ,z,\\zeta ) &= \\frac {a(x+z,\\xi +\\zeta )}\n{\\omega (x,\\xi)v_1(z)v_2(\\zeta )}\\label{eq:Phidef}\n\\intertext{and}\nH(x,\\xi ,y) &= \\iint \\Phi (x,\\xi ,z,\\zeta )\\phi _2(z)v_2(\\zeta )\ne^{i\\scal {y-x-z}{\\zeta}}\\, dzd\\zeta .\\label{eq:Hidentity}\n\\end{align}\nThen\n\\begin{equation}\\label{eq:stftpseudoform}\nV_\\phi (\\operatorname{Op} (a)f)(x,\\xi ) = (2\\pi )^{-d} (f,e^{i\\scal \\, \\cdot \\, \\xi\n}H(x,\\xi ,\\, \\cdot \\, ))\\omega (x,\\xi\n).\n\\end{equation}\nFurthermore the following is true:\n\\begin{enumerate}\n\\item $H\\in C^\\infty (\\rr {3d})$ and satisfies\n\\begin{equation}\\label{eq:DerHEst}\n|\\partial _y^\\alpha H(x,\\xi ,y)| \\lesssim h_0^{|\\alpha |}\n\\alpha!^\\sigma e^{-r_0|x-y|^{\\frac 1s}},\n\\end{equation}\nfor every $\\alpha \\in \\rr d$ and some $h_0,r_0>0$;\n\\vspace{0.1cm}\n\n\\item there are functions $H_0\\in C^\\infty (\\rr {3d})$\nand $\\phi _0\\in \\mathcal S _s^\\sigma(\\rr d)$\nsuch that\n\\begin{equation}\\label{eq:HProd}\nH(x,\\xi ,y) = H_0(x,\\xi ,y)\\phi _0(y-x),\n\\end{equation}\nand such that \\eqref{eq:DerHEst} holds for some $h_0,r_0>0$,\nwith $H_0$ in place of $H$.\t\t\n\\end{enumerate}\t\n\\end{lemma}\n\n\\par\n\nLemma \\ref{Lemma:PrepReThm3.2} follows by similar arguments as in\n\\cite{To25}. In order to be self contained we give a different proof.\n\n\\par\n\n\\begin{proof}\nBy straight-forward computations we get\n\\begin{equation}\\label{eq:storformel}\nV_\\phi (\\operatorname{Op} (a)f)(x,\\xi ) \n= (2\\pi )^{-d} (f,e^{i\\scal \\, \\cdot \\, \\xi }H_1(x,\\xi ,\\, \\cdot \\, \n))\\omega (x,\\xi ),\n\\end{equation}\nwhere\n\\begin{multline*}\nH_1(x,\\xi ,y) = (2\\pi )^{d}e^{-i\\scal y\\xi}(\\operatorname{Op} (a)^*(\\phi (\\, \\cdot \\, -x)\n\\, e^{i\\scal \\cdot \\xi}))(y)\/\\omega (x,\\xi )\n\\\\[1ex]\n= \\iint \\frac {a(z,\\zeta )}{\\omega (x,\\xi )}\\phi (z-x)\ne^{i\\scal {y-z}{\\zeta -\\xi}}\\, dzd\\zeta \n\\\\[1ex]\n= \\iint \\Phi (x,\\xi ,z-x,\\zeta -\\xi )\\phi _2(z-x)v_2(\\zeta\n-\\xi )e^{i\\scal {y-z}{\\zeta -\\xi}}\\, dzd\\zeta .\n\\end{multline*}\nIf $z-x$ and $\\zeta -\\xi$ are taken as new variables of integrations,\nit follows that the right-hand side is the same as \\eqref{eq:Hidentity}.\nHence \\eqref{eq:stftpseudoform} holds. This\ngives the first part of the lemma.\n\n\\par\n\nThe smoothness of $H$ is a consequence of the uniqueness of the adjoint\n(cf. Remark \\ref{rem:adjUniq}) and \\cite[Lemma 2.7]{To25}.\n\n\\par\n\nTo show that \\eqref{eq:DerHEst} holds, let\n$$\n\\Phi _0(x,\\xi ,z,\\zeta ) = \\Phi (x,\\xi ,z,\\zeta )\\phi _2(z),\n$$\nwhere $\\Phi$ defined as in \\eqref{eq:Phidef},\nand let $\\Psi =\\mathscr F _3\\Phi_0$, where $\\mathscr F _3\\Phi_0$ is the partial\nFourier transform of $\\Phi _0(x,\\xi ,z,\\zeta )$ with respect to the $z$ variable.\nThen it follows from the assumptions and \\eqref{eq:vEst}$'$ that\n\\begin{multline*}\n|\\partial _z^\\alpha \\Phi _0(x,\\xi ,z,\\zeta )|\n\\lesssim \\sum_{\\gamma\\leq \\alpha}\\binom{\\alpha}{\\gamma}\n\\sum _{\\lambda\\leq \\gamma}\\binom{\\gamma}{\\lambda}\n\\frac{\\left|\\partial_z^{\\gamma-\\lambda}a(x+z,\\xi+\\zeta)\\right|}{\\omega(x,\\xi)v_2(\\zeta)}\n\\\\\n\\times \\partial^{\\lambda}\\prn{\\frac{1}{v_1(z)}}\nh^{|\\alpha-\\gamma|}(\\alpha-\\gamma)!^\\sigma e^{-r|z|^{\\frac 1s}}\n\\\\[1ex]\n\\lesssim \\sum_{\\gamma\\leq \\alpha}\\binom{\\alpha}{\\gamma}\n\\sum _{\\lambda\\leq \\gamma}\\binom{\\gamma}{\\lambda}\nh^{|\\alpha|}(\\alpha-\\gamma)!^\\sigma(\\gamma-\\lambda)!^\\sigma \\lambda!^\\sigma\ne^{-r_0|z|^{\\frac 1s}}\n\\\\[1ex]\n\\lesssim h^{|\\alpha|} \\alpha!^\\sigma\n\\sum_{\\gamma\\leq \\alpha}\\binom{\\alpha}{\\gamma}\n\\sum _{\\lambda\\leq \\gamma}\\binom{\\gamma}{\\lambda}\n\\prn{\\frac{(\\alpha-\\gamma)!\\gamma!}{\\alpha!}}^\\sigma\n\\prn{\\frac{(\\gamma-\\lambda)!\\lambda!}{\\gamma!}}^\\sigma\ne^{-r_0|z|^{\\frac 1s}}\n\\\\[1ex]\n\\lesssim (4h)^{|\\alpha|} \\alpha!^\\sigma e^{-r|z|^{\\frac 1s}}\n\\sum_{\\gamma\\leq \\alpha}1\\, \\cdot \\, \\sum _{\\lambda\\leq \\gamma}1.\n\\end{multline*}\nSince $\\sum _{\\lambda\\leq \\gamma}1 \\lesssim 2^{|\\gamma|}$,\nwe get\n\\begin{equation}\\label{eq:Phi_0Est}\n|\\partial _z^\\alpha \\Phi _0(x,\\xi ,z,\\zeta )|\n\\leq C (16h)^{|\\alpha|}\\alpha!^\\sigma e^{-r_0|z|^{\\frac 1s}}\n\\leq C h_0^{|\\alpha|}\\alpha!^\\sigma e^{-r_0|z|^{\\frac 1s}}\n\\end{equation}\nfor some $C,h_0,r_0>0$. Then $z\\mapsto \\Phi _0(x,\\xi ,z,\\zeta )$\nis an element in $\\mathcal S _s^\\sigma(\\rr d)$.\nMoreover, $\\set{\\Phi _0(x,\\xi ,z,\\zeta )}_{z\\in\\rr d}$ is a bounded set in\n$\\Gamma _{(1)}^{\\sigma,s}(\\rr d\\times\\rr {2d})$.\nIndeed, for a fixed $z_0\\in \\rr{d}$, then an application of Leibnitz formula,\nFa{\\`a} di Bruno's formula, Proposition \\ref{Prop:EquivWeights} and \\eqref{eq:vEst}$'$, give\n\\begin{multline*}\n\\abs{\\partial_x^\\alpha\\partial_\\xi^\\beta\\partial_\\zeta^\\gamma\\Phi _0(x,\\xi ,z_0,\\zeta )}\n\\leq \\sum\n\\binom \\alpha{\\alpha_1}\\binom \\beta{\\beta_1}\\binom \\gamma{\\gamma_1}\n\\partial_x^{\\alpha_1}\\partial_\\xi^{\\beta_1}\\prn{\\frac 1{\\omega(x,\\xi)}}\n\\\\%[1ex]\n\\times\\partial_\\zeta^{\\gamma_1}\\prn{\\frac 1{v_2(\\zeta)}}\\abs{\\partial_x^{\\alpha-\\alpha_1}\n\t\\partial_\\xi^{\\beta-\\beta_1}\\partial_\\zeta^{\\gamma-\\gamma_1}\n\ta(x+z_0,\\xi+\\zeta)}\\, \\cdot \\, \\frac{|\\phi(z_0)|}{v_1(z_0)}\n\\\\[1ex]\n\\lesssim\n\\sum\n\\binom \\alpha{\\alpha_1}\\binom \\beta{\\beta_1}\\binom \\gamma{\\gamma_1}\nh^{|\\alpha_1+\\beta_1+\\gamma_1|}\\alpha_1!^\\sigma(\\beta_1!\\gamma_1!)^s\n\\\\%[1ex]\n\\times\\prn{\\frac 1{\\omega(x,\\xi)v_1(z_0)v_2(\\zeta)}}\n\\abs{\\partial_x^{\\alpha-\\alpha_1}\n\t\\partial_\\xi^{\\beta-\\beta_1}\\partial_\\zeta^{\\gamma-\\gamma_1}\n\ta(x+z_0,\\xi+\\zeta)}\n\\\\[1ex]\n\\lesssim\nh^{|\\alpha+\\beta+\\gamma|}\\sum\n\\binom \\alpha{\\alpha_1}\\binom \\beta{\\beta_1}\\binom \\gamma{\\gamma_1}\n\\prn{(\\alpha-\\alpha_1)!\\alpha_1!}^\\sigma\n\\prn{(\\beta-\\beta_1)!\\beta_1!}^s\\prn{(\\gamma-\\gamma_1)!\\gamma_1!}^s\n\\\\[1ex]\n\\lesssim\n(4h)^{|\\alpha+\\beta+\\gamma|}\\alpha!^\\sigma(\\beta!\\gamma!)^s, \t\n\\end{multline*}\nwhere all the summations above are taken over all \n$\\alpha_1\\leq \\alpha, \\beta_1\\leq\\beta$ and $\\gamma_1\\leq\\gamma$.\nIn view of Proposition \\ref{propBroadGSSpaceChar}\nand \\eqref{eq:Phi_0Est} we have \n$$\n|\\partial _\\eta^\\alpha \\Psi (x,\\xi ,\\eta ,\\zeta )|\n\\lesssim h_0^{|\\alpha |}\\alpha !^se^{-r_0|\\eta |^{\\frac 1\\sigma}},\n$$\nfor some $h_0,r_0>0$. Hence\n$$\n|\\partial _\\eta^\\alpha (\\Psi (x,\\xi ,\\zeta ,\\zeta )v_2(\\zeta ))|\n\\lesssim h_0^{|\\alpha |}\\alpha !^se^{-r_0|\\zeta |^{\\frac 1\\sigma}}\n$$\nfor some $h_0,r_0>0$.\n\n\\par\n\nBy letting $H_2(x,\\xi ,\\, \\cdot \\, )$ be the inverse partial Fourier transform of\n$\\Psi (x,\\xi ,\\zeta ,\\zeta )v_2(\\zeta )$ with respect to the $\\zeta$ variable,\nit follows that\n\\begin{equation}\\label{eq:H2Est}\n|\\partial _y^\\alpha H_2(x,\\xi ,y)|\n\\lesssim h_0^{|\\alpha |}\\alpha !^\\sigma e^{-r_0|y|^{\\frac 1s}}\n\\end{equation}\nfor some $h_0,r_0>0$. The assertion (1) now follows from the latter estimate\nand the fact that $H(x,\\xi ,y)= H_2(x,\\xi ,x-y)$.\n\n\\par\n\nIn order to prove (2) we notice that \\eqref{eq:H2Est} shows that\n$y\\mapsto H_2(x,\\xi ,y)$ is an element in $\\mathcal S _s^\\sigma(\\rr d)$ with values\nin $\\Gamma ^{(1)}_{s,\\sigma}(\\rr {2d})$. It follows by Lemma \\ref{lem:equivfun}\nthat there exist $H_3\\in C^\\infty (\\rr {3d})$ and $\\phi _0\\in \\mathcal S _s^\\sigma(\\rr d)$\nsuch that \\eqref{eq:H2Est} holds for some $h_0,r_0>0$ with $H_3$ in place of $H_2$,\nand\n$$\nH_2(x,\\xi ,y)= H_3(x,\\xi ,y)\\phi _0(-y).\n$$\nThis is the same as (2), and the result follows.\t\n\\end{proof}\n\n\\par\n\n\\begin{proof}[Proof of Theorem \\ref{p3.2}]\nThere is no restriction if we assume that $A=0$.\nLet $G=\\operatorname{Op} (a)f$. In view of Lemma \\ref{Lemma:PrepReThm3.2} we have\n\\begin{multline*}\nV_\\phi G(x,\\xi )\n=\n(2\\pi )^{-\\frac d2}\\mathscr F ((f\\cdot \\overline {\\phi _0(\\, \\cdot \\, -x)}) \\cdot H_0(x,\\xi ,\\, \\cdot \\, ))(\\xi )\n\\omega (x,\\xi )\n\\\\[1ex]\n=\n(2\\pi )^{-d} (V_{\\phi _0}f)(x,\\, \\cdot \\, ) * (\\mathscr F (H_0(x,\\xi ,\\, \\cdot \\, )))(\\xi )\n\\omega (x,\\xi ).\n\\end{multline*}\nSince $\\omega$ and $\\omega _0$ belong to $\\mathscr P _{s,\\sigma}^0(\\rr {2d})$,\nthen for every $r_0>0$ and $x,\\xi,\\eta\\in \\rr d$ we have\n$$\n\\omega (x,\\xi )\\omega _0(x,\\xi )\n\\lesssim\n\\omega (x,\\eta )\\omega _0(x,\\eta ) e^{\\frac {r_0}2|\\xi-\\eta|^{\\frac 1\\sigma}},\n$$\n\nthis inequality and (2) in Lemma \\ref{Lemma:PrepReThm3.2} give\n\\begin{equation*}\n|V_\\phi G(x,\\xi )\\omega _0(x,\\xi )|\n\\lesssim\n\\left(\n|(V_{\\phi _0}f)(x,\\, \\cdot \\, )\\omega (x,\\, \\cdot \\, )\n\\omega _0(x,\\, \\cdot \\, )| * e^{-\\frac {r_0}2|\\, \\cdot \\, |^{\\frac 1\\sigma}}\n\\right)\n(\\xi).\n\\end{equation*}\n\n\\par\n\nIn view of Definition \\ref{bfspaces1},\nwe get for some $v\\in \\mathscr P _{\\sigma}^0(\\rr d)$,\n\\begin{multline*}\n\\nm G{M(\\omega _0,\\mathscr B )}\\lesssim \\nm {|(V_{\\phi _0}f) \n\\cdot \\omega \\cdot \\omega _0|\n* \\delta _0 \\otimes e^{-r_0|\\, \\cdot \\, |^{\\frac 1\\sigma}}}{\\mathscr B}\n\\\\[1ex]\n\\le\n\\nm {(V_{\\phi _0}f) \\cdot \\omega \\cdot \\omega _0}{\\mathscr B}\n\\nm {e^{-r_0|\\, \\cdot \\, |^{\\frac 1\\sigma}}v}{L^1}\n\\asymp \\nm f{M(\\omega \\cdot \\omega _0,\\mathscr B )}.\n\\end{multline*}\nThis gives the result.\n\\end{proof}\n\n\\par\n\nBy similar arguments as in the proof of Theorem \\ref{p3.2}\nand Lemma \\ref{Lemma:PrepReThm3.2} we get the following.\nThe details are left for the reader.\n\n\\par\n\n\n\n\\begin{thm}\\label{p3.2B}\nLet $A\\in \\mathbf{M} (d,\\mathbf R)$, $s,\\sigma\\ge 1$,\n$\\omega ,\\omega _0\\in\\mathscr P _{s,\\sigma}(\\rr {2d})$,\n$a\\in \\Gamma _{(\\omega _0)}^{\\sigma,s;0}(\\rr {2d})$, and that $\\mathscr B$\nis an invariant BF-space on $\\rr {2d}$. Then\n$\\operatorname{Op} _A(a)$ is continuous from $M(\\omega _0\\omega ,\\mathscr B )$\nto $M(\\omega ,\\mathscr B )$.\n\\end{thm}\n\n\\par\n\n\\begin{lemma}\\label{Lemma:PrepReThm3.2B}\nLet $s,\\sigma \\ge 1$, $\\omega \\in\n\\mathscr P _{s,\\sigma}(\\rr {2d})$, $v_1\\in\n\\mathscr P _{s}(\\rr {d})$ and $v_2\\in \\mathscr P _{\\sigma}(\\rr d)$ be such that\n$v_1$ and $v_2$ are submultiplicative, $\\omega \\in \\Gamma _{(\\omega )}\n^{\\sigma,s;0}(\\rr {2d})$ is $v_1\\otimes v_2$-moderate.\nAlso let $a\\in \\Gamma _{(\\omega )}^{\\sigma,s;0}(\\rr {2d})$, \n$f, \\phi \\in \\Sigma _s^\\sigma(\\rr d)$,\n$\\phi_2=\\phi v_1$, and let $\\Phi$ and $H$ be as in Lemma\n\\ref{Lemma:PrepReThm3.2}.\nThen \\eqref{eq:stftpseudoform} and the following hold true:\n\\begin{enumerate}\n\\item $H\\in C^\\infty (\\rr {3d})$ and satisfies \\eqref{eq:DerHEst}\nfor every $h_0,r_0>0$;\n\n\\vspace{0.1cm}\n\n\\item there are functions $H_0\\in C^\\infty (\\rr {3d})$\nand $\\phi _0\\in \\Sigma _s(\\rr d)$\nsuch that \\eqref{eq:HProd} holds,\nand such that \\eqref{eq:DerHEst} holds for every $h_0,r_0>0$,\nwith $H_0$ in place of $H$.\n\\end{enumerate}\n\\end{lemma}\n\n\\par\n\n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
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+{"text":"\\section{Introduction}\n\\label{sec1}\nAccording to Moore's law \\cite{ref31}, traditional computer architectures will reach their physical limits in the near future. Quantum computers \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref7,ref8, ref9, ref10, ref11, ref12, ref13, ref14, ref15, ref16, ref17, ref18, ref19, ref20, ref21, ref22,ref23} provide a tool to solve problems more efficiently than ever would be possible with traditional computers \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref7,ref8, ref9, ref10, ref11}. The power of quantum computing is based on the fundamentals of quantum mechanics. In a quantum computer, information is represented by quantum information, and information processing is achieved by quantum gates that realize quantum operations \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref7,ref8, ref9, ref10, ref11,p1,p2,p3}. These quantum operations are performed on the quantum states, which are then outputted and measured in a measurement phase. The measurement process is applied to each quantum state where the quantum information conveyed by the quantum states is converted into classical bits. Quantum computers have been demonstrated in practice \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref8, ref9}, and several implementations are currently in progress \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref7,ref8, ref9, ref10, ref11, ref16, ref17, ref18, ref19}. \n\nIn the physical layer of a gate-model quantum computer, the device contains quantum gates, quantum ports (of quantum gates), and quantum wires for the quantum circuit\\footnote{The term ``quantum circuit'', in general, refers to software, not hardware; it is a description or prescription for what quantum operations should be applied when and does not refer to a physically implemented circuit analogous to a printed electronic circuit. In our setting, it refers to the hardware layer.}. In contrast to traditional automated circuit design \\cite{ref24, ref25, ref26, ref27, ref28, ref29, ref30}, a quantum system cannot participate in more than one quantum gate simultaneously. As a corollary, the quantum gates of a quantum circuit are applied in several rounds in the physical layer of the quantum circuit \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref7,ref8, ref9, ref10, ref11, ref16, ref17, ref18, ref19}.\n\nThe physical layout design and optimization of quantum circuits have different requirements with several open questions and currently represent an active area of study \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref7,ref8, ref9, ref10, ref11, ref16, ref17, ref18, ref19}. Assuming that the goal is to construct a reduced quantum circuit that can simulate the original system, the reduction process should be taken on the number of input quantum states, gate operations of the quantum circuit, and the number of output measurements. Another important question is the maximization of objective function associated with an arbitrary computational problem that is fed into the quantum computer. These parallel requirements must be satisfied simultaneously, which makes the optimization procedure difficult and is an emerging issue in present and future quantum computer developments. \n\nIn the proposed QTAM method, the goal is to determine a topology for the quantum circuits of quantum computer architectures that can solve arbitrary computational problems such that the quantum circuit is minimized in the physical layer, and the objective function of an arbitrary selected computational problem is maximized. The physical layer minimization covers the simultaneous minimization of the quantum circuit area (quantum circuit height and depth of the quantum gate structure, where the depth refers to the number of time steps required for the quantum operations making up the circuit to be run on quantum hardware), the total area of the quantum wires of the quantum circuit, the maximization of the objective function, and the minimization of the required number of input quantum systems and output measurements. An important aim of the physical layout minimization is that the resulting quantum circuit should be identical to a high complexity reference quantum circuit (i.e., the reduced quantum circuit should be able to simulate a nonreduced quantum circuit). \n\nThe minimization of the total quantum wire length in the physical layout is also an objective in QTAM. It serves to improve the processing in the topology of the quantum circuit. However, besides the minimization of the physical layout of the quantum circuit, the quantum computer also has to solve difficult computational problems very efficiently (such as the maximization of an arbitrary combinatorial optimization objective function \\cite{ref16, ref17, ref18, ref19}. To achieve this goal in the QTAM method, we also defined an objective function that provides the maximization of objective functions of arbitrary computational problems. The optimization method can be further tuned by specific input constraints on the topology of the quantum circuit (paths in the quantum circuit, organization of quantum gates, required number of rounds of quantum gates, required number of measurement operators, Hamiltonian minimization, entanglement between quantum states, etc.) or other hardware restrictions of quantum computers, such as the well-known \\textit{no-cloning theorem} \\cite{ref22}. The various restrictions on quantum hardware, such as the number of rounds required to be integrated into the quantum gate structure, or entanglement generation between the quantum states are included in the scheme. These constraints and design attributes can be handled in the scheme through the definition of arbitrary constraints on the topology of the quantum circuit, or by constraints on the computational paths. \n\nThe combinatorial objective function is measured on a computational basis, and an objective function value is determined from the measurement result to quantify the current state of the quantum computer. Quantum computers can be used for combinatorial optimization problems. These procedures aim to use the quantum computer to produce a quantum system that is dominated by computational basis states such that a particular objective function is maximized. \n\nRecent experimental realizations of quantum computers are qubit architectures \\cite{ref1, ref2, ref3, ref4, ref5, ref6, ref7,ref8, ref9, ref10, ref11, ref12, ref13, ref14, ref15, ref16, ref17, ref18, ref19}, and the current quantum hardware approaches focus on qubit systems (i.e., the dimension $d$ of the quantum system is two, $d=2$). However, while the qubit layout is straightforwardly inspirable by ongoing experiments, the method is developed for arbitrary dimensions to make it applicable for future implementations. Motivated by these assumptions, we therefore would avoid the term `qubit' in our scheme to address the quantum states and instead use the generalized term, `quantum states' throughout, which refers to an arbitrary dimensional quantum system. We also illustrate the results through superconducting quantum circuits \\cite{ref1, ref2, ref3, ref4, ref5}; however, the framework is general and flexible, allowing a realization for near term gate-model quantum computer implementations.\n\nThe novel contributions of this paper are as follows:\n\\begin{itemize}\n\\item \\textit{We define a method for designing quantum circuits for gate-model quantum computers.} \n\\item \\textit{We conceive the QTAM algorithm, which provides a quantum circuit minimization on the physical layout (circuit depth and area), quantum wire length minimization, objective function maximization, input size and measurement size minimization for quantum circuits.} \n\\item \\textit{We define a multilayer structure for quantum computations using the hardware restrictions on the topology of gate-model quantum computers.} \n\\end{itemize}\n\nThis paper is organized as follows. In \\sref{relw} the related works are summarized. \\sref{sec2} proposes the system model. In \\sref{sec4} the details of the optimization method are discussed, while \\sref{sec5} studies the performance of the model. Finally, \\sref{sec6} concludes the paper. Supplemental information is inlucded in the Appendix.\n\n\\section{Related Works}\n\\label{relw}\nThe related works are summarized as follows. \n\nA strong theoretical background on the logical model of gate-model quantum computers can be found in \\cite{ref17,ref16,ref18}. In \\cite{ref7}, the model of a gate-model quantum neural network model is defined.\n\nIn \\cite{refa1}, the authors defined a hierarchical approach to computer-aided design of quantum circuits. The proposed model was designed for the synthesis of permutation class of quantum logic circuits. The method integrates evolutionary and genetic approaches to evolve arbitrary quantum circuit specified by a target unitary matrix. Instead of circuit optimization, the work focuses on circuit synthesis.\n\nIn \\cite{refa2}, the authors propose a simulation of quantum circuits by low-rank stabilizer decompositions. The work focuses on the problem of simulation of quantum circuits containing a few non-Clifford gates. The framework focuses on the theoretical description of the stabilizer rank. The authors also derived the simulation cost.\n\nA method for the designing of a T-count optimized quantum circuit for integer multiplication with $4n+1$ qubits was defined in \\cite{int}. The T-count \\cite{tc} measures the number of T-gates, and has a relevance because of the implementation cost of a T gate is high. The aim of the T-count optimization is to reduce the number of T-gates without substantially increasing the number of qubits. The method also applied for quantum circuit designs of integer division \\cite{int2}. In the optimization takes into consideration both the T-count and T-depth, since T-depth is also an important performance measure to reduce the implementation costs. Another method for designing of reversible floating point divider units was proposed in \\cite{div}.\n\nIn \\cite{logic}, a methodology for quantum logic gate construction was defined. The main purpose of the scheme was to construct fault-tolerant quantum logic gates with a simple technique. The method is based on the quantum teleportation method \\cite{tel}.\n\nA method for the synthesis of depth-optimal quantum circuits was defined in \\cite{depth}. The aim of the proposed algorithm is to compute the depth-optimal decompositions of logical operations via an application of the so-called meet-in-the-middle technique. The authors also applied their scheme for the factorizations of some quantum logical operations into elementary gates in the in the Clifford+T set.\n\nA framework to the study the compilation and description of fault-tolerant, high level quantum circuits is proposed in \\cite{ft}. The authors defined a method to convert high level quantum circuits consisting of commonly used gates into a form employing all decompositions and ancillary protocols needed for fault-tolerant error correction. The method also represents a useful tool for quantum hardware architectures with topological quantum codes.\n\nThe Quantum Approximate Optimization Algorithm (QAOA) optimization algorithm is defined in \\cite{ref16}. The QAOA has been defined to evalute approximate solutions for combinatorial optimization problems fed into the quantum computer. \n\nRelevant attributes of the QAOA algorithm are studied in \\cite{refa3}.\n\nIn \\cite{refa4}, the authors analyzed the performance of the QAOA algorithm on near-term gate-model quantum devices. \n\nThe implementation of QAOA with parallelizable gates is studied in \\cite{refa5}.\n\nIn \\cite{refa6} the performance of QAOA is studied on different problems. The analysis covers the MaxCut combinatorial optimization problem, and the problem of quantum circuit optimizations on a classical computer using automatic differentiation and stochastic gradient descent. The work also revealed that QAOA can exceed the performance of a classical polynomial time algorithm (Goemans-Williamson algorithm \\cite{refgw}) with modest circuit depth. The work also concluded that the performance of QAOA with fixed circuit depth is insensitive to problem size.\n\nIn \\cite{refa7}, the authors studied the problem of ultrafast state preparation via the QAOA with long range interactions. The works provides an application for the QAOA in near-term gate-model quantum devices. As the authors concluded, the QAOA-based approach leads to an extremely efficient state preparation, for example the method allows us to prepare Greene-Horne-Zeilinger (GHZ) states with $\\mathcal{O}\\left( 1 \\right)$ circuit depth. The results were also demonstrated by several other examples. \n\nAnother experimental approach for the implementation of qubit entanglement and parallel logic operations with a superconducting circuit was presented in \\cite{song}. In this work, the authors generated entangled GHZ states with up to 10 qubits connecting to a bus resonator in a superconducting circuit. In the proposed implementation, the resonator-mediated qubit-qubit interactions are used to control the entanglement between the qubits and to operate on different pairs in parallel.\n\nA review on the noisy intermediate-scale quantum (NISQ) era can be found in \\cite{refpr}. \n\nThe subject of quantum computational supremacy is discussed in \\cite{refha, aar}.\n\nFor a survey on the attributes of quantum channels, see \\cite{ref11}, a survey on quantum computing technology is included in \\cite{refsur}.\n\n\\section{System Model}\n\\label{sec2}\nThe simultaneous physical-layer minimization and the maximization of the objective function are achieved by the Quantum Triple Annealing Minimization (QTAM) algorithm. The QTAM algorithm utilizes the framework of simulated annealing (SA) \\cite{ref24, ref25, ref26, ref27, ref28, ref29, ref30}, which is a stochastic point-to-point search method. \n\nThe procedure of the QTAM algorithm with the objective functions are depicted in \\fref{fig1}. The detailed descriptions of the methods and procedures are included in the next sections. \n\n \\begin{center}\n\\begin{figure}[h!]\n\\begin{center}\n\\includegraphics[angle = 0,width=1\\linewidth]{fig1.pdf}\n\\caption{The QTAM method for quantum computers. The quantum gate ($QG$) circuit computation model consists of an input array of $n$ quantum states (depicted by the green box), layers of quantum gates integrated into a quantum circuit (depicted by the purple box), and a measurement phase (depicted by the orange box). The quantum gates that act on the quantum states formulate a quantum circuit with a given circuit height and depth. The area of the quantum circuit is minimized by objective function $F_{{\\rm 1}} $, while the total quantum wire area of the quantum circuit is minimized by $F_{{\\rm 2}} $ ($F_{{\\rm 1}} \\wedge F_{{\\rm 2}} $ is referred via the quantum circuit minimization). The result of the minimization is a quantum circuit of quantum gates with minimized quantum circuit area, minimized total quantum wire length, and a minimized total Hamiltonian operator. The maximization of a corresponding objective function of arbitrary selected computational problems for the quantum computer is achieved by $F_{{\\rm 3}} $ (referred via the objective function maximization). Objective functions $F_{{\\rm 4}} $ and $F_{{\\rm 5}} $ are defined for the minimization of the number of quantum states (minimization of input size), and the total number of measurements (minimization of measurements).} \n \\label{fig1}\n \\end{center}\n\\end{figure}\n\\end{center}\n\n \n\\subsection{Computational Model}\n By theory, in an SA-based procedure a current solution $s_{A} $ is moved to a neighbor $s_{B} $, which yields an acceptance probability \\cite{ref24, ref25, ref26, ref27, ref28, ref29, ref30} \n\\begin{equation} \\label{eq1} \n{\\Pr }\\left(f\\left(s_{A} \\right),f\\left(s_{B} \\right)\\right)=\\frac{{\\rm 1}}{{\\rm 1}+e^{\\left(\\frac{f\\left(s_{A} \\right)-f\\left(s_{B} \\right)}{Tf\\left(s_{A} \\right)} \\right)} } , \n\\end{equation} \n where $f\\left(s_{A} \\right)$ and $f\\left(s_{B} \\right)$ represent the relative performances of the current and neighbor solutions, while $T$ is a control parameter, $T\\left(t\\right)=T_{\\max } {\\rm exp}\\left(-R\\left(t\/k\\right)\\right)$, where $R$ is the temperature decreasing rate, $t$ is the iteration counter, $k$ is a scaling factor, while $T_{\\max } $ is an initial temperature.\n\nSince SA is a probabilistic procedure it is important to minimize the acceptance probability of unfavorable solutions and avoid getting stuck in a local minima.\n\nWithout loss of generality, if $T$ is low, \\eqref{eq1} can be rewritten in function of $f\\left(s_{A} \\right)$ and $f\\left(s_{B} \\right)$ as \n\\begin{equation} \\label{eq2} \n{\\Pr }\\left(f\\left(s_{A} \\right),f\\left(s_{B} \\right)\\right)=\\left\\{\\begin{split} {{\\rm 1,if\\text{ }}f\\left(s_{A} \\right)>f\\left(s_{B} \\right)} \\\\ {{\\rm 0,if\\text{ }}f\\left(s_{A} \\right)\\le f\\left(s_{B} \\right)} \\end{split}\\right. . \n\\end{equation} \n In the QTAM algorithm, we take into consideration that the objectives, constraints, and other functions of the method, by some fundamental theory, are characterized by different magnitude ranges \\cite{ref24, ref25, ref26, ref27, ref28, ref29, ref30}. To avoid issues from these differences in the QTAM algorithm we define three annealing temperatures, $T_{f} \\left(t\\right)$ for objectives, $T_{g} \\left(t\\right)$ for constraints and $T_{c} \\left(t\\right)$ for the probability distribution closeness (distance of the output distributions of the reference quantum circuit and the reduced quantum circuit).\n\nIn the QTAM algorithm, the acceptance probability of a new solution $s_{B} $ at a current solution $s_{A} $ is as \n\\begin{equation} \\label{eq3} \n{\\Pr }\\left(s_{A} ,s_{B} \\right)=\\frac{{\\rm 1}}{{\\rm 1}+e^{\\tilde{d}\\left(f\\right)T_{f} \\left(t\\right)} e^{\\tilde{d}\\left(g\\right)T_{g} \\left(t\\right)} e^{\\tilde{d}\\left(c\\right)T_{c} \\left(t\\right)} } , \n\\end{equation} \n where $\\tilde{d}\\left(f\\right)$, $\\tilde{d}\\left(g\\right)$ and $\\tilde{d}\\left(c\\right)$ are the average values of objective, constraint and distribution closeness domination, see Algorithm 1.\n\nTo aim of the QTAM algorithm is to minimize the cost function \n\\begin{equation} \\label{eq4} \n\\min f\\left({\\rm x}\\right)=\\alpha _{{\\rm 1}} F_{{\\rm 1}} \\left({\\rm x}\\right)+\\ldots +\\alpha _{N_{obj} } F_{N_{obj} } \\left({\\rm x}\\right)+F_{s} , \n\\end{equation} \n where ${\\rm x}$ is the vector of design variables, while $\\alpha $ is the vector of weights, while $N_{obj} $ is the number of primarily objectives. Other $i$ secondary objectives (aspect ratio of the quantum circuit, overlaps, total net length, etc.) are minimized simultaneously via the single-objective function $F_{s} $ in \\eqref{eq4} as \n\\begin{equation} \\label{eq5} \nF_{s} =\\sum _{i} \\alpha _{i} F_{i} \\left(x\\right). \n\\end{equation} \n\n\\subsection{Objective Functions}\nWe defined $N_{obj} =5$ objective functions for the QTAM algorithm. Objective functions $F_{{\\rm 1}} $ and $F_{{\\rm 2}} $ are defined for minimization of $QG$ quantum circuit in the physical layer. The aim of objective function $F_{{\\rm 1}} $ is the minimization of the $A_{QG} $ quantum circuit area of the $QG$ quantum gate structure, \n\\begin{equation} \\label{eq6} \nF_{{\\rm 1}} :\\min \\left(A_{QG} \\right)=\\min \\left(H'_{QG} \\cdot D'_{QG} \\right), \n\\end{equation} \n where $H'_{QG} $ is the optimal circuit height of $QG$, while $D'_{QG} $ is the optimal depth of $QG$.\n\nFocusing on superconducting quantum circuits \\cite{ref1, ref2, ref3, ref4, ref5}, the aim of $F_{{\\rm 2}} $ is the physical layout minimization of the $w_{QG} $ total quantum wire area of $QG$, as \n\\begin{equation} \\label{eq7} \nF_{{\\rm 2}} :w_{QG} =\\min \\sum _{k=1}^{h} \\left(\\sum _{i=1}^{p} \\sum _{j=1}^{q} \\ell _{ij} \\cdot \\delta _{ij} \\left(\\psi _{ij} \\right)\\right), \n\\end{equation} \n where $h$ is the number of nets of the $QG$ circuit, $p$ is the number of quantum ports of the $QG$ quantum circuit considered as sources of a condensate wave function amplitude \\cite{ref1, ref2, ref3, ref4, ref5}, and $q$ the number of quantum ports considered as sinks of a condensate wave function amplitude, $\\ell _{ij} $ is the length of the quantum wire $ij$, $\\delta _{ij} $ is the effective width of the quantum wire $ij$, while $\\psi _{ij} $ is the (root mean square) condensate wave function amplitude \\cite{ref1, ref2, ref3, ref4, ref5} associated to the quantum wire $ij$. \n\nObjective function $F_{{\\rm 3}} $ is defined for the maximization of the expected value of an objective function $C_{L} (\\vec{\\Phi })$ as \n\\begin{equation} \\label{eq8} \nF_{3} :\\max {C_{L} (\\vec{\\Phi })}=\\max {\\langle \\vec{\\Phi }|C|\\vec{\\Phi }\\rangle }, \n\\end{equation} \n where $C$ is an objective function, $\\vec{\\Phi }$ is a collection of $L$ parameters \n\\begin{equation} \\label{eq9} \n\\vec{\\Phi }=\\Phi _{{\\rm 1}} ,\\ldots ,\\Phi _{L} \n\\end{equation} \n such that with $L$ unitary operations, state $|\\vec{\\Phi }\\rangle $ is evaluated as \n\\begin{equation} \\label{eq10} \n|\\vec{\\Phi }\\rangle =U_{L} \\left(\\Phi _{L} \\right),\\ldots ,U_{{\\rm 1}} \\left(\\Phi _{{\\rm 1}} \\right)\\left| \\varphi \\right\\rangle , \n\\end{equation} \n where $U_{i} $ is an $i$-th unitary that depends on a set of parameters $\\Phi _{i} $, while $\\left| \\varphi \\right\\rangle $ is an initial state. Thus the goal of $F_{{\\rm 3}} $ is to determine the $L$ parameters of $\\vec{\\Phi }$ (see \\eqref{eq9}) such that $\\langle \\vec{\\Phi }|C|\\vec{\\Phi }\\rangle $ is maximized.\n\nObjective functions $F_{{\\rm 4}} $ and $F_{{\\rm 5}} $ are defined for the minimization of the number of input quantum states and the number of required measurements. The aim of objective function $F_{{\\rm 4}} $ is the minimization of the number of quantum systems on the input of the $QG$ circuit, \n\\begin{equation} \\label{eq11} \nF_{{\\rm 4}} :\\min \\left(n\\right). \n\\end{equation} \n The aim of objective function $F_{{\\rm 5}} $ is the minimization of the total number of measurements in the $M$ measurement block, \n\\begin{equation} \\label{eq12} \nF_{{\\rm 5}} :\\min \\left(m\\right)=\\min {\\left(N_{M} \\left|M\\right|\\right)}, \n\\end{equation} \n where $m=N_{M} \\left|M\\right|$, where $N_{M} $ is the number of measurement rounds, $\\left|M\\right|$ is the number of measurement gates in the $M$ measurement block. \n\n\\subsection{Constraint Violations}\n The optimization at several different objective functions results in different Pareto fronts \\cite{ref24, ref25, ref26, ref27} of placements of quantum gates in the physical layout. These Pareto fronts allow us to find feasible tradeoffs between the optimization objectives of the QTAM method. The optimization process includes diverse objective functions, constraints, and optimization criteria to improve the performance of the quantum circuit and to take into consideration the hardware restrictions of quantum computers. In the proposed QTAM algorithm the constraints are endorsed by the modification of the Pareto dominance \\cite{ref24, ref25, ref26, ref27} values by the different sums of constraint violation values. We defined three different constraint violation values.\n \n\\subsubsection{Distribution Closeness Dominance}\n In the QTAM algorithm, the Pareto dominance is first modified with the sum of distribution closeness violation values, denoted by $c_{s} \\left(\\cdot \\right)$. The aim of this iteration is to support the closeness of output distributions of the reduced quantum circuit $QG$ to the output distribution of the reference quantum circuit $QG_{R} $.\n\nLet $P_{QG_{R} } $ the output distribution after the $M$ measurement phase of the reference (original) quantum circuit $QG_{R} $ to be simulated by $QG$, and let $Q_{QG} $ be the output distribution of the actual, reduced quantum circuit $QG$. The distance between the quantum circuit output distributions $P_{QG_{R} } $ and $Q_{QG} $ (distribution closeness) is straightforwardly yielded by the relative entropy function, as \n\\begin{equation} \\label{eq13} \nD\\left(\\left. P_{QG_{R} } \\right\\| Q_{QG} \\right)=\\sum _{i} P_{QG_{R} } \\left(i\\right)\\log _{2} \\frac{P_{QG_{R} } \\left(i\\right)}{Q_{QG} \\left(i\\right)} . \n\\end{equation} \n For two solutions $x$ and $y$, the $d_{x,y} \\left(c\\right)$ distribution closeness dominance function is defined as \n\\begin{equation} \\label{eq14} \nd_{x,y} \\left(c\\right)=c_{s} \\left(x\\right)-c_{s} \\left(y\\right), \n\\end{equation} \n where $c_{s} \\left(\\cdot \\right)$ is evaluated for a given solution $z$ as \n\\begin{equation} \\label{eq15} \nc_{s} \\left(z\\right)=\\sum _{i=1}^{N_{v} } v_{i}^{c} , \n\\end{equation} \n where $v_{i}^{c} $ is an $i$-th distribution closeness violation value, $N_{v} $ is the number of distribution closeness violation values for a solution $z$.\n\nIn terms of distribution closeness dominance, $x$ dominates $y$ if the following relation holds: \n\\begin{equation} \\label{eq16} \n\\begin{split} {\\left(\\left(c_{s} \\left(x\\right)<0\\right)\\wedge \\left(c_{s} \\left(y\\right)<0\\right)\\wedge \\left(c_{s} \\left(x\\right)>c_{s} \\left(y\\right)\\right)\\right)} \\\\ \\vee{\\left(\\left(c_{s} \\left(x\\right)=0\\right)\\wedge \\left(c_{s} \\left(y\\right)<0\\right)\\right),} \\end{split} \n\\end{equation} \n thus \\eqref{eq16} states that $x$ dominates $y$ if both $x$ and $y$ are unfeasible, and $x$ is closer to feasibility than $y$, or $x$ is feasible and $y$ is unfeasible.\n\nBy similar assumptions, $y$ dominates $x$ if \n\\begin{equation} \\label{eq17} \n\\begin{split} {\\left(\\left(c_{s} \\left(x\\right)<0\\right)\\wedge \\left(c_{s} \\left(y\\right)<0\\right)\\wedge \\left(c_{s} \\left(x\\right)g_{s} \\left(y\\right)\\right)\\right)} \\\\ \\vee{\\left(\\left(g_{s} \\left(x\\right)=0\\right)\\wedge \\left(g_{s} \\left(y\\right)<0\\right)\\right),} \\end{split} \n\\end{equation} \n thus \\eqref{eq16} states that $x$ dominates $y$ if both $x$ and $y$ are unfeasible, and $x$ is closer to feasibility than $y$, or $x$ is feasible and $y$ is unfeasible.\n\nBy similar assumptions, $y$ dominates $x$ with respect to $g_{s} \\left(\\cdot \\right)$ if \n\\begin{equation} \\label{eq21} \n\\begin{split} {\\left(\\left(g_{s} \\left(x\\right)<0\\right)\\wedge \\left(g_{s} \\left(y\\right)<0\\right)\\wedge \\left(g_{s} \\left(x\\right)A_{s} $, where $\\left|{\\rm {\\mathcal{A}}}\\right|$ is the number of elements in ${\\rm {\\mathcal{A}}}$, $A_{s} $ is the maximal archive size, then assign $\\Delta _{cr} \\left({\\rm {\\mathcal{A}}}\\right)$ to ${\\rm {\\mathcal{A}}}$, where $\\Delta _{cr} \\left(\\cdot \\right)$ is the crowding distance.\n\n\\textbf{Step 3}. Select the best $A_{s} $ elements. \n\\end{subproc}\n\n\\begin{subproc}\n \\DontPrintSemicolon\n\\caption{\\textit{}} \n\\textbf{Step 1}. Set $\\xi =\\nu $, and add $\\nu $ to ${\\rm {\\mathcal{A}}}$.\n\n\\textbf{Step 2}. Remove all the $k$ dominated points from ${\\rm {\\mathcal{A}}}$. \n\\end{subproc}\n\n\\begin{subproc}\n \\DontPrintSemicolon\n\\caption{\\textit{}} \n\\textbf{Step 1}. Set $\\xi =k_{\\tilde{d}\\left(\\min \\right)} $, where $k_{\\tilde{d}\\left(\\min \\right)} $ is a point of ${\\rm {\\mathcal{A}}}$ that corresponds to $\\tilde{d}\\left(\\min \\right)$ (see \\eqref{eq35}) with probability ${\\Pr }\\left(\\left. \\xi =\\nu \\right|\\xi \\angle \\nu ,\\nu \\angle \\left({\\rm {\\mathcal{A}}}\\right)_{k} \\right)$ (see \\eqref{eq34}).\n\n\\textbf{Step 2}. Otherwise set $\\xi =\\nu $. \n\\end{subproc}\n\n\\begin{subproc}\n \\DontPrintSemicolon\n\\caption{\\textit{}} \n\\textbf{Step 1}. If ${\\rm {\\mathcal{D}}}_{P} \\left(\\nu ,{\\rm {\\mathcal{A}}}\\right)={\\rm {\\mathcal{A}}}\\neg \\angle \\nu $, i.e., $\\nu $ is non-dominating with respect to ${\\rm {\\mathcal{A}}}$, then set $\\xi =\\nu $, and add $\\nu $ to ${\\rm {\\mathcal{A}}}$. If $\\left|{\\rm {\\mathcal{A}}}\\right|>A_{s} $, then assign $\\Delta _{cr} \\left({\\rm {\\mathcal{A}}}\\right)$ to ${\\rm {\\mathcal{A}}}$, and select the best $A_{s} $ elements.\n\n\\textbf{Step 2}. If ${\\rm {\\mathcal{D}}}_{P} \\left(\\nu ,\\left({\\rm {\\mathcal{A}}}\\right)_{k} \\right)=\\left({\\rm {\\mathcal{A}}}\\right)_{k} \\angle \\nu $, i.e., $\\nu $ dominates $k$ points in ${\\rm {\\mathcal{A}}}$, then set $\\xi =\\nu $, and add $\\nu $ to ${\\rm {\\mathcal{A}}}$. Remove the $k$ points from ${\\rm {\\mathcal{A}}}$. \n\\end{subproc}\n\n\\end{proof} \n\n\\subsubsection{Computational Complexity of QTAM}\nFollowing the complexity analysis of \\cite{ref24, ref25, ref26, ref27}, the computational complexity of QTAM is evaluated as \n\\begin{equation} \\label{eq36} \n{\\rm \\mathcal{O}}\\left(N_{d} N_{it} \\left|{\\rm {\\mathcal{P}}}\\right|\\left(N_{obj} +\\log _{2} \\left(\\left|{\\rm {\\mathcal{P}}}\\right|\\right)\\right)\\right), \n\\end{equation} \n where $N_{d} $ is the number of dominance measures, $N_{it} $ is the number of total iterations, $\\left|{\\rm {\\mathcal{P}}}\\right|$ is the population size, while $N_{obj} $ is the number of objectives.\n\n\\section{Wiring Optimization and Objective Function Maximization}\n\\label{sec4}\n\\subsection{Multilayer Quantum Circuit Grid}\n An $i$-th quantum gate of $QG$ is denoted by $g_{i} $, a $k$-th port of the quantum gate $g_{i} $ is referred to as $g_{i,k} $. Due to the hardware restrictions of gate-model quantum computer implementations \\cite{ref16, ref17, ref18, ref19}, the quantum gates are applied in several rounds. Thus, a multilayer, $k$-dimensional (for simplicity we assume $k=2$), $n$-sized finite square-lattice grid $G_{QG}^{k,r} $ can be constructed for $QG$, where $r$ is the number of layers, $l_{z} $, $z=1,\\ldots ,r$ . A quantum gate $g_{i} $ in the $z$-th layer $l_{z} $ is referred to as $g_{i}^{l_{z} } $, while a $k$-th port of $g_{i}^{l_{z} } $ is referred to as $g_{i,k}^{l_{z} } $.\n\n\\subsection{Method}\n\n\\begin{theorem}\nThere exists a method for the parallel optimization of quantum wiring in physical-layout of the quantum circuit and for the maximization of an objective function $C_{\\alpha } \\left(z\\right)$.\n\\end{theorem}\n\\begin{proof}\nThe aim of this procedure (Method 1) is to provide a simultaneous physical-layer optimization and Hamiltonian minimization via the minimization of the wiring lengths in the multilayer structure of $QG$ and the maximization of the objective function (see also \\sref{A1}). Formally, the aim of Method 1 is the $F_{{\\rm 2}} \\wedge F_{{\\rm 3}} $ simultaneous realization of the objective functions $F_{{\\rm 2}} $ and $F_{{\\rm 3}} $.\n\nUsing the $G_{QG}^{k,r} $ multilayer grid of the $QG$ quantum circuit determined via $F_{{\\rm 1}} $ and $F_{{\\rm 2}} $, the aim of $F_{{\\rm 3}} $ maximization of the objective function $C\\left(z\\right)$, where $z=z_{{\\rm 1}} \\ldots z_{n} $ in an $n$-length input string, where each $z_{i} $ is associated to an edge of $G_{QG}^{k,r} $ connecting two quantum ports. The objective function $C\\left(z\\right)$ associated to an arbitrary computational problem is defined as \n\\begin{equation} \\label{eq38} \nC\\left(z\\right)=\\sum _{\\left\\langle i,j\\right\\rangle \\in G_{QG}^{k,r} } C_{\\left\\langle i,j\\right\\rangle } \\left(z\\right), \n\\end{equation} \n where $C_{\\left\\langle i,j\\right\\rangle } $ is the objective function for an edge of $G_{QG}^{k,r} $ that connects quantum ports $i$ and $j$.\n\nThe $C^{{\\rm *}} \\left(z\\right)$ maximization of objective function \\eqref{eq38} yields a system state $\\Psi $ for the quantum computer \\cite{ref16, ref17, ref18, ref19} as \n\\begin{equation} \\label{eq39} \n\\Psi =\\left\\langle \\left. \\gamma ,\\mu ,C^{{\\rm *}} \\left(z\\right)\\right|\\right. C^{{\\rm *}} \\left(z\\right)\\left| \\gamma ,\\mu ,C^{{\\rm *}} \\left(z\\right)\\right\\rangle , \n\\end{equation} \n where \n\\begin{equation} \\label{eq40} \n{\\left| \\gamma ,\\mu ,C^{*} \\left(z\\right) \\right\\rangle} =U\\left(B,\\mu \\right)U\\left(C^{*} \\left(z\\right),\\gamma \\right){\\left| s \\right\\rangle} , \n\\end{equation} \nwhile \n\\begin{equation} \\label{eq43} \nU\\left(C^{{\\rm *}} \\left(z\\right),\\gamma \\right)\\left| z\\right\\rangle =e^{-i\\gamma C^{{\\rm *}} \\left(z\\right)} \\left| z\\right\\rangle , \n\\end{equation} \n where $\\gamma $ is a single parameter \\cite{ref16, ref17, ref18, ref19}.\n\nThe objective function \\eqref{eq38} without loss of generality can be rewritten as \n\\begin{equation} \\label{eq44} \nC\\left(z\\right)=\\sum _{\\alpha } C_{\\alpha } \\left(z\\right), \n\\end{equation} \n where $C_{\\alpha } $ each act on a subset of bits, such that $C_{\\alpha } \\in \\left\\{{\\rm 0,1}\\right\\}$. Therefore, there exists a selection of parameters of $\\vec{\\Phi }$ in \\eqref{eq9} such that \\eqref{eq44} picks up a maximized value $C^{{\\rm *}} \\left(z\\right)$, which yields system state $\\Upsilon $ as \n\\begin{equation} \\label{eq45} \n\\Upsilon =\\langle \\vec{\\Phi }|C^{{\\rm *}} (z)|\\vec{\\Phi }\\rangle . \n\\end{equation} \n Therefore, the resulting Hamiltonian $H$ associated to the system state \\eqref{eq45} is minimized via $F_{{\\rm 2}} $ (see \\eqref{eq57}) as \n\\begin{equation} \\label{eq46} \nE_{L} (\\vec{\\Phi })=\\min {\\langle \\vec{\\Phi }|H|\\vec{\\Phi }\\rangle }, \n\\end{equation} \n since the physical-layer optimization minimizes the $\\ell _{ij} $ physical distance between the quantum ports, therefore the energy $E_{L} (\\vec{\\Phi })$ of the Hamiltonian associated to $\\vec{\\Phi }$ is reduced to a minima. \n\nThe steps of the method $F_{{\\rm 2}} \\wedge F_{{\\rm 3}} $ are given in Method 1. The method minimizes the number of quantum wires in the physical-layout of $QG$, and also achieves the desired system state $\\Psi $ of \\eqref{eq39}. \n\n\\setcounter{algocf}{0}\n\\begin{proced}\n \\DontPrintSemicolon\n\\caption{\\textit{Quantum Wiring Optimization and Objective Function Maximization}}\n\\textbf{Step 1}. Construct the $G_{QG}^{k,r} $ multilayer grid of the $QG$ quantum circuit, with $r$ layers $l_{{\\rm 1}} ,\\ldots ,l_{r} $. Determine the \n\\[C\\left(z\\right)=\\sum _{\\left\\langle i,j\\right\\rangle \\in G_{QG}^{k,r} } C_{\\left\\langle i,j\\right\\rangle } \\left(z\\right)\\] \nobjective function, where each $C_{\\left\\langle i,j\\right\\rangle } $ refers to the objective function for an edge in $G_{QG}^{k,r} $ connecting quantum ports $i$ and $j$, defined as \n\\[C_{\\left\\langle i,j\\right\\rangle } \\left(z\\right)=\\frac{{\\rm 1}}{{\\rm 2}} \\left({\\rm 1}-z_{i} z_{j} \\right),\\] \nwhere $z_{i} =\\pm 1$.\n\n\\textbf{Step 2}. Find the optimal assignment of separation point $\\Delta $ in $G_{QG}^{k,r} =\\left(V,E,f\\right)$ at a physical-layer blockage $\\beta $ via a minimum-cost tree in $G_{QG}^{k,r} $ containing at least one port from each quantum gate $g_{i} $, $i=1,\\ldots ,\\left|V\\right|$. For all pairs of quantum gates $g_{i} $, $g_{j} $, minimize the $f_{p,c} $ path cost (${\\rm L1}$ distance) between a source quantum gate $g_{i} $ and destination quantum gate $g_{j} $ and then maximize the overlapped ${\\rm L1}$ distance between $g_{i} $ and $\\Delta $.\n\n\\textbf{Step 3}. For the $s$ found assignments of $\\Delta $ in Step 2, evaluate the objective functions $C_{\\alpha _{i} } $, $k=1,\\ldots ,s$, where $C_{\\alpha _{0} } $ is the initial value. Let the two paths ${\\rm {\\mathcal{P}}}_{{\\rm 1}} $ and ${\\rm {\\mathcal{P}}}_{{\\rm 2}} $ between quantum ports $g_{i{\\rm ,1}} $, $g_{j{\\rm ,1}} $, $g_{j{\\rm ,2}} $ be given as ${\\rm {\\mathcal{P}}}_{{\\rm 1}} :g_{i{\\rm ,1}} \\to \\Delta \\to g_{j{\\rm ,1}} $, and ${\\rm {\\mathcal{P}}}_{{\\rm 2}} :g_{i{\\rm ,1}} \\to \\Delta \\to g_{j{\\rm ,2}} $. Evaluate objective functions $C_{\\left\\langle g_{i{\\rm ,1}} ,\\Delta \\right\\rangle } \\left(z\\right)$, $C_{\\left\\langle \\Delta ,g_{j{\\rm ,1}} \\right\\rangle } \\left(z\\right)$ and $C_{\\left\\langle \\Delta ,g_{j{\\rm ,2}} \\right\\rangle } \\left(z\\right)$.\n\n\\textbf{Step 4}. Select that $k$-th solution, for which \n\\[{{C}_{{{\\alpha }_{k}}}}\\left( z \\right)=C_{\\left\\langle {{g}_{i,1}},\\Delta \\right\\rangle }^{\\left( k \\right)}\\left( z \\right)+C_{\\left\\langle \\Delta ,{{g}_{j,1}} \\right\\rangle }^{\\left( k \\right)}\\left( z \\right)+C_{\\left\\langle \\Delta ,{{g}_{j,2}} \\right\\rangle }^{\\left( k \\right)}\\left( z \\right)\\]\nis maximal, where $C_{\\left\\langle i,j\\right\\rangle }^{\\left(k\\right)} $ is the objective function associated to a $k$-th solution between quantum ports $g_{i{\\rm ,1}} $, $g_{j{\\rm ,1}} $, and $g_{i{\\rm ,1}} $, $g_{j{\\rm ,2}} $ in $G_{QG}^{k,r} $. The resulting $C_{\\alpha }^{{\\rm *}} \\left(z\\right)$ for ${\\rm {\\mathcal{P}}}_{{\\rm 1}} $ and ${\\rm {\\mathcal{P}}}_{{\\rm 2}} $ is as \n\\[C_{\\alpha }^{*} \\left(z\\right)=\\mathop{\\mathop{\\max }}\\limits_{k} {\\kern 1pt} \\left(C_{\\alpha _{k} } \\left(z\\right)\\right).\\] \n\n\\textbf{Step 5}. Repeat steps 2-4 for all paths of $G_{QG}^{k,r} $.\n\\end{proced}\n\n\\end{proof}\n\nThe steps of Method 1 are illustrated in \\fref{fig2}, using the $G_{QG}^{k,r} $ multilayer topology of the $QG$ quantum gate structure, $l_{i} $ refers to the $i$-th layer of $G_{QG}^{k,r} $.\n\n \\begin{center}\n\\begin{figure}[h!]\n\\begin{center}\n\\includegraphics[angle = 0,width=0.8\\linewidth]{fig2.pdf}\n\\caption{The aim is to find the optimal wiring in $G_{QG}^{k,r} $ for the $QG$ quantum circuit (minimal path length with maximal overlapped path between $g_{i{\\rm ,1}} $ and $g_{j{\\rm ,1}} $,$g_{j{\\rm ,2}} $) such that the $C_{\\alpha } $ objective function associated to the paths ${\\rm {\\mathcal{P}}}_{{\\rm 1}} :g_{i{\\rm ,1}} \\to g_{j{\\rm ,1}} $, and ${\\rm {\\mathcal{P}}}_{{\\rm 2}} :g_{i{\\rm ,1}} \\to g_{j{\\rm ,2}} $ is maximal. (a): The initial objective function value is $C_{\\alpha _{0} } $. A physical-layer blockage $\\beta $ in the quantum circuit allows no to use paths ${\\rm {\\mathcal{P}}}_{{\\rm 1}} $ and ${\\rm {\\mathcal{P}}}_{{\\rm 2}} $. (b): The wire length is optimized via the selection point $\\Delta $. The path cost is $f_{p,c} =11+3f_{l} $, where $f_{l} $ is the cost function of the path between the layers $l_{{\\rm 1}} $ and $l_{{\\rm 2}} $ (depicted by the blue vertical line), the path overlap from $g_{i{\\rm ,1}} $ to $\\Delta $ is $\\tau _{o} =5+f_{l} $. The objective function value is $C_{\\alpha _{{\\rm 1}} } $. (c): The path cost is $f_{p,c} =10$, the path overlap from $g_{i{\\rm ,1}} $ to $\\Delta $ is $\\tau _{o} =4$. The objective function value is $C_{\\alpha _{{\\rm 2}} } $. (d): The path cost is $f_{p,c} =12$, the path overlap from $g_{i{\\rm ,1}} $ to $\\Delta $ is $\\tau _{o} =6$. The objective function value is $C_{\\alpha _{{\\rm 3}} } $. The selected connection topology from (b), (c), and (d) is that which yields the maximized objective function $C_{\\alpha }^{{\\rm *}} $.} \n \\label{fig2}\n \\end{center}\n\\end{figure}\n\\end{center}\n\n\\subsection{Quantum Circuit Minimization}\n For objective function $F_{{\\rm 1}} $, the area minimization of the $QG$ quantum circuit requires the following constraints. Let $S_{v} \\left(P_{i} \\right)$ be the vertical symmetry axis of a proximity group $P_{i} $ \\cite{ref24, ref25, ref26} on $QG$, and let $x_{S_{v} \\left(P_{i} \\right)} $ refer to the $x$-coordinate of $S_{v} \\left(P_{i} \\right)$. Then, by some symmetry considerations for $x_{S_{v} \\left(P_{i} \\right)} $, \n\\begin{equation} \\label{eq47} \nx_{S_{v} \\left(P_{i} \\right)} =\\frac{{\\rm 1}}{{\\rm 2}} \\left(x_{i}^{{\\rm 1}} +x_{i}^{{\\rm 2}} +\\kappa _{i} \\right), \n\\end{equation} \n where $x_{i} $ is the bottom-left $x$ coordinate of a cell $\\sigma _{i} $, $\\kappa _{i} $ is the width of $\\sigma _{i} $, and \n\\begin{equation} \\label{eq48} \ny_{i}^{{\\rm 1}} +\\frac{h_{i} }{{\\rm 2}} =y_{i}^{{\\rm 2}} +\\frac{h_{i} }{{\\rm 2}} , \n\\end{equation} \n where $y_{i} $ is the bottom-left $y$ coordinate of a cell $\\sigma _{i} $, $h_{i} $ is the height of $\\sigma _{i} $.\n\nLet $\\left(\\sigma ^{{\\rm 1}} ,\\sigma ^{{\\rm 2}} \\right)$ be a symmetry pair \\cite{ref24, ref25, ref26} that refers to two matched cells placed symmetrically in relation to $S_{v} \\left(P_{i} \\right)$, with bottom-left coordinates $\\left(\\sigma ^{{\\rm 1}} ,\\sigma ^{{\\rm 2}} \\right)=\\left(\\left(x_{i}^{{\\rm 1}} ,y_{i}^{{\\rm 1}} \\right),\\left(x_{i}^{{\\rm 2}} ,y_{i}^{{\\rm 2}} \\right)\\right)$. Then, $x_{S_{v} \\left(P_{i} \\right)} $ can be rewritten as \n\\begin{equation} \\label{eq49} \nx_{S_{v} \\left(P_{i} \\right)} =x_{i}^{{\\rm 1}} -x_{i} =x_{i}^{{\\rm 2}} +x_{i} +\\kappa _{i} , \n\\end{equation} \n with the relation $y_{i}^{{\\rm 1}} =y_{i}^{{\\rm 2}} =y_{i} $.\n\nLet $\\sigma ^{S} =\\left(x_{i}^{S} ,y_{i}^{S} \\right)$ be a cell which is placed centered \\cite{ref24, ref25, ref26} with respect to $S_{v} \\left(P_{i} \\right)$. Then, $x_{S_{v} \\left(P_{i} \\right)} $ can be evaluated as \n\\begin{equation} \\label{eq50} \nx_{S_{v} \\left(P_{i} \\right)} =x_{i}^{S} +\\frac{\\kappa _{i} }{{\\rm 2}} , \n\\end{equation} \n along with $y_{i}^{S} =y_{i} $. Note that it is also possible that for some cells in $QG$ there is no symmetry requirements, these cells are denoted by $\\sigma ^{0} $.\n\nAs can be concluded, using objective function $F_{{\\rm 1}} $ for the physical-layer minimization of $QG$, a $d$-dimensional constraint vector ${\\rm \\mathbf{x}}_{F_{{\\rm 1}} }^{d} $ can be formulated with the symmetry considerations as follows: \n\\begin{equation} \\label{eq51} \n{\\rm \\mathbf{x}}_{F_{{\\rm 1}} }^{d} =\\sum _{N_{\\left(\\sigma ^{{\\rm 1}} ,\\sigma ^{{\\rm 2}} \\right)} } \\left(x_{i} ,y_{i} ,r_{i} \\right)+\\sum _{N_{\\sigma ^{S} } } \\left(y_{i} ,r_{i} \\right)+\\sum _{N_{\\sigma ^{0} } } \\left(x_{i} ,y_{i} ,r_{i} \\right), \n\\end{equation} \n where $N_{\\left(\\sigma ^{{\\rm 1}} ,\\sigma ^{{\\rm 2}} \\right)} $ is the number of $\\left(\\sigma ^{{\\rm 1}} ,\\sigma ^{{\\rm 2}} \\right)$ symmetry pairs, $N_{\\sigma ^{S} } $ is the number of $\\sigma ^{S} $-type cells, while $N_{\\sigma ^{0} } $ is the number of $\\sigma ^{0} $-type cells, while $r_{i} $ is the rotation angle of an $i$-th cell $\\sigma _{i} $, respectively.\n\n\\subsubsection{Quantum Wire Area Minimization}\nObjective function $F_{{\\rm 2}} $ provides a minimization of the total quantum wire length of the $QG$ circuit. To achieve it we define a procedure that yields the minimized total quantum wire area, $w_{QG} $, of $QG$ as given by \\eqref{eq7}. Let $\\delta _{ij} $ be the effective width of the quantum wire $ij$ in the $QG$ circuit, defined as \n\\begin{equation} \\label{eq52} \n\\delta _{ij} =\\frac{\\psi _{ij} }{J_{\\max } \\left(T_{ref} \\right)h_{nom} } , \n\\end{equation} \n where $\\psi _{ij} $ is the (root mean square) condensate wave function amplitude, $J_{\\max } \\left(T_{ref} \\right)$ is the maximum allowed current density at a given reference temperature $T_{ref} $, while $h_{nom} $ is the nominal layer height. Since drops in the condensate wave function phase $\\varphi _{ij} $ are also could present in the $QG$ circuit environment, the $\\delta '_{ij} $ effective width of the quantum wire $ij$ can be rewritten as \n\\begin{equation} \\label{eq53} \n\\delta '_{ij} =\\frac{\\psi _{ij} \\ell _{eff} r_{0} \\left(T_{ref} \\right)}{\\chi _{\\varphi _{ij} } } , \n\\end{equation} \n where $\\chi _{\\varphi _{ij} } $ is a maximally allowed value for the phase drops, $\\ell _{eff} $ is the effective length of the quantum wire, $\\ell _{eff} \\le \\left(\\chi _{\\varphi _{ij} } \\delta _{ij} \\right)\/\\psi _{ij} r_{0} \\left(T_{ref} \\right),$ while $r_{0} \\left(T_{ref} \\right)$ is a conductor sheet resistance \\cite{ref1, ref2, ref3, ref4, ref5}.\n\nIn a $G_{QG}^{k,r} $ multilayer topological representation of $QG$, the $\\ell _{ij} $ distance between the quantum ports is as \n\\begin{equation} \\label{eq54} \n\\ell _{ij} =\\left|x_{i} -x_{j} \\right|+\\left|y_{i} -y_{j} \\right|+\\left|z_{i} -z_{j} \\right|f_{l} , \n\\end{equation} \n where $f_{l} $ is a cost function between the layers of the multilayer structure of $QG$.\n\nDuring the evaluation, let $w_{QG} \\left(k\\right)$ be the total quantum wire area of a particular net $k$ of the $QG$ circuit, \n\\begin{equation} \\label{eq55} \nw_{QG} \\left(k\\right)=\\sum _{i=1}^{p} \\sum _{j=1}^{q} \\ell _{ij} \\cdot \\delta _{ij} \\left(\\psi _{ij} \\right), \n\\end{equation} \n where $q$ quantum ports are considered as sources of condensate wave function amplitudes, while $p$ of $QG$ are sinks, thus \\eqref{eq7} can be rewritten as \n\\begin{equation} \\label{eq56} \nF_{{\\rm 2}} :w_{QG} =\\min {\\sum _{k=1}^{h} w_{QG} \\left(k\\right)}. \n\\end{equation} \n Since $\\psi _{ij} $ is proportional to $\\delta _{ij} \\left(\\psi _{ij} \\right)$, \\eqref{eq56} can be simplified as \n\\begin{equation} \\label{eq57} \nF_{{\\rm 2}} :w'_{QG} =\\min {\\sum _{k=1}^{h} w'_{QG} \\left(k\\right)}, \n\\end{equation} \n where \n\\begin{equation} \\label{eq58} \nw'_{QG} \\left(k\\right)=\\sum _{i=1}^{p} \\sum _{j=1}^{q} \\ell _{ij} \\cdot \\psi _{ij} , \n\\end{equation} \n where $\\ell _{ij} $ is given in \\eqref{eq54}.\n\nIn all quantum ports of a particular net $k$ of $QG$, the source quantum ports are denoted by positive sign \\cite{ref24, ref25, ref26} in the condensate wave function amplitude, $\\psi _{ij} $ assigned to quantum wire $ij$ between quantum ports $i$ and $j$ , while the sink ports are depicted by negative sign in the condensate wave function amplitude, $-\\psi _{ij} $ with respect to a quantum wire $ij$ between quantum ports $i$ and $j$.\n\nThus the aim of $w_{QG} \\left(k\\right)$ in \\eqref{eq55} is to determine a set of port-to-port connections in the $QG$ quantum circuit, such that the number of long connections is reduced in a particular net $k$ of $QG$ as much as possible. The result in \\eqref{eq56} is therefore extends these requirements for all nets of $QG$.\n\n\\paragraph{Wave Function Amplitudes}\nWith respect to a particular quantum wire $ij$ between quantum ports $i$ and $j$ of $QG$, let $\\psi _{i\\to j} $ refer to the condensate wave function amplitude in direction $i\\to j$, and let $\\psi _{j\\to i} $ refer to the condensate wave function amplitude in direction $j\\to i$ in the quantum circuit. Then, the let be $\\phi _{ij} $ defined for the condensate wave function amplitudes of quantum wire $ij$ as \n\\begin{equation} \\label{eq59} \n\\phi _{ij} =\\min {\\left(\\left|\\psi _{i\\to j} \\right|,\\left|\\psi _{j\\to i} \\right|\\right)}, \n\\end{equation} \n with a residual condensate wave function amplitude \n\\begin{equation} \\label{eq60} \n\\xi _{i\\to j} =\\phi _{ij} -\\psi _{i\\to j} , \n\\end{equation} \n where $\\psi _{i\\to j} $ is an actual amplitude in the forward direction $i\\to j$. Thus, the maximum amount of condensate wave function amplitude injectable to of quantum wire $ij$ in the forward direction $i\\to j$ at the presence of $\\psi _{i\\to j} $ is $\\xi _{i\\to j} $ (see \\eqref{eq60}). The following relations holds for a backward direction, $j\\to i$, for the decrement of a current wave function amplitude $\\psi _{i\\to j} $ as \n\\begin{equation} \\label{eq61} \n\\bar{\\xi }_{j\\to i} =-\\psi _{i\\to j} , \n\\end{equation} \n with residual quantum wire length \n\\begin{equation} \\label{eq62} \n\\Gamma _{j\\to i} =-\\delta _{ij} , \n\\end{equation} \n where $\\delta _{ij} $ is given in \\eqref{eq52}.\n\nBy some fundamental assumptions, the ${\\rm {\\mathcal{N}}}_{R} $ residual network of $QG$ is therefore a network of the quantum circuit with forward edges for the increment of the wave function amplitude $\\psi $, and backward edges for the decrement of $\\psi $. To avoid the problem of negative wire lengths the Bellman-Ford algorithm \\cite{ref24, ref25, ref26} can be utilized in an iterative manner in the residual directed graph of the $QG$ topology.\n\nTo find a path between all pairs of quantum gates in the directed graph of the $QG$ quantum circuit, the directed graph has to be strongly connected. The strong-connectivity of the $h$ nets with the parallel minimization of the connections of the $QG$ topology can be achieved by a minimum spanning tree method such as Kruskal's algorithm \\cite{ref24, ref25, ref26}.\n \n\\begin{lemma}\nThe objective function $F_{{\\rm 2}} $ is feasible in a multilayer $QG$ quantum circuit structure.\n\\end{lemma}\n\\begin{proof}\n The procedure defined for the realization of objective function $F_{{\\rm 2}} $ on a $QG$ quantum circuit is summarized in Method 2. The proof assumes a superconducting architecture.\n \n\\setcounter{algocf}{1}\n\\begin{proced}\n \\DontPrintSemicolon\n\\caption{\\textit{Implementation of Objective Function $F_2$}}\n\\textbf{Step 1}. Assign the $\\psi _{ij} $ condensate wave function amplitudes for all $ij$ quantum wires of $QG$ via Sub-method 2.1.\n\n\\textbf{Step 2}. Determine the residual network of $QG$ via Sub-method 2.2.\n\n\\textbf{Step 3}. Achieve the strong connectivity of $QG$ via Sub-method 2.3.\n\n\\textbf{Step 4}. Output the $QG$ quantum circuit topology such that $w_{QG} $ \\eqref{eq7} is minimized. \n\\end{proced}\n\n\nThe sub-procedures of Method 2 are detailed in Sub-methods 2.1, 2.2 and 2.3. \n\n\\setcounter{algocf}{0}\n\\begin{subproc2}\n \\DontPrintSemicolon\n\\caption{}\n\\textbf{Step 1}. Create a ${\\rm M}_{QG} $ multilayer topological map of the network ${\\rm {\\mathcal{N}}}$ of $QG$ with the quantum gates and ports.\n\n\\textbf{Step 2}. From ${\\rm M}_{QG} $ determine the $L_{c} $ connection list of ${\\rm {\\mathcal{N}}}$ in $QG$.\n\n\\textbf{Step 3}. Determine the $\\delta _{ij} $ the effective width of the quantum wire $ij$ via \\eqref{eq52}, for $\\forall ij$ wires.\n\n\\textbf{Step 4}. Determine $\\phi _{ij} $ via \\eqref{eq59} for all quantum wires $ij$ of the $QG$ circuit.\n\n\\textbf{Step 5}. For a $k$-th net of $QG$, assign the wave function amplitude values $\\psi _{ij} $ to $\\forall ij$ quantum wires such that $w_{QG} \\left(k\\right)$ in \\eqref{eq55} is minimized, with quantum wire length $\\ell _{ij} $ \\eqref{eq54}. \n\\end{subproc2}\n\n\\begin{subproc2}\n \\DontPrintSemicolon\n\\caption{}\n\\textbf{Step 1}. Create a $\\bar{{\\rm M}}_{QG} $ multilayer topological map of the ${\\rm {\\mathcal{N}}}_{R} $ residual network of $QG$.\n\n\\textbf{Step 2}. From $\\bar{{\\rm M}}_{QG} $ determine the $\\bar{L}_{c} $ connection list of the ${\\rm {\\mathcal{N}}}_{R} $ residual network of $QG$.\n\n\\textbf{Step 3}. For $\\forall i\\to j$ forward edges of $\\bar{{\\rm M}}_{QG} $ of ${\\rm {\\mathcal{N}}}_{R} $, compute the $\\xi _{i\\to j} $ residual condensate wave function amplitude \\eqref{eq60}, and for $\\forall j\\to i$ backward edges of $\\bar{{\\rm M}}_{QG} $, compute the quantity $\\bar{\\xi }_{j\\to i} $ via \\eqref{eq61}.\n\n\\textbf{Step 4}. Compute the residual negative quantum wire length $\\Gamma _{j\\to i} $ via \\eqref{eq62}, using $\\delta _{ij} $ from \\eqref{eq52}.\n\n\\textbf{Step 5}. Determine the $\\bar{C}$ negative cycles in the ${\\bar{{\\rm M}}_{QG}} $ of the ${\\rm {\\mathcal{N}}}_{R} $ residual network of $QG$ via the ${\\rm {\\mathcal{A}}}_{BF} $ Bellman-Ford algorithm \\cite{ref24, ref25, ref26}.\n\n\\textbf{Step 6}. If $N_{\\bar{C}} >0$, where $N_{\\bar{C}} $ is the number of $\\bar{C}$ negative cycles in $\\bar{{\\rm M}}_{QG} $, then update the $\\psi _{ij} $ wave function amplitudes of the quantum wires $ij$ in the to cancel out the negative cycles.\n\n\\textbf{Step 7}. Re-calculate the values of \\eqref{eq60}, \\eqref{eq61} and \\eqref{eq62} for the residual edges of ${\\rm {\\mathcal{N}}}_{R} $.\n\n\\textbf{Step 8}. Repeat steps 5-7, until $N_{\\bar{C}} >0$. \n\\end{subproc2}\n\n\\begin{subproc2}\n \\DontPrintSemicolon\n\\caption{}\n\\textbf{Step 1}. For an $i$-th $sn_{k,i} $ subnet of a net $k$ of the $QG$ quantum circuit, set the quantum wire length to zero, $\\delta _{ij} =0$ between quantum ports $i$ and $j$, for all $\\forall i$.\n\n\\textbf{Step 2}. Determine the $L{\\rm 2}$ (Euclidean) distance between the quantum ports of the subnets $sn_{k,i} $ (from each quantum port of a subnet to each other quantum port of all remaining subnets \\cite{ref24}).\n\n\\textbf{Step 3}. Weight the $\\delta _{ij} >0$ non-zero quantum wire lengths by the calculated $L{\\rm 2}$ distance between the connections of the subnets of the $QG$ quantum circuit \\cite{ref1, ref2, ref3, ref4, ref5}, \\cite{ref24, ref25, ref26}.\n\n\\textbf{Step 4}. Determine the minimum spanning tree ${\\rm {\\mathcal{T}}}_{QG} $ via the ${\\rm {\\mathcal{A}}}_{K} $ Kruskal algorithm \\cite{ref24}.\n\n\\textbf{Step 5}. Determine the set $S_{{\\rm {\\mathcal{T}}}_{QG} } $ of quantum wires with $\\delta _{ij} >0$ from ${\\rm {\\mathcal{T}}}_{QG} $. Calculate $\\delta _{S_{{\\rm {\\mathcal{T}}}_{QG} } } =\\max \\left(\\delta _{ij} ,\\delta '_{ij} ,\\delta _{0} \\right)$, where $\\delta _{0} $ is the minimum width can be manufactured, while $\\delta _{ij} $ and $\\delta '_{ij} $ are given in \\eqref{eq52} and \\eqref{eq53}.\n\n\\textbf{Step 6}. Add the quantum wires of $S_{{\\rm {\\mathcal{T}}}_{QG} } $ to the ${\\rm M}_{QG} $ multilayer topological map of the network ${\\rm {\\mathcal{N}}}$ of $QG$.\n\n\\textbf{Step 7}. Repeat steps 4-6 for $\\forall k$ nets of the $QG$ quantum circuit, until ${\\rm M}_{QG} $ is not strongly connected. \n\\end{subproc2}\n\nThese conclude the proof.\n\\end{proof}\n\n\\subsubsection{Processing in the Multilayer Structure}\n\nThe $G_{QG}^{k,z} $ grid consists of all $g_{i} $ quantum gates of $QG$ in a multilayer structure, such that the $g_{i,k}^{l_{z} } $ appropriate ports of the quantum gates are associated via an directed graph ${\\rm {\\rm G}}=\\left(V,E,f_{c} \\right)$, where $V$ is the set of ports, $g_{i,k}^{l_{z} } \\subseteq V$, $E$ is the set of edges, and $f_{c} $ is a cost function, to achieve the gate-to-gate connectivity.\n\nAs a hardware restriction we use a constraint on the quantum gate structure, it is assumed in the model that a given quantum system cannot participate in more than one quantum gate at a particular time.\n\nThe distance in the rectilinear grid $G_{QG}^{k,z} $ of $QG$ is measured by the $d_{{\\rm L1}} \\left(\\cdot \\right)$ ${\\rm L1}$-distance function. Between two network ports $x,y\\in V$, $x=\\left(j,k\\right)$, $y=\\left(m,o\\right)$, $d_{{\\rm L1}} \\left(\\cdot \\right)$ is as \n\\begin{equation} \\label{eq63} \nd_{{\\rm L1}} \\left(x,y\\right)=d_{{\\rm L1}} \\left(\\left(j,k\\right),\\left(m,o\\right)\\right)=\\left|m-j\\right|+\\left|o-k\\right|. \n\\end{equation} \n The quantum port selection in the $G_{QG}^{k,r} $ multilayer structure of $QG$, with $r$ layers $l_{z} $, $z=1,\\ldots ,r$, and $k=2$ dimension in each layers is illustrated in \\fref{figA1}.\n\n\\begin{center}\n\\begin{figure*}[htbp]\n\\begin{center}\n\\includegraphics[angle = 0,width=1\\linewidth]{figA1.pdf}\n\\caption{The method of port allocation of the quantum gates in the $G_{QG}^{k,r} $ multilayer structure, with $r$ layers $l_{z} $, $z=1,\\ldots ,r$, and $k=2$ dimension in each layers. The aim of the multiport selection is to find the shortest path between ports of quantum gates $g_{i} $ (blue rectangle) and $g_{j} $ (green rectangle) in the $G_{QG}^{{\\rm 2,}r} $ multilayer structure. (a): The quantum ports needed to be connected in $QG$ are port $g_{i{\\rm ,1}} $ in quantum gate $g_{i} $ in layer $l_{{\\rm 1}} $, and ports $g_{j{\\rm ,1}} $ and $g_{j{\\rm ,2}} $ of quantum gate $g_{j} $ in layer $l_{{\\rm 3}} $. (b): Due to a hardware restriction on quantum computers, the quantum gates are applied in several rounds in the different layers of the quantum circuit $QG$. Quantum gate $g_{j} $ is applied in two rounds in two different layers that is depicted $g_{j}^{l_{{\\rm 3}} } $ and $g_{j}^{l_{{\\rm 2}} } $. For the layer-$l_{{\\rm 3}} $ quantum gate $g_{j}^{l_{{\\rm 3}} } $, the active port is $g_{j{\\rm ,1}}^{l_{{\\rm 3}} } $ (red), while the other port is not accessible (gray) in $l_{{\\rm 3}} $. The $g_{j{\\rm ,1}}^{l_{{\\rm 3}} } $ port, due to a physical-layer blockage $\\beta $ in the quantum circuit of the above layer $l_{{\\rm 2}} $ does not allow to minimize the path cost between ports $g_{i{\\rm ,1}} $ and $g_{j{\\rm ,1}}^{l_{{\\rm 3}} } $. The target port $g_{j{\\rm ,1}}^{l_{{\\rm 3}} } $ is therefore referred to as a blocked port (depicted by pink), and a new port of is $g_{j}^{l_{{\\rm 3}} } $ selected for $g_{j{\\rm ,1}}^{l_{{\\rm 3}} } $ (new port depicted by red). (c): For the layer-$l_{{\\rm 2}} $ quantum gate $g_{j}^{l_{{\\rm 2}} } $, the active port is $g_{j{\\rm ,2}}^{l_{{\\rm 2}} } $ (red), while the remaining port is not available (gray) in $l_{{\\rm 2}} $. The white dots (vertices) represent auxiliary ports in the grid structure of the quantum circuit. In $G_{QG}^{{\\rm 2,}r} $, each vertices could have a maximum of 8 neighbors, thus for a given port $g_{j,k} $ of a quantum gate $g_{j} $, ${\\rm deg}\\left(g_{j,k} \\right)\\le {\\rm 8}$.} \n \\label{figA1}\n \\end{center}\n\\end{figure*}\n\\end{center}\n\n\\paragraph{Algorithm}\n\\begin{theorem}\nThe Quantum Shortest Path Algorithm finds shortest paths in a multilayer $QG$ quantum circuit structure.\n\\end{theorem}\n\\begin{proof}\nThe steps of the shortest path determination between the ports of the quantum gates in a multilayer structure are included in Algorithm 2. \n\n\\setcounter{algocf}{1}\n\\begin{algo}\n \\DontPrintSemicolon\n\\caption{\\textit{Quantum Shortest Path Algorithm (QSPA)}}\n\\textbf{Step 1}. Create the $G_{QG}^{k,r} $ multilayer structure of $QG$, with $r$ layers $l_{z} $, $z=1,\\ldots ,r$, and $k$ dimension in each layers. From $G_{QG}^{k,r} $ generate a list $L_{{\\rm {\\mathcal{P}}}\\in {\\rm {\\rm Q}{\\rm G}}} $ of the paths between each start quantum gate port to each end quantum gate port in the $G_{QG}^{k,r} $ structure of $QG$ quantum circuit.\n\n\\textbf{Step 2}. Due to the hardware restrictions of quantum computers, add the decomposed quantum gate port information and its layer information to $L_{{\\rm {\\mathcal{P}}}\\in {\\rm {\\rm Q}{\\rm G}}} $. Add the $\\beta $ physical-layer blockage information to $L_{{\\rm {\\mathcal{P}}}\\in {\\rm {\\rm Q}{\\rm G}}} $.\n\n\\textbf{Step 3}. For a quantum port pair $\\left(x,y\\right)\\in G_{QG}^{k,r} $ define the $f_{c} \\left(x,y\\right)$ cost function, as \n\\[f_{c} \\left(x,y\\right)=\\gamma \\left(x,y\\right)+d_{{\\rm L1}} \\left(x,y\\right),\\] \nwhere $\\gamma \\left(x,y\\right)$ is the real path size from $x$ to $y$ in the multilayer grid structure $G_{QG}^{k,r} $ of $QG$, while $d_{{\\rm L1}} \\left(x,y\\right)$ is the ${\\rm L1}$ distance in the grid structure as given by \\eqref{eq63}.\n\n\\textbf{Step 4}. Using $L_{{\\rm {\\mathcal{P}}}\\in {\\rm {\\rm Q}{\\rm G}}} $ and cost function $f_{c} \\left(x,y\\right)$, apply the $A^{{\\rm *}} $ parallel search \\cite{ref24, ref25, ref26} to determine the lowest cost path ${\\rm {\\mathcal{P}}}^{{\\rm *}} \\left(x,y\\right)$. \n\\end{algo}\n\n\\end{proof}\n\n\\paragraph{Complexity Analysis}\nThe complexity analysis of Algorithm 2 is as follows. Since the QSPA algorithm (Algorithm 2) is based on the $A^{{\\rm *}} $ search method \\cite{ref24, ref25, ref26}, the complexity is trivially yielded by the complexity of the $A^{{\\rm *}} $ search algorithm.\n\n\\section{Performance Evaluation}\n\\label{sec5}\nIn this section, we compare the performance of the proposed QTAM method with a multiobjective evolutionary algorithm called NSGA-II \\cite{com1}. We selected this multiobjective evolutionary algorithm for the comparison, since the method can be adjusted for circuit designing. \n\nThe computational complexity of NSGA-II is proven to be ${\\rm {\\mathcal O}}\\left(N_{it} N_{obj} \\left|{\\rm {\\mathcal P}}\\right|^{2} \\right)$ in general, while at an optimized nondominated procedure, the complexity can be reduced to ${\\rm {\\mathcal O}}\\left(N_{it} N_{obj} \\left|{\\rm {\\mathcal P}}\\right|\\log _{2} \\left|{\\rm {\\mathcal P}}\\right|\\right)$. We take into consideration both situations for a comparison. The complexity of QTAM is given in \\eqref{eq36}.\n\nThe complexity of the methods in terms of the number of iterations, $N_{O}$, is compared in \\fref{figA2}. The performance of QTAM is depicted in \\fref{figA2}(a), while \\fref{figA2}(b) and \\fref{figA2}(c) illustrate the performances of the NSGA-II and optimized NSGA-II, respectively.\n\nFor the comparison, the $N_{obj} $ parameter is set to $N_{obj} =5$, while for the QTAM method, $N_{d} $ is set to $N_{d} =3$. \n\n\\begin{center}\n\\begin{figure*}[htbp]\n\\begin{center}\n\\includegraphics[angle = 0,width=1\\linewidth]{figP.pdf}\n\\caption{(a): The computational complexity ($N_{O} $: number of operations) of QTAM in function of $N_{it} $ and $\\left|{\\rm {\\mathcal P}}\\right|$, $N_{it} \\in \\left[1,100\\right]$, $\\left|{\\rm {\\mathcal P}}\\right|\\in \\left[1,500\\right]$. (b): The computational complexity of the NSGA-II method in function of $N_{it} $ and $\\left|{\\rm {\\mathcal P}}\\right|$, $N_{it} \\in \\left[1,100\\right]$, $\\left|{\\rm {\\mathcal P}}\\right|\\in \\left[1,500\\right]$. (c): The computational complexity of the optimized NSGA-II in function of $N_{it} $ and $\\left|{\\rm {\\mathcal P}}\\right|$, $N_{it} \\in \\left[1,100\\right]$, $\\left|{\\rm {\\mathcal P}}\\right|\\in \\left[1,500\\right]$.} \n \\label{figA2}\n \\end{center}\n\\end{figure*}\n\\end{center}\n\nIn the analyzed range, the maximized values of $N_{O} $ are $N_{O} \\left({\\rm QTAM}\\right)\\approx 2\\cdot 10^{6} $, $N_{O} (\\text{NSGA-II})\\approx 1.25\\cdot 10^{8} $, and for the optimized NSGA-II scenario, $N'_{O} \\left({\\text{NSGA-II}}\\right)\\approx 2.25\\cdot 10^{6} $, respectively. In comparison to NSGA-II, the complexity of QTAM is significantly lower. Note, while the performance of QTAM and the optimized NSGA-II is closer, QTAM requires no any optimization of the complexity of the nondominated procedure. \n\n\n\\section{Conclusions}\n\\label{sec6}\nThe algorithms and methods presented here provide a framework for quantum circuit designs for near term gate-model quantum computers. Since our aim was to define a scheme for present and future quantum computers, the developed algorithms and methods were tailored for arbitrary-dimensional quantum systems and arbitrary quantum hardware restrictions. We demonstrated the results through gate-model quantum computer architectures; however, due to the flexibility of the scheme, arbitrary implementations and input constraints can be integrated into the quantum circuit minimization. The objective function that is the subject of the maximization in the method can also be selected arbitrarily. This allows a flexible implementation to solve any computational problem for experimental quantum computers with arbitrary hardware restrictions and development constraints. \n\n\n\\section*{Acknowledgements}\nThis work was partially supported by the European Research Council through the Advanced Fellow Grant, in part by the Royal Society's Wolfson Research Merit Award, in part by the Engineering and Physical Sciences Research Council under Grant EP\/L018659\/1, by the Hungarian Scientific Research Fund - OTKA K-112125 and in part by the Engineering and Physical Sciences Research Council under Grant EP\/L018659\/1.\n\n\n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
+{"text":"\\section{Introduction}\n\nThis paper combines four lines of research: (a) studying variations of domination problems, here the Roman domination~\\cite{Cocetal2004,Dre2000a,HHS98}; (b) input-sensitive enumeration of minimal solutions, a topic that has drawn attention in particular from people also interested in domination problems \\cite{AbuHeg2016,CouHHK2013,CouLetLie2015,GolHKKV2016,GolHegKra2016}; (c) related to (and motivated by) enumeration, extension problems have been introduced and studied in particular in the context of domination problems\\footnote{Historically, a logical extension problem~\\cite{BorGurHam98} should be mentioned, as it has led to \\cite[Th\\'eor\\`eme 2.16]{Mar2013a}, dealing with an extension variant of 3-\\textsc{Hitting Set}; also see \\cite[Proposition 3.39]{Mar2013a} concerning implications for \\textsc{Extension Dominating Set}.} in \\cite{Bazetal2018,BonDHR2019,CasFKMS2019a,CasFGMS2021,KanLMNU2015,KanLMNU1516,Mar2013a}: is a given set a subset of any minimal dominating set?; \n(d) the \\textsc{Hitting Set Transversal Problem} is the question if all minimal hitting sets of a hypergraph can be enumerated with polynomial delay (or even output-polynomial) only: this question is open for four decades by now and is equivalent to several enumeration problems in logic, database theory and also to enumerating minimal dominating sets in graphs, see \\cite{CreKPSV2019,EitGot95,GaiVer2017,KanLMN2014}. By way of contrast, we show that enumerating all minimal Roman domination functions is possible with polynomial delay, a result which is quite surprising in view of the general similarities between the complexities of domination and Roman domination problems.\n\n\\begin{figure}[bth]\n\\begin{center}\n\\includegraphics[width=.65\\textwidth]{Roman-mymap.pdf}\n\\end{center}\n\\caption{\\label{fig-Roman-map}The Roman Empire in the times of Constantine}\n\\end{figure}\n\n\\textsc{Roman Domination}\\ comes with a nice (hi)story: \n namely, it should reflect the\nidea of how to secure the Roman Empire by positioning the armies (legions)\non the various parts of the Empire in a way that either\n(1) a specific region $r$ is also the location of at least one army or \n(2) one region $r'$ neighboring $r$\nhas two armies, so that $r'$ can afford sending off one army to the region $r$ \n (in case of an attack) without diminishing self-defense capabilities.\n More specifically, Emperor \nConstantine had a look at a map of his empire (as discussed in~\\cite{Ste99}, also see Fig.~\\ref{fig-Roman-map}).\\footnote{\nThe historical background is also nicely described\nin the online Johns Hopkins Magazine, visit \n\\url{http:\/\/www.jhu.edu\/~jhumag\/0497web\/locate3.html} to pre-view~\\cite{ReVRos2000}.} \nRelated is the island hopping strategy pursued by General MacArthur in World War II in the Pacific theater to gradually increase the \nUS-secured areas. \n\n\\textsc{Roman Domination}\\ has received a lot of attention from the algorithmic community in the past 15 years~\\cite{Ben2004,ChaCCKLP2013,Dre2000a,Fer08,Lie2007,Lieetal2008,LiuCha2013,Pagetal2002,PenTsa2007,ShaWanHu2010}.\nRelevant to our paper is the development of exact algorithms for \\textsc{Roman Domination}: combining ideas from \\cite{Lie2007,Roo2011}, an $\\mathcal{O}(1.5014^n)$ exponential-time and -space algorithm (making use of known \\textsc{Set Cover} algorithms via a transformation to \\textsc{Partial Dominating Set}) was presented in~\\cite{ShiKoh2014}. \n In \\cite{Chaetal2009,CheHHHM2016,Favetal2009,HedRSW2013,KraPavTap2012,LiuCha2012,LiuCha2012a,MobShe2008,XinCheChe2006,XueYuaBao2009,YerRod2013a}, more combinatorial studies can be found. This culminated in a chapter on Roman domination, stretching over nearly 50 pages in the monograph~\\cite{HayHedHen2020}. There is also an interesting link to the notion of a \\emph{differential} of a graph, introduced in~\\cite{Masetal2006}, see \\cite{BerFerSig2014}, also adding further algorithmic thoughts, as expressed in \\cite{AbuBCF2016,BerFer2014,BerFer2015}. For instance, in~\\cite{BerFer2014} an exponential-time algorithm was published, based on a direct Measure-and-Conquer approach.\n \nOne of the ideas leading to the development of the area of \\emph{extension problems} (as described in~\\cite{CasFGMS2021}) was to cut branches of search trees as early as possible, in the following sense:\nto each node of the search tree, a so-called pre-solution~$U$ can be associated, and it is asked if it is possible\nto extend $U$ to a meaningful solution~$S$. In the case of \\textsc{Dominating Set}, this means that $U$ is a set of vertices and a `meaningful solution' is an inclusion-wise minimal dominating set. Notice that such a strategy would work not only for computing smallest dominating sets, but also for computing largest minimal dominating set, or for counting minimal solutions, or for enumerating them. \nAlas, as it has been shown by many examples, extension problems turn out to be quite hard problems.\nEven for combinatorial problems whose standard decision version is solvable in polynomial time (for instance, \\textsc{Edge Cover}), its extension variation is \\textsf{NP}-hard. In such a case, the approach might still be viable, as possibly parameterized algorithms exist with respect to the parameter `pre-solution size'.\nThis would be interesting, as this parameter is small when a big gain can be expected in terms of an early abort of a search tree branch.\nIn particular for \\textsc{Extension Dominating Set}, this hope is not fulfilled. To the contrary, with this parameterization $|U|$, \\textsc{Extension Dominating Set}\\ is one of the few problems known to be complete for the parameterized complexity class \\textsf{W}[3], as shown in~\\cite{BlaFLMS2019}.\n\nWith an appropriate definition of the notion of minimality, \\textsc{Roman Domination}\\ becomes one of the few examples where the hope seeing extension variants being efficiently solvable turns out to be true, as we will show in this paper. This is quite a surprising result, as in nearly any other way, \\textsc{Roman Domination}\\ behaves most similar to \\textsc{Dominating Set}.\nTogether with its combinatorial foundations (a characterization of minimal Roman domination functions), this constitutes the first main result of this paper. \nThe main algorithmic exploit of this result is a non-trivial polynomial-space enumeration algorithm for minimal Roman domination functions that guarantees polynomial delay only, which is the second main result of the paper. As mentioned above, the corresponding question\nfor enumerating minimal dominating sets is open since decades, and we are not aware of any other modification of the concept of domination that seems to preserve any other of the difficulties of \\textsc{Dominating Set}, like classical or parameterized or approximation complexities, apart from the complexity of extension and enumeration.\nOur enumeration algorithm is a branching algorithm that we analyzed with a simple Measure \\& Conquer approach, yielding a running time of $\\mathcal{O}(1.9332^n)$, which also gives an upper bound on the number of minimal Roman dominating functions of an $n$-vertex graph. This result is complemented by a simple example that proves a lower bound of $\\Omega(1.7441^n)$ for the number of minimal Roman dominating functions on graphs of order~$n$.\n\n\n\n\\section{Definitions}\n\nLet $\\mathbb{N}=\\{1,2,3,\\dots\\}$ be the set of positive integers. For $n\\in\\mathbb{N}$, let $[n]=\\{m\\in\\mathbb{N}\\mid m\\leq n\\}$.\nWe only consider undirected simple graphs. \nLet $G=\\left(V,E\\right)$ be a graph. For $U\\subseteq V$, $G[U]$ denotes the graph induced by~$U$. \nFor $v\\in V$, $N_G(v)\\coloneqq\\{u\\in V\\mid \\lbrace u,v\\rbrace\\in E\\}$ denotes the \\emph{open neighborhood} of~$v$, while $N_G[v]\\coloneqq N_G(v)\\cup\\{v\\}$ is the \\emph{closed neighborhood} of~$v$. We extend such set-valued functions $X:V\\to 2^V$ to $X:2^V\\to 2^V$ by setting $X(U)=\\bigcup_{u\\in U}X(u)$. Subset $D\\subseteq V$ is a \\emph{dominating set}, or ds for short, if $N_G[D]=V$. \nFor $D\\subseteq V$ and $v\\in D$, define the \\emph{private neighborhood} of $v\\in V$ with respect to~$D$ as $P_{G,D}\\left( v\\right)\\coloneqq N_G\\left[ v\\right] \\setminus N_G\\left[D\\setminus \\lbrace v\\rbrace\\right]$.\nA function $f\\colon V \\to \\lbrace 0,1,2 \\rbrace$ is called a \\emph{Roman dominating function}, or rdf for short, if for each $v\\in V$ with $f\\left(v\\right) = 0$, there exists a $u\\in N_G\\left( v \\right)$ with $f\\left(u\\right)=2$. \nTo simplify the notation, we define $V_i\\left(f\\right)\\coloneqq \\lbrace v\\in V\\mid f\\left( v\\right)=i\\rbrace$ for $i\\in\\lbrace0,1,2\\rbrace$. The \\emph{weight} $w_f$ of a function $f\\colon V \\to \\lbrace 0,1,2 \\rbrace$ equals $|V_1\\left(f\\right)|+2|V_2\\left(f\\right)|$. The classical \\textsc{Roman Domination}\\ problem asks, given $G$ and an integer $k$, if there exists an rdf for~$G$ of weight at most~$k$. Connecting to the original motivation, $G$ models a map of regions, and if the region vertex~$v$ belongs to~$V_i$, then we place $i$ armies on~$v$.\n\nFor the definition of the problem \\textsc{Extension Roman Domination}, we need to define the order $\\leq$ on $\\lbrace 0,1,2\\rbrace^{V}$ first:\nfor $f,g \\in \\lbrace 0,1,2\\rbrace^{V}$, let $f\\leq g$ if and only if $f\\left(v\\right)\\leq g\\left(v\\right)$ for all $v\\in V$. In other words, we extend the usual linear ordering $\\leq$ on $\\{0,1,2\\}$ to functions mapping to $\\{0,1,2\\}$ in a pointwise manner. \n We call a function $f\\in \\lbrace 0,1,2\\rbrace^{V}$ a \\emph{minimal Roman dominating function} if and only if $f$ is a rdf and there exists no rdf $g$, $g\\neq f$, with $g\\leq f$.\\footnote{According to \\cite{HayHedHen2020}, this notion of minimality for rdf was coined by Cockayne but then dismissed, as it does not give a proper notion of \\emph{upper Roman domination} number. However, in our context, this definition seems to be the most natural one, as it also perfectly fits the extension framework proposed in \\cite{CasFGMS2022}. We will propose in \\autoref{sec:alternative-notion} yet another notion of minimal rdf that also fits the mentioned extension framework.} The weights of minimal rdf can vary considerably. Consider for example a star $K_{1,n}$ with center~$c$. Then, $f_1(c)=2$, $f_1(v)=0$ otherwise; $f_2(v)=1$ for all vertices~$v$; $f_3(c)=0$, $f_3(u)=2$ for one $u\\neq c$, $f_3(v)=1$ otherwise, define three minimal rdf with weights $w_{f_1}=2$, and $w_{f_2}=w_{f_3}=n+1$. \n\n\\vspace{5pt}\n\n\\noindent\n\\centerline{\\fbox{\\begin{minipage}{.99\\textwidth}\n\\textbf{Problem name: }\\textsc{Extension Roman Domination}, or \\textsc{ExtRD} for short\\\\\n\\textbf{Given: } A graph $G=\\left( V,E\\right)$ and a function $f\\in \\lbrace 0,1,2 \\rbrace^V.$\\\\\n\\textbf{Question: } Is there a minimal rdf $\\widetilde{f} \\in \\lbrace 0,1,2\\rbrace^V$ with $f\\leq \\widetilde{f}$?\n\\end{minipage}\n}}\n\n\\vspace{5pt}\n\nAs our first main result, we are going to show that \\textsc{ExtRD} can be solved in polynomial time in \\autoref{sec:poly-time-ExtRD}.\nTo this end, we need some understanding of the combinatorial nature of this problem, which we provide in \\autoref{sec:properties-minimal-rdf}.\n\nThe second problem that we consider is that of enumeration, both from an output-sensitive and from an input-sensitive perspective.\n\n\\vspace{5pt}\n\n\\noindent\n\\centerline{\\fbox{\\begin{minipage}{.99\\textwidth}\n\\textbf{Problem name: }\\textsc{Roman Domination Enumeration}, or \\textsc{RDEnum} for short\\\\\n\\textbf{Given: } A graph $G=\\left( V,E\\right)$.\\\\\n\\textbf{Task: } Enumerate all minimal rdf ${f} \\in \\lbrace 0,1,2\\rbrace^V$ of~$G$!\n\\end{minipage}\n}}\n\nFrom an output-sensitive perspective, it is interesting to perform this enumeration without repetitions and with polynomial delay, which means that there is a polynomial $p$ such that between the consecutive outputs of any two minimal rdf of a graph of order~$n$ that are enumerated, no more than $p(n)$ time elapses, including the corner-cases at the beginning and at the end of the algorithm. From an input-sensitive perspective, we want to upper-bound the running time of the algorithm, measured against the order of the input graph. The obtained run-time bound should not be too different from known lower bounds, given by graph families where one can prove that a certain number of minimal rdf must exist. \nOur algorithm will be analyzed from both perspectives and achieves both goals.\nThis is explained in \\autoref{sec:enum-minimal-rdf-simple} and in \\autoref{sec:enum-minimal-rdf-refined}.\n\n\n\\section{Properties of Minimal Roman Dominating Functions}\n\\label{sec:properties-minimal-rdf}\n\n\\begin{theorem}\\label{t_1_2_neigborhood}\nLet $G=\\left(V,E\\right)$ be a graph and $f: \\: V \\to \\lbrace 0,1,2\\rbrace$ be a minimal rdf. Then $N_G\\left[V_2\\left(f\\right)\\right]\\cap V_1\\left(f\\right)=\\emptyset$ holds.\n\\end{theorem}\n\\begin{pf}\nAssume that there exists a $\\lbrace u,v\\rbrace\\in E$ with $f\\left(v\\right) = 2$ and $f\\left(u\\right)=1$.\nLet\n$$ \\widetilde{f}:V\\to \\lbrace 0,1,2\\rbrace,\\: w\\mapsto\\begin{cases}\nf\\left(w\\right), &w\\neq u\\\\\n0,& w=u\n\\end{cases}$$\nWe show that $\\widetilde{f}$ is a rdf, which contradicts the minimality of $f$, as $\\widetilde{f}\\leq f$ and $\\widetilde{f}\\left( u \\right) < f\\left( u\\right)$ are given by construction.\nConsider $w \\in V_0\\left(\\widetilde{f}\\right)$. If $w= u$, $w$ is dominated by $v$, as $\\lbrace u,v\\rbrace\\in E$. Consider $w\\neq u$. Since $f$ is a rdf and $V_0\\left(f\\right)\\cup\\lbrace u\\rbrace = V_0\\left(\\widetilde{f}\\right)$, there exists a $t\\in N_G\\left[ w\\right]\\cap V_2\\left(f\\right)$. By construction of $\\widetilde{f}$, $V_2\\left(f\\right)=V_2\\left(\\widetilde{f}\\right)$ holds. This implies $N_G\\left[ w\\right]\\cap V_2\\left(\\widetilde{f}\\right)\\neq \\emptyset$. Hence, $\\widetilde{f}$ is a rdf. \n\\end{pf}\n\n\n\n\n\\begin{theorem}\\label{t_private_neighborhood}\nLet $G=\\left(V,E\\right)$ be a graph and $f: \\: V \\to \\lbrace 0,1,2\\rbrace$ be a minimal rdf. Then for all $v\\in V_2\\left( f \\right)$, $P_{G\\left[V_0\\left(f\\right) \\cup V_2\\left(f\\right)\\right], V_2\\left(f\\right)}\\left(v\\right) \\nsubseteq \\lbrace v \\rbrace$ holds.\n\\end{theorem}\n\\begin{pf}\nDefine $G'\\coloneqq G\\left[V\\setminus V_1\\left( f \\right)\\right] = G\\left[V_0\\left(f\\right) \\cup V_2\\left(f\\right)\\right]$. In contrast to the claim, assume that there exists a $v\\in V_2\\left( f \\right)$ with $P_{G', V_2\\left(f\\right)}(v) \\subseteq \\lbrace v \\rbrace$. Define \n$$ \\widetilde{f}:V\\to \\lbrace 0,1,2\\rbrace,\\: w\\mapsto\\begin{cases}\nf\\left(w\\right), &w\\neq v\\\\\n1,& w=v\n\\end{cases} $$\nWe show that $\\widetilde{f}$ is a rdf, which contradicts the minimality of $f$, as $\\widetilde{f}\\leq f$ and $\\widetilde{f}\\left( v \\right) < f\\left( v\\right)$ are given by construction.\nLet $u\\in V_0\\left(\\widetilde{f}\\right)=V_0\\left({f}\\right)$. We must show that some neighbor of $u$ belongs to $V_2\\left(\\widetilde{f}\\right)=V_2\\left(f\\right) \\setminus \\lbrace v\\rbrace$.\nThen, $\\widetilde f$ is a rdf.\n\nFirst, assume that $u$ is a neighbor of~$v$. By the choice of~$v$, $u$ is not a private neighbor of~$v$. Hence, there exists a $w\\in N_{G}\\left[u\\right] \\cap\\left( V_2\\left(f\\right) \\setminus \\lbrace v\\rbrace\\right) = N_{G}\\left[u\\right]\\cap V_2\\left(\\widetilde{f}\\right)$. Secondly, \nif $u\\in V_0\\left(\\widetilde{f}\\right)$ is not a neighbor of $v$, then there exists a $w\\in V_2\\left(f\\right)\\setminus\\{v\\}$ that dominates~$u$, i.e., $w\\in N_{G}\\left[u\\right]\\cap \\left(V_2\\left(f\\right)\\setminus \\lbrace v\\rbrace\\right) = N_{G}\\left[u\\right]\\cap V_2\\left(\\widetilde{f}\\right)$.\n\\end{pf}\n\n\n\\noindent\nAs each $v\\in V_0\\left(f\\right)$ has to be dominated by a $w\\in V_2\\left(f\\right)$, the next claim follows.\n\n\\begin{corollary}\\label{c_min_dom}\nLet $G=\\left(V,E\\right)$ be a graph and $f\\in \\lbrace 0,1,2\\rbrace^V$ be a minimal rdf. Then, $V_2\\coloneqq V_2\\left(f\\right)$ is a minimal ds of $G\\left[ N_G[V_2]\\right]$, with \n$N_G[V_2]=V_0\\left(f\\right)\\cup V_2$.\n\\end{corollary}\n\n\\begin{remark}\nWe can generalize the last statement as follows: Let $G=\\left(V,E\\right)$ be a graph and $f: \\: V \\to \\lbrace 0,1,2\\rbrace$ be a minimal rdf. Let $I\\subseteq V_1(f)$ be an independent set in $G$. Then, $V_2\\left(f\\right)\\cup I$ is a minimal ds of $G\\left[ V_0\\left(f\\right)\\cup V_2\\left(f\\right)\\cup I\\right]$. If $I$ is a maximal independent set in $G[V_1(f)]$, then $V_2\\left(f\\right)\\cup I$ is a minimal ds of $G\\left[ V_0\\left(f\\right)\\cup V_2\\left(f\\right)\\cup V_1(f)\\right]$.\n\\end{remark}\n\n\\noindent\nThis allows us to deduce the following characterization result.\n\n\\begin{theorem}\\label{t_porperty_min_rdf}\nLet $G=\\left(V,E\\right)$ be a graph, $f: \\: V \\to \\lbrace 0,1,2\\rbrace$ and abbreviate\n$G'\\coloneqq G\\left[ V_0\\left(f\\right)\\cup V_2\\left(f\\right)\\right]$. Then, $f$ is a minimal rdf if and only if the following conditions hold:\n\\begin{enumerate}\n\\item$N_G\\left[V_2\\left(f\\right)\\right]\\cap V_1\\left(f\\right)=\\emptyset$,\\label{con_1_2}\n\\item $\\forall v\\in V_2\\left(f\\right) :\\: P_{G',V_2\\left(f\\right)}\\left( v \\right) \\nsubseteq \\lbrace v\\rbrace$, also called \\emph{privacy condition}, and \\label{con_private}\n\\item $V_2\\left(f\\right)$ is a minimal dominating set of $G'$.\\label{con_min_dom}\n\\end{enumerate}\n\\end{theorem}\n\\begin{pf}\nThe ``only if'' follows by \\autoref{t_1_2_neigborhood}, \\autoref{t_private_neighborhood} and \\autoref{c_min_dom}. \n\nLet $f$ be a function that fulfills the three conditions. Since $V_2\\left(f\\right)$ is a dominating set on $G'$, for each $u\\in V_0\\left( f\\right)$, there exists a $v\\in V_2\\left(f\\right)\\cap N_{G}\\left[u\\right]$. Therefore, $f$ is a rdf. \nLet $\\widetilde{f}:V \\to \\lbrace 0,1,2 \\rbrace$ be a minimal rdf with $\\widetilde{f}\\leq f$. Therefore, $\\widetilde{f}$ (also) satisfies the three conditions by \\autoref{t_1_2_neigborhood}, \\autoref{t_private_neighborhood} and \\autoref{c_min_dom}. \nAssume that there exists a $v\\in V$ with $\\widetilde{f}\\left( v\\right) < f\\left( v \\right)$. Hence, $V_2\\left(\\widetilde{f}\\right)\\subseteq V_2\\left(f\\right)\\setminus \\lbrace v\\rbrace$. \\\\\n\\textbf{Case 1:} $\\widetilde{f}\\left( v\\right)=0, f\\left( v \\right) =1$. Therefore, there exists a $u\\in N_G\\left(v\\right)$ with $f\\left(u\\right)\\geq \\widetilde{f}\\left(u\\right)=2$. This contradicts Condition~\\ref{con_1_2}.\\\\\n\\textbf{Case 2:} $\\widetilde{f}\\left( v\\right)\\in\\lbrace 0, 1\\rbrace, f\\left( v \\right) =2$. Let $u\\in N_G\\left(v\\right)$ with $f(u)=0$. This implies $\\widetilde{f}(u)=0$ and\n$$\\emptyset \\neq N_G\\left[u\\right] \\cap V_2\\left(\\widetilde{f}\\right)\\subseteq N_G\\left[u\\right] \\cap V_2\\left(f\\right)\\setminus \\lbrace v \\rbrace$$ holds. Therefore, $N_G\\left( v \\right) \\subseteq N_G\\left[ V_2\\left(f\\right) \\setminus \\lbrace v\\rbrace\\right]$. This contradicts Condition~\\ref{con_private}.\n\nThus, $\\widetilde{f}=f$ holds and $f$ is minimal. \n\\end{pf}\n\n\\noindent\nWe conclude this section with an upper bound on the size of $V_2(f)$.\n\n\\begin{lemma}\\label{lem:V2-bound}\nLet $G=\\left(V,E\\right)$ be a graph and $f: V \\to \\lbrace0,1,2\\rbrace$ be a minimal rdf. Then $2 \\: \\vert V_2\\left(f\\right)\\vert \\leq \\vert V \\vert $ holds.\n\\end{lemma}\n\n\\begin{pf}\nConsider a graph $G=\\left(V,E\\right)$ and a minimal rdf $f:V\\to\\lbrace 0,1,2\\rbrace$. For each $v\\in V_2\\left(f\\right)$, let $P_f\\left(v\\right)= P_{G\\left[V_0\\left(f\\right) \\cup V_2\\left(f\\right)\\right], V_2\\left(f\\right)}\\left(v\\right) \\setminus \\lbrace v \\rbrace\\subseteq V\\setminus V_2\\left(f\\right) $. By \\autoref{t_private_neighborhood}, these sets are not empty and, by definition, they do not intersect. Hence, we get:\n$$ \\vert V \\vert = \\vert V_2\\left( f\\right) \\vert +\\vert V\\setminus V_2\\left( f\\right) \\vert \\geq \\vert V_2\\left( f\\right) \\vert +\\left\\vert\\bigcup_{v\\in V_2\\left(f\\right)}P_f\\left(v\\right) \\right\\vert\\geq 2\\: \\vert V_2\\left( f\\right) \\vert\\,. $$ \nTherefore, the claim is true. \n\\end{pf}\n\n\\section{A Polynomial-time Algorithm for \\textsc{ExtRD}}\n\\label{sec:poly-time-ExtRD}\n\nWith \\autoref{t_porperty_min_rdf}, we can construct an algorithm that solves the problem \\textsc{Extension Roman domination} in polynomial time. \n\\begin{algorithm}\n\\caption{Solving instances of \\textsc{ExtRD}}\\label{alg}\n\\begin{algorithmic}[1]\n\\Procedure{ExtRD Solver}{$G,f$}\\newline\n \\textbf{Input:} A graph $G=\\left(V,E\\right)$ and a function $f\\colon V\\to \\lbrace0,1,2\\rbrace$.\\newline\n \\textbf{Output:} Is there a minimal Roman dominating function $\\widetilde{f}$ with $f\\leq \\widetilde{f}$?\n\\State $\\widetilde{f}\\coloneqq f$. \\label{alg_init}\n\\State $M_2\\coloneqq V_2\\left(f\\right)$. \\{ Invariant: $M_2=V_2(\\widetilde{f})$ \\} \\label{alg_invariant}\n\\State $ M \\coloneqq M_2$. \\{ All $v\\in V_2(\\widetilde{f})$ are considered below; invariant: $M\\subseteq M_2$. \\}\n\\label{alg_before_while}\n\\While{$M\\neq \\emptyset$}\n\\State Choose $v\\in M$. \\{ Hence, $\\widetilde{f}(v)=2$. \\}\n\\For {$u\\in N\\left(v\\right)$}\n\\If {$\\widetilde{f}\\left(u\\right)=1$}\\label{alg_if_no}\n\\State $\\widetilde{f}\\left(u\\right)\\coloneqq 2$.\n\\State Add $u$ to $M$ and to $M_2$.\n\\EndIf\n\\EndFor\n\\State Delete $v$ from $M$. \n\\EndWhile\n\\For{$v\\in M_2$}\\label{alg_for_no}\n\\If{$N_G\\left(v\\right)\\subseteq N_G\\left[M_2\\setminus \\lbrace v\\rbrace\\right]$}\\label{alg_private_test}\n\\State \\textbf{Return No}. \\label{alg_no}\n\\EndIf\n\\EndFor\n\\For{$v\\in V\\setminus N_G\\left[ M_2\\right]$}\\label{alg_fil_for}\n\\State $\\widetilde{f}\\left(v\\right)\\coloneqq 1$.\n\\EndFor \n\\State\\textbf{Return Yes}.\n\\EndProcedure\n\\end{algorithmic}\n\\end{algorithm}\n\n\\begin{theorem}\\label{theorem:correctness_alg}\nLet $G=\\left(V,E\\right)$ be a graph and $f\\colon V\\to\\lbrace0,1,2\\rbrace$. \nFor the inputs $G,f$, Algorithm~\\ref{alg} returns yes if and only if $\\left( G,f\\right)$ is a yes-instance of \\textsc{ExtRD}. In this case, the function~$\\widetilde f$ computed by Algorithm~\\ref{alg} is a minimal rdf.\n\\end{theorem}\n\\begin{pf}First observe that the invariants stated in Lines~\\ref{alg_invariant} and~\\ref{alg_before_while} of Algorithm~\\ref{alg} are true whenever entering or leaving the while-loop.\n\nLet the answer of the algorithm be \\emph{yes} and $\\widetilde{f}$ be the function computed by the algorithm. We will show that~$\\widetilde{f}$\nsatisfies the \nconditions formulated in \\autoref{t_porperty_min_rdf}.\n\nObserving the if-condition in Line~\\ref{alg_if_no}, clearly after the while-loop, no neighbor~$u$ of $v\\in V_2\\left(\\widetilde{f}\\right)$ fulfills $\\widetilde{f}\\left( u\\right)=1$. Hence, $\\widetilde{f}$ satisfies Condition~\\ref{con_1_2}.\nIf the function $\\widetilde{f}$ would contradict Condition~\\ref{con_private} of \\autoref{t_porperty_min_rdf}, then we would get to Line~\\ref{alg_no} and the algorithm would answer \\emph{no}. As we are considering a \\emph{yes}-answer of our algorithm, we can assume that this privacy condition holds after the for-loop of Line~\\ref{alg_for_no}. \nWe also can assume that $M_2=V_2\\left(\\widetilde{f}\\right)$ is a minimal ds of the graph $G\\left[N_G\\left[M_2\\right]\\right]$. Otherwise, for such a $v\\in M_2$ and each $u\\in N_G\\left(v\\right)$, there would exist a $w\\in N_G\\left[u\\right]\\cap\\left( M_2\\setminus\\lbrace v\\rbrace\\right)$. In this case, the algorithm would return \\emph{no} in Line~\\ref{alg_no}.\nIn the for-loop of Line~\\ref{alg_fil_for}, we update for all $v\\in V\\setminus N_G\\left[ M_2\\right]$ the value $\\widetilde{f} \\left( v\\right)$ to~$1$. With the while-loop, this implies $N_G\\left[M_2\\right] = V_0\\left(\\widetilde{f}\\right)\\cup V_2\\left(\\widetilde{f}\\right)$. Therefore, $V_2\\left(\\widetilde{f}\\right)$ is a minimal ds of $G\\left[V_0\\left(\\widetilde{f}\\right)\\cup V_2\\left(\\widetilde{f}\\right)\\right]$. \nSince we do not update the values of $\\widetilde{f}$ to two in this last for-loop, Condition~\\ref{con_private} from \\autoref{t_porperty_min_rdf} holds. By the while-loop and the for-loop starting in Line~\\ref{alg_fil_for}, it is trivial to see that Condition~\\ref{con_1_2} also holds for the final $\\widetilde{f}$.\nWe can now use \\autoref{t_porperty_min_rdf} to see that $\\widetilde{f}$ is a minimal rdf. \n\nSince we never decrease $\\widetilde{f}$ in this algorithm, starting with $\\widetilde f=f$ in Line~\\ref{alg_init}, we get $f\\leq \\widetilde{f}$. Therefore, $\\left(G,f\\right)$ is a \\emph{yes}-instance of \\textsc{ExtRD}.\n\n\nNow we assume that $\\left(G,f\\right)$ is a \\emph{yes}-instance, but the algorithm returns \\emph{no}. Therefore, there exists a minimal rdf $\\overline{f}$ with $f\\leq \\overline{f}$. Since $N_G\\left[V_2\\left(\\overline{f}\\right)\\right]\\cap V_1\\left(\\overline{f}\\right)=\\emptyset$, $\\widetilde{f}\\leq \\overline{f}$ holds for the function~$\\widetilde{f}$ in Line~\\ref{alg_for_no}. This implies $M_2=V_2\\left( \\widetilde{f}\\right)\\subseteq V_2\\left(\\overline{f}\\right)$. \nThe algorithm returns \\emph{no} if and only if there exists a $v\\in M_2$ with \n$$ N_G\\left(v\\right)\\subseteq N_G\\left[ M_2\\setminus \\lbrace v \\rbrace\\right]\\subseteq N_G\\left[V_2\\left(\\overline{f}\\right)\\setminus \\lbrace v\\rbrace\\right].$$\nApplying again Theorem~\\ref{t_porperty_min_rdf}, we see that $\\overline{f}$ cannot be a minimal rdf, contradicting our assumption.\n\\end{pf}\n\n\\noindent\nIn \\autoref{propos:runtime}, we prove that our algorithm needs polynomial time only.\n\n\\begin{proposition}\\label{propos:runtime}\nAlgorithm~\\ref{alg} runs in time cubic in the order of the input graph.\n\\end{proposition}\n\\begin{pf} Let $G=(V,E)$ be the input graph. \nDefine $n=\\vert V\\vert$. Up to Line~\\ref{alg_before_while}, the algorithm can run in linear time. As each vertex can only be once in $M$ and we look at the neighbors of each element in $M$, the while-loop runs in time $\\mathcal{O}\\left(n^2\\right)$. In the for-loop starting in Line~\\ref{alg_for_no}, we build for all $v\\in M_2$ the set $N_G\\left[M_2\\setminus \\lbrace v\\rbrace\\right]$. This needs $\\mathcal{O}\\left( n^3\\right)$ time. The other steps of this loop run in time $\\mathcal{O}\\left(n^2\\right)$.\nThe last for-loop requires linear time. Hence, the algorithm runs in time $\\mathcal{O}\\left(n^3\\right)$. \n\\end{pf}\n\n\\section{Enumerating Minimal RDF for General Graphs}\n\\label{sec:enum-minimal-rdf-simple}\n \nFor general graphs, our general combinatorial observations allow us to strengthen the (trivial) $\\mathcal{O}^*(3^n)$-algorithm for enumerating all minimal rdf for graphs of order~$n$\ndown to $\\mathcal{O}^*(2^n)$, as displayed in Algorithm~\\ref{alg:enum}.\nTo understand the correctness of this enumeration algorithm, the following lemma is crucial.\n\n\\begin{algorithm}\n\\caption{A simple enumeration algorithm for minimal rdf}\\label{alg:enum}\n\\begin{algorithmic}[1]\n\\Procedure{RD Enumeration}{$G$}\\newline\n \\textbf{Input:} A graph $G=\\left(V,E\\right)$.\\newline\n \\textbf{Output:} Enumeration of all minimal rdf $f:V\\to\\{0,1,2\\}$.\n\\For {all functions $f:V\\to\\{1,2\\}$}\n\\For {all $v\\in V$ with $f(v)=1$}\n\\If {$\\exists u\\in N_G(v): f(u)=2$}\n\\State $f(v)\\coloneqq 0$.\n\\EndIf\n\\EndFor\n\\State Build graph $G'$ induced by $f^{-1}(\\{0,2\\})=V_0(f)\\cup V_2(f)$.\n\\State $\\text{private-test}\\coloneqq 1$.\n\\For {all $v\\in V$ with $f(v)=2$}\n\\If {$P_{G',V_2(F)}(v)\\subseteq\\{v\\}$}\n\\State $\\text{private-test}\\coloneqq 0$.\n\\EndIf\n\\EndFor\n\\If{$\\text{private-test}=1$ and if $f^{-1}(2)=V_2(f)$ is a minimal ds of $G'$}\n\\State Output the current function $f:V\\to\\{0,1,2\\}$.\n\\EndIf\n\\EndFor\n\\EndProcedure\n\\end{algorithmic}\n\\end{algorithm}\n\n\\begin{lemma}\\label{lem:extend2}\nLet $G=(V,E)$ be a graph with $V_2\\subseteq V$ such that $P_{G,V_2}\\left( v \\right) \\nsubseteq \\lbrace v\\rbrace$ for each $v\\in V_2$ holds. Then there exists exactly one minimal rdf $f\\in \\lbrace 0,1,2 \\rbrace ^ V$ with $V_2=V_2\\left(f\\right)$. Algorithm~\\ref{alg} can calculate $f$.\n\\end{lemma}\n\\begin{pf}\nDefine \\\\[-4.5ex]\n$$f:V\\to \\lbrace 0, 1, 2\\rbrace, v\\mapsto \\begin{cases}\n2, & v \\in V_2\\\\\n1, & v \\notin N\\left[ V_2\\right]\\\\\n0, & \\text{otherwise}\n\\end{cases}$$\nHence, $N_G\\left[ V_2 \\right]=V_2\\cup V_0\\left(f\\right)$. With the assumption $P_{G,V_2}\\left( v \\right) \\nsubseteq \\lbrace v\\rbrace$, $V_2$ is a minimal ds of $G[V_2\\cup V_0\\left(f\\right)]$. Furthermore, $N_G\\left[V_2\\right]\\cap V_1\\left(f\\right)=\\emptyset$. As $V_2=V_2\\left(f\\right)$, all conditions of \\autoref{t_porperty_min_rdf} hold and $f$ is a minimal rdf.\n\nLet $\\widetilde{f}\\in\\lbrace 0,1,2\\rbrace^V$ be a minimal rdf with $V_2= V_2\\left(\\widetilde{f}\\right)$. If there exists some $v\\in V_0\\left( f \\right) \\cap V_1\\left(\\widetilde{f}\\right)$, this contradicts Condition~\\ref{con_1_2}, as $v\\in N_G\\left[V_2\\right] = N_G\\left[V_2\\left(\\widetilde{f}\\right)\\right]$. Therefore, $ V_0\\left( f\\right)\\subseteq V_0\\left( \\widetilde{f}\\right) $ holds. By the assumption that $\\widetilde{f}$ is a rdf, for each $v\\in V_0\\left( \\widetilde{f} \\right)$ there exists a $u\\in V_2\\left(\\widetilde{f}\\right)\\cap N\\left[v\\right] = V_2\\cap N\\left[v\\right]$. This implies $v\\in N_G\\left[V_2\\right]\\setminus V_2= V_0\\left( f\\right)$. Therefore, $ V_0\\left( f\\right) = V_0\\left( \\widetilde{f}\\right)$ holds. This implies $f=\\widetilde{f}$.\n\n\\vspace{5pt}\nDefine: \n$$\\widehat{f}:V\\to \\lbrace 0, 1, 2\\rbrace, v\\mapsto \\begin{cases}\n2, & v\\in V_2\\\\\n0, & v\\notin V_2\n\\end{cases}.$$\nIt is trivial to see that $\\widehat{f}\\leq f$. By \\autoref{theorem:correctness_alg}, Algorithm~\\ref{alg} returns \\emph{yes} for the input $\\widehat{f}$. Let $\\overline{f}$ be the the minimal rdf produced by Algorithm~\\ref{alg}, given~$\\widehat{f}$. We want to show that $V_2=V_2\\left( \\overline{f} \\right)$. We do this by looking at the steps of the algorithm.\nSince $V_1\\left( \\widehat{f} \\right) = \\emptyset$, the algorithm never gets into the If-clause in Line~\\ref{alg_if_no}. This is the only way to update a vertex to the value 2. Therefore, $V_2= V_2\\left(\\overline{f}\\right)$. \n\\end{pf}\n\n\\begin{proposition} Let $G=\\left(V,E\\right)$ be a graph. For minimal rdf $f,g \\in \\lbrace0,1,2\\rbrace ^ V$ with $V_2\\left(f\\right)=V_2\\left(g\\right)$, it holds $f=g$.\n\\end{proposition}\n\n\\begin{pf}\nBy \\autoref{t_private_neighborhood}, $V_2\\left(f\\right)$ fulfills the conditions of \\autoref{lem:extend2}. Therefore, there exists a unique minimal rdf $h\\in\\lbrace0,1,2\\rbrace ^ V$ with $V_2\\left( h \\right)=V_2\\left( f \\right) = V_2\\left( g \\right)$. Thus. $f=g=h$ holds.\n\\end{pf}\n\nHence, there is a bijection between the minimal rdf of a graph $G=(V,E)$ and subsets $V_2\\subseteq V$ that satisfy the condition of \\autoref{lem:extend2}.\n\n\\begin{proposition}\\label{prop:RomanEnum}\nAll minimal rdf of a graph of order~$n$ can be enumerated in time\n$\\mathcal{O}^*(2^n)$.\n\\end{proposition}\n\n\\begin{pf}\n Consider Algorithm~\\ref{alg:enum}. The running time claim is obvious. The correctness of the algorithm is clear due to \\autoref{t_porperty_min_rdf} and \\autoref{lem:extend2}. \n\\end{pf}\n\n\nThe presented algorithm clearly needs polynomial space only, but it is less clear if it has polynomial delay.\nBelow, we will present a branching algorithm that has both of these desirable properties, and moreover, its running time is below $2^n$. How good or bad such an enumeration is, clearly also depends on examples that provide a lower bound on the number of objects that are enumerated. The next lemma explains why the upper bounds for enumerating minimal rdf must be bigger than those for enumerating minimal dominating sets.\n\n\\begin{lemma}\nA disjoint collection of $c$ cycles on five vertices yields a graph of order $n=5c$ that has $(16)^c$ many minimal rdf. \n\\end{lemma}\n\n\\begin{pf}\nLet $C_5$ be a cycle of length 5 with $V\\left(C_5\\right)=\\lbrace v_1,\\ldots,v_5 \\rbrace$ and $E\\left( C_5 \\right) = \\lbrace\\lbrace v_i,v_{i+1}\\rbrace\\mid i\\in [4] \\rbrace \\cup \\lbrace \\lbrace v_1,v_5 \\rbrace \\rbrace$. For a $f\\in\\lbrace0,1,2\\rbrace^{V\\left( C_5\\right)}$ there are at least the following sixteen possibilities for $\\left( f\\left( v_1\\right),\\ldots,f\\left( v_5\\right)\\right)$:\n\\begin{itemize}\n \\item zero occurrences of 2: $(1,1,1,1,1)$;\n \\item one occurrence of 2: $(2,0,1,1,0)$ and four more cyclic shifts;\n \\item two adjacent occurrences of 2: $(2,2,0,1,0)$ and four more cyclic shifts;\n \\item two non-adjacent occurrences of 2: $(2,0,2,0,0)$ and four more cyclic shifts.\n\\end{itemize}\n\nTherefore, there are at least 16 minimal rdf on $C_5$. To prove that these are all the minimal rdf, we use Lemma~\\ref{lem:V2-bound}, which implies $\\vert V_2\\left(f\\right)\\vert\\leq \\frac{\\vert V\\left(C_5\\right)\\vert}{2} <3$. Hence, the number of minimal rdf on $C_5$ is at most $\\binom{5}{0}+\\binom{5}{1}+\\binom{5}{2}=16$. \n\\end{pf}\n\n\n\\begin{corollary}\nThere are graphs of order $n$ that have at least ${\\sqrt[5]{16}\\,}^n\\in\\Omega(1.7441^n)$ many minimal rdf.\n\\end{corollary}\n\nWe checked with the help of a computer program that there are no other connected graphs of order at most eight that yield (by taking disjoint unions) a bigger lower bound.\n\n\\section{A Refined Enumeration Algorithm}\n \\label{sec:enum-minimal-rdf-refined}\n\nIn this section, we are going to prove the following result, which can be considered as the second main result of this paper.\n\\begin{theorem}\\label{thm:minimal-rdf-enumeration}\nThere is a polynomial-space algorithm that enumerates all minimal rdf of a given graph of order $n$ with polynomial delay and in time $\\mathcal{O}^*(1.9332^n)$.\n\\end{theorem}\n\nNotice that this is in stark contrast to what is known about the enumeration of minimal dominating sets, or, equivalently, of minimal hitting sets in hypergraphs. Here, it is a long-standing open problem if \nminimal hitting sets in hypergraphs can be enumerated with polynomial delay.\n\nThe remainder of this section is dedicated to describing the proof of this theorem.\n\n\\subsection{A bird's eye view on the algorithm}\n\nAs all along the search tree, from inner nodes we branch into the two cases if a certain vertex is assigned $2$ or not, it is clear that (with some care concerning the final processing in leaf nodes) no minimal rdf is output twice. Hence, there is no need for the branching algorithm to store intermediate results to test (in a final step) if any solution was generated twice. Therefore, our algorithm needs only polynomial space, as detailed in \\autoref{prop:poly-space} and \\autoref{cor:poly-space}.\n\nBecause we have a polynomial-time procedure that can test if a certain given pre-solution can be extended to a minimal rdf, we can build (a slightly modified version of) this test into an enumeration procedure, hence avoiding unnecessary branchings. \nTherefore, whenever we start with our binary branching, we know that at least one of the search tree branches will return at least one new minimal rdf. Hence, we will not move to more than $N$ nodes in the search tree before outputting a new minimal rdf, where $N$ is upper-bounded by twice the order of the input graph. This is the basic explanation for the claimed polynomial delay, as detailed in \\autoref{prop:poly-delay}.\n\nLet $G=(V,E)$ be a graph.\nLet us call a(ny partial) function \n\n\\vspace{-15pt}\n\\begin{equation*}\n\\begin{split}\n f: V \\longrightarrow \\{0,1,2,\\overline{1}, \\overline{2}\\}\n\\end{split}\n\\end{equation*}\n a \\emph{generalized Roman domination function}, or grdf for short. \nExtending previously introduced notation, let $\\overline{V_1}(f) = \\{x\\in V\\mid f(x) = \\overline{1}\\}$, and $\\overline{V_2}(f) = \\{x\\in V\\mid f(x) = \\overline{2}\\}$. A vertex is said to be \\emph{active} if it has not been assigned a value (yet) under~$f$; these vertices are collected in the set $A(f)$. Hence, for any grdf $f$, we have the partition $V=A(f)\\cup V_0(f)\\cup V_1(f)\\cup V_2(f)\\cup \\overline{V_1}(f)\\cup \\overline{V_2}(f)$. \n\nAfter performing a branching step, followed by an exhaustive application of the reduction rules, any grdf~$f$ considered in our algorithm always satisfies the following \\textbf{(grdf) invariants}:\n\\begin{enumerate}\n \\item $\\forall x\\in \\overline{V_1}(f)\\cup V_0(f)\\,\\exists y\\in N_G(x):y\\in V_2(f)$,\n \\item $\\forall x\\in V_2(f):N_G(x)\\subseteq \\overline{V_1}(f) \\cup V_0(f) \\cup V_2(f)$, \n \\item $\\forall x\\in V_1(f):N_G(x)\\subseteq \\overline{V_2}(f)\\cup V_0(f)\\cup V_1(f)$,\n \\item if $\\overline{V_2}(f)\\neq\\emptyset$, then $A(f)\\cup \\overline{V_1}(f)\\neq \\emptyset$.\\footnote{This condition assumes that our graphs have non-empty vertex sets.}\n\\end{enumerate}\n\nFor the extension test, we will therefore consider the function $\\hat f:V\\to\\{0,1,2\\}$ that is derived from a grdf~$f$ as follows: \n$$\\hat f(v)=\\begin{cases}0, & \\text{if }v\\in A(f)\\cup V_0(f)\\cup \\overline{V_1}(f)\\cup \\overline{V_2}(f)\\\\\n1, & \\text{if }v\\in V_1(f)\\\\\n2, & \\text{if }v\\in V_2(f)\n\\end{cases}$$\n\n\nThe enumeration algorithm uses a combination of reduction and branching rules, starting with the nowhere defined function $f_\\bot$, so that $A(f_\\bot)=V$. The schematics of the algorithm is shown in Algorithm~\\ref{alg:refined-enum}. \nTo understand the algorithm, call an rdf $g$ as \\emph{consistent} with a grdf $f$ if $g(v)=2$ implies $v\\in A(f)\\cup V_2(f)\\cup \\overline{V_1}(f)$ and $g(v)=1$ implies $v\\in A(f)\\cup V_1(f)\\cup \\overline{V_2}(f)$ and $g(v)=0$ implies $v\\in A(f)\\cup V_0(f)\\cup \\overline{V_1}(f)\\cup \\overline{V_2}(f)$.\nBelow, we start with presenting some reduction rules, which also serve as (automatically applied) actions at each branching step, whenever applicable. The branching itself always considers a most attractive vertex $v$ and either gets assigned~2 or not. \nThe running time analysis will be performed with a measure-and-conquer approach. Our simple measure is defined by $\\mu(G,f)=|A(f)|+\\omega_1 |\\overline{V_1}(f)| + \\omega_2 |\\overline{V_2}(f)|\\leq |V| $\nfor some constants $\\omega_1$ and $\\omega_2$ that have to be specified later.\n\nThe measure never increases when applying a reduction rule.\n\n\n\\begin{algorithm}\n\\caption{A refined enumeration algorithm for minimal rdf}\\label{alg:refined-enum}\n\\begin{algorithmic}[1]\n\\Procedure{Refined RD Enumeration}{$G,f$}\\newline\n \\textbf{Input:} A graph $G=\\left(V,E\\right)$, a grdf $f:V\\to\\{0,1,2,\\overline{1},\\overline{2}\\}$.\\newline\n \\emph{Assumption:} There exists at least one minimal rdf consistent with $f$.\\newline\n \\textbf{Output:} Enumeration of all minimal rdf consistent with $f$.\n\\If {$f$ is everywhere defined and $f(V)\\subseteq \\{0,1,2\\}$}\n\\State Output $f$ and return.\n\\EndIf\n\\State \\{\\,We know that $A(f)\\cup \\overline{V_1}(f)\\neq\\emptyset$.\\,\\}\n\\State Pick a vertex $v\\in A(f)\\cup \\overline{V_1}(f)$ of highest priority for branching.\n\\State $f_2\\coloneqq f $; $f_2(v)\\coloneqq 2$.\n\\State Exhaustively apply reduction rules to $f_2$. \\{\\,Invariants are valid for $f_2$.\\,\\}\n\\If{$\\textsc{GenExtRD Solver}\\left(G,\\widehat{f_2},\\overline{V_2}(f_2)\\right)$}\n\\State $\\textsc{Refined RD Enumeration}\\left(G,{f_2}\\right)$.\n\\EndIf\n\\State $f_{\\overline{2}}\\coloneqq f $; \\textbf{if} $v\\in A(f)$ \\textbf{then} $f_{\\overline{2}}(v)\\coloneqq {\\overline{2}}$ \\textbf{else} $f_{\\overline{2}}(v)\\coloneqq 0$.\n\\State Exhaustively apply reduction rules to $f_{\\overline{2}}$. \\{\\,Invariants are valid for $f_{\\overline{2}}$.\\,\\}\n\\If{$\\textsc{GenExtRD Solver}\\left(G,\\widehat{f_{\\overline{2}}},\\overline{V_2}(f_{\\overline{2}})\\right)$}\n\\State $\\textsc{Refined RD Enumeration}\\left(G,{f_{\\overline{2}}}\\right)$.\n\\EndIf\n\\EndProcedure\n\\end{algorithmic}\n\\end{algorithm}\n\n\\noindent\nWe are now presenting details of the algorithm and its analysis.\n\n\\subsection{How to achieve polynomial delay and polynomial space}\nIn this section, we need a slight modification of the problem \\textsc{ExtRD} in order to cope with pre-solutions. In this version, we add to an instance, usually specified by $G=\\left( V, E\\right)$ and $f:V\\to \\lbrace 0, 1, 2\\rbrace$, a set $\\overline{V_2}\\subseteq V $ with $V_2\\left(f\\right)\\cap \\overline{V_2}=\\emptyset$. The question is if there exists a minimal RDF $\\widetilde{f}$ with $f \\leq \\widetilde{f}$ and $V_2\\left(\\widetilde{f}\\right)\\cap \\overline{V_2}=\\emptyset$. We call this problem a \\emph{generalized} rdf extension problem, or \n\\textsc{GenExtRD} for short.\nIn order to solve this problem, we modify Algorithm \\ref{alg} to cope with \\textsc{GenExtRD} by adding an if-clause after Line~\\ref{alg_if_no} that asks if $u\\in\\overline{V_2}$. If this is true, then the algorithm returns \\emph{no}, because it is prohibited that $\\tilde{f}(u)$ is set to~2, while this is necessary for minimal rdf, as there is a vertex $v$ in the neighborhood of $u$ such that $\\tilde{f}(v)$ has been set to~1. We call this algorithm \\textsc{GenExtRD Solver}.\n\n\\begin{lemma}\\label{lem:GenExtRD}\nLet $G=\\left(V,E\\right)$ be a graph, $f : V \\to \\lbrace0,1,2\\rbrace$ be a function and $\\overline{V_2} \\subseteq V$ be a set with $V_2\\left({f}\\right)\\cap \\overline{V_2}=\\emptyset$. \\textsc{GenExtRD Solver} gives the correct answer when given the \\textsc{GenExtRD} instance $(G,f,\\overline{V_2})$.\n\\end{lemma}\n\n\n\\begin{pf}\nIn Algorithm~\\ref{alg}, the only statement where we give a vertex the value $2$ is in the if-clause of Line~\\ref{alg_if_no}. The modified version would first check if the vertex is in $\\overline{V_2}$. If this is true, there will be no minimal RDF solving this problem. Namely, if we give the vertex the value~$2$, this would contradict $V_2 \\left( \\widetilde{f} \\right) \\cap \\overline{V_2}=\\emptyset$. If the value stays $1$, this would contradict Condition~\\ref{con_1_2}. By \\autoref{theorem:correctness_alg}, $\\widetilde{f}$ will be a minimal rdf with $V_2\\left(\\widetilde{f}\\right) \\cap \\overline{V_2}=\\emptyset$ if the algorithm returns \\emph{yes}.\n\nAssume there exists a minimal RDF $\\overline{f}$ with $V_2\\left(\\overline{f}\\right) \\cap \\overline{V_2}=\\emptyset$ but the algorithm returns \\emph{no}. First we assume that \\emph{no} is returned by the new if-clause. This implies that a vertex $u\\in V_1\\left( f \\right)$ is in the neighborhood of a vertex $v\\in V$ that has to have the value~2 in any minimal rdf that is bigger than $f$ (because \\autoref{theorem:correctness_alg}). But this would lead to a similar contradiction as above.\n\nTherefore, the answer \\emph{no} has to be returned in Line \\ref{alg_no}. That would contradict Condition~\\ref{con_private} or Condition~\\ref{con_min_dom}. Thus the algorithm would correctly return \\emph{yes}.\n\\end{pf}\n\nLet $f$ be a generalized rdf at any moment of the branching algorithm. The next goal is to show that \\textsc{GenExtRD Solver} could tell us in polynomial time if there exists a minimal rdf that could be enumerated by the branching algorithm from this point on. \n\n\\begin{proposition}\nLet $G=\\left(V,E\\right)$ be a graph, $f : V \\to \\lbrace0,1,2,\\overline{1},\\overline{2}\\rbrace$ be a partial function. Then, \\textsc{GenExtRD Solver} correctly answers if there exists some minimal rdf $g: V \\to \\lbrace0,1,2\\rbrace$ that is consistent with $f$ when \\textsc{GenExtRD Solver} is given the instance $(G,\\hat f,\\overline{V_2}(f))$.\n\\end{proposition}\n\nThe following proof makes use of the grdf invariants presented above, which are only formally proved to hold in the next subsection, in \\autoref{prop:invariants}.\n\n\\begin{pf} We have to show two assertions: (1) If \\textsc{GenExtRD Solver} answers \\emph{yes} on the instance $(G,\\hat f,\\overline{V_2}(f))$, then there exists a minimal rdf $g: V \\to \\lbrace0,1,2\\rbrace$ that is consistent with $f$. (2) If there exists a minimal rdf $g: V \\to \\lbrace0,1,2\\rbrace$ that is consistent with $f$, then \\textsc{GenExtRD Solver} answers \\emph{yes} on the instance $(G,\\hat f,\\overline{V_2}(f))$. \n\n\\smallskip\\noindent\n\\underline{ad (1)}: Assume \\textsc{GenExtRD Solver} found a minimal rdf $g$ such that $\\hat f\\leq g$ and $V_2(g)\\cap \\overline{V_2}(f)=\\emptyset$. Let $v\\notin A(f)$. First assume that $g(v)=2$. Clearly, vertices in $V_2(f)=V_2(\\hat f)$ do not get changed, as they cannot be made bigger. Hence, assume $v\\notin V_2(f)$ exists with $g(v)=2$. As \\textsc{GenExtRD Solver} will only explicitly set the value~2 for vertices originally set to~1 (by their $f$-assignment) that are in the neighborhood of vertices already set to value~2 and that do not belong to $\\overline{V_2}(f)$, we have to reason about a possible $v\\in V_1(f)=V_1(\\hat f)$. \nBy the third grdf invariant, the neighborhood of $v$ contains no vertex from $V_2(f)=V_2(\\hat f)$, so that the case of some $v\\notin V_2(f)$ with $g(v)=2$ can be excluded.\n\nSecondly, assume that $g(v)=1$. The case $v\\in V_1(f)$ is not critical, and $v\\in V_2(f)$ is not possible, as reasoned above. Notice that $g(v)=1$ was set in the last lines of the algorithm. In particular, $N_G(v)\\cap V_2(g)=\\emptyset$. As $V_2(f)\\subseteq V_2(g)$, also $N_G(v)\\cap V_2(f)=\\emptyset$. By the first grdf invariant, \n$v\\notin \\overline{V_1}(f)\\cup V_0(f)$. Hence, only $v\\in \\overline{V_2}(f)$ remains as a possibility.\n\nThirdly, assume that $g(v)=0$. As $f(v)\\in\\{1,2\\}$ is clearly impossible, $v\\in V_0(f)\\cup \\overline{V_1}(f)\\cup \\overline{V_2}(f)$ must follow.\nHence, $g$ is consistent with $f$.\n\n\\smallskip\\noindent\n\\underline{ad (2)}: Assume that there exists a minimal rdf $g: V \\to \\lbrace0,1,2\\rbrace$ that is consistent with $f$. We have to prove that $\\hat f\\leq g$ and that $V_2(g)\\cap \\overline{V_2}(f)=\\emptyset$, because then \\textsc{GenExtRD Solver} will correctly answer \\emph{yes} by \\autoref{lem:GenExtRD}.\nFor $g(v)=2$, then consistency implies $f(v)\\neq \\overline{2}$, and trivially $\\hat f(v)\\leq g(v)$. \nFor $g(v)=1$, $v\\in A(f)\\cup V_1(f)\\cup \\overline{V_2}(f)$, and hence $\\hat f(v)\\in\\{0,1\\}$, so that $\\hat f(v)\\leq g(v)$. \nIf $g(v)=0$, then $v\\in A(f)\\cup V_0(f)\\cup \\overline{V_1}(f)\\cup \\overline{V_2}(f)=V_0(\\hat f)$, so that again $\\hat f(v)\\leq g(v)$. \n\\end{pf}\n\n\nAn important consequence of the previous proposition is stated next.\nNotice that our algorithm behaves quite differently from what is known about algorithms the enumerate minimal ds.\n\n\\begin{proposition}\\label{prop:poly-delay}\nProcedure \\textsc{Refined RD Enumeration}, on input $G=(V,E)$, outputs functions $f:V\\to\\{0,1,2\\}$ with polynomial delay.\n\\end{proposition}\n\n\\begin{pf} Although the reduction rules are only stated in the next subsection, it is not hard to see by quickly browsing through them that they can be implemented to run in polynomial time. Moreover, \\textsc{GenExtRD Solver} runs in polynomial time.\nHence, all work done in an inner node of the search tree needs polynomial time only.\nBy the properties of \\textsc{GenExtRD Solver}, the search tree will never continue branching if no outputs are to be expected that are consistent with the current grdf (that is associated to that inner node). Hence, a run of the procedure \\textsc{Refined RD Enumeration} dives straight through setting more and more values of a grdf, until it is everywhere defined with values from $\\{0,1,2\\}$, and then it returns from the recursion and dives down the next promising branch. Clearly, the length of any search tree branch is bounded by $|V|$, so that at most $2|V|$ many inner nodes are visited between any two outputs. This also holds at the very beginning (i.e., only polynomial time will elapse until the first function is output) and at the very end (i.e., only polynomial time will be spent after outputting the last function). \nThis proves the claimed polynomial delay.\n\\end{pf}\n\n\\begin{proposition}\nProcedure \\textsc{Refined RD Enumeration} correctly enumerates all minimal rdf that are consistent with the input grdf, assuming that at least one consistent rdf exists.\n\\end{proposition}\n\n\\begin{pf}\nAs there exists a consistent rdf, outputting the input function is correct if the input function is already an rdf, which is checked, as we test if the given grdf is everywhere defined at has only images in $\\{0,1,2\\}$. Also, before \\textsc{Refined RD Enumeration} is called recursively, we explicitly check if at least one consistent rdf exists.\n\nIf the input grdf~$f$ is not everywhere defined or if $\\overline{V_2}(f)\\cup \\overline{V_1}(f)\\neq\\emptyset$, then $A(f)\\cup\\overline{V_1}(f)\\neq\\emptyset$ by the fourth grdf invariant. Hence, whenever \\textsc{Refined RD Enumeration} is called recursively, $A(f)\\cup\\overline{V_1}(f)\\neq\\emptyset$ holds, as these calls are immediately after applying all reduction rules exhaustively.\n\nHence, by induction and based on the previous propositions, \\textsc{Refined RD Enumeration} correctly enumerates all minimal rdf that are consistent with the input grdf.\n\\end{pf}\n\n\\begin{corollary}\\label{cor:correct-enumeration}\nProcedure \\textsc{Refined RD Enumeration} correctly enumerates all minimal rdf of a given graph $G=(V,E)$ when provided with the nowhere defined grdf $f_\\bot$.\n\\end{corollary}\n\n\\begin{pf}\nDue to the previous proposition, it is sufficient to notice that all minimal rdf are consistent with $f_\\bot$ and that the function that is constant~1 is a minimal rdf consistent with $f_\\bot$.\n\\end{pf}\n\n\\begin{proposition}\\label{prop:poly-space}\nProcedure \\textsc{Refined RD Enumeration} never enumerates any minimal rdf consistent with the given grdf on the input graph $G=(V,E)$ twice.\n\\end{proposition}\n\n\\begin{pf}\nNotice that the enumeration algorithm always branches by deciding for a vertex~$v$ from $A(f)\\cup \\overline{V_1}(f)$, where $f$ is the current grdf, if $f(v)$ is updated to~$2$ or not, which means that either $v\\in A(f)$ is set to $\\overline{2}$, or $v\\in \\overline{V_1}$ is set to~0. Then, reduction rules may apply, but they never change the decision if, in a certain branch of the search tree, $f(v)=2$ is either true or false.\nMoreover, they never set any vertex to~$2$. \nAs any minimal rdf that is ever output in a certain branch will be consistent with the grdf~$f$ associated to an inner node of the search tree, Procedure \\textsc{Refined RD Enumeration} never enumerates any minimal rdf twice.\n\\end{pf}\n\nAn important consequence of the last claim is that there is no need to store all output \nfunctions in order to finally parse them to see into enumerating any of them only once.\n\n\\begin{corollary}\\label{cor:poly-space}\nAlgorithm \\textsc{Refined RD Enumeration} lists all minimal rdf consistent with the given grdf on the input graph $G=(V,E)$ without repetitions and in polynomial space.\n\\end{corollary}\n\n\\subsection{Details on reductions and branchings}\n\nFor the presentation of the following rules, we assume that $G=(V,E)$ and a grdf $f$ is given. We also assume that the rules are executed exhaustively in the given order.\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule LPN (Last Potential Private Neighbor).} If $v\\in V_2(f)$ satisfies $|N_G(v)\\cap (\\overline{V_2}(f)\\cup A(f))|=1$, then set $f(x) = 0$ for $\\{x\\}=N_G(v)\\cap (\\overline{V_2}(f)\\cup A(f))$.\n\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule $V_0$.} Let $v \\in V_0(f)$. Assume there exists a unique $u\\in V_2(f)\\cap N_G(v)$. \nMoreover, assume that for all $x\\in N_G(u)\\cap (V_0(f)\\cup \\overline{V_1}(f)\\cup \\overline{V_2}(f))$, $|N_G(x)\\cap V_2(f)|\\geq 2$ if $x\\neq v$. Then, for any $w \\in N_G(v)\\cap A(f)$, set $f(w) = \\overline{2}$ and for any $w \\in N_G(v)\\cap \\overline{V_1}(f)$, set $f(w) =0$.\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule $V_1$.} Let $v \\in V_1(f)$. For any $w \\in N_G(v)\\cap A(f)$, set $f(w) = \\overline{2}$. For any $w \\in N_G(v)\\cap \\overline{V_1}(f)$, set $f(w) =0$.\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule $V_2$.} Let $v \\in V_2(f)$. For any $w \\in N_G(v)\\cap A(f)$, set $f(w) = \\overline{1}$. For any $w \\in N_G(v)\\cap \\overline{V_2}(f)$, set $f(w) =0$.\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule NPD (No Potential Domination).} If $v\\in \\overline{V_2}(f)$ satisfies $N_G(v)\\subseteq \\overline{V_2}(f)\\cup V_0(f)\\cup V_1(f)$, then set $f(v) = 1$ (this also applies to isolated vertices in $\\overline{V_2}(f)$).\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule NPN (No Private Neighbor).} If $v\\in A(f)$ satisfies $N_G(v)\\subseteq V_0 \\cup\\overline{V_1}(f)$, then set $f(v) = \\overline{2}$ (this also applies to isolated vertices in $A(f)$).\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule Isolate.} If $A(f)=\\emptyset$ and if $v\\in \\overline{V_1}(f)$ satisfies $N_G(v)\\cap\\overline{V_2}(f)= \\emptyset$, then set $f(v) = 0$.\n\n\\vspace{5pt}\n\\noindent\n{\\bf Reduction Rule Edges.} If $u,v\\in \\overline{V_2}(f)\\cup V_0(f)\\cup V_1(f)$ and $e=uv\\in E$, then remove the edge~$e$ from $G$.\n\n\\vspace{5pt}\n\\noindent\nIn the following, we first take care of the claimed grdf invariants. \n\n\\begin{proposition}\\label{prop:invariants}\nAfter exhaustively executing the proposed reduction rules, as indicated in Algorithm~\\ref{alg:refined-enum}, the claimed grdf invariants are maintained.\n\\end{proposition}\n\n\\begin{pf}We argue for the correctness of the grdf invariants by induction one by one. Notice that (trivially) all invariants hold if we start the algorithm with the nowhere defined grdf.\n\\begin{enumerate}\n \\item $\\forall x\\in \\overline{V_1}(f)\\cup V_0(f)\\,\\exists y\\in N_G(x):y\\in V_2(f)$.\n \n We need to show that $N_G(x) \\cap V_2(f) \\neq \\emptyset$ holds for each $x\\in V_0(f) \\cup \\overline{V_1}(f)$. For the inductive step, we only have to look at the reduction rules, since the branching rules only change the value to $0$ if the vertex was already in $\\overline{V_1}(f)$. For each reduction rule where we set a value of a vertex to~$0$ or to~$\\overline{1}$, there exists a vertex in the neighborhood with value~$2$, which is seen as follows.\n\n\\begin{tabular}{rl}\n LPN:& We explicitly consider $x\\in N_G(V_2(f))$ only to be set by $f(x)=0$.\\\\\n $V_0$\\,\\&\\,$V_1$:& We only set $w$ to $0$ if it has been in $\\overline{V_1}$. By induction hypothesis, \\\\\n &$w$ has a neighbor in $V_2(f)$.\\\\\n $V_2$:& We explicitly consider $w\\in N_G(V_2(f))$ only to be set to~$0$ or to~$\\overline{1}$.\\\\\n Isolate:& Only vertices from $\\overline{V_1}(f)$ are set to~0; apply induction hypothesis. \n\\end{tabular}\n \n \\item $\\forall x\\in V_2(f):N_G(x)\\subseteq \\overline{V_1}(f)\\cup V_0(f) \\cup V_2(f)$.\n \n This property can only be invalidated if new vertices get the value~2 or if vertices from $\\overline{V_1}(f)\\cup V_0(f) \\cup V_2(f)$ are changed to a value other than this or if edges are deleted (as vertices are never deleted). The only way in which a vertex gets~$v$ the value~2 is by branching. Immediately afterwards, the reduction rules are executed: LPN and $V_2$ will install the invariant for the neighborhood of~$v$. No reduction rule ever changes the value of a vertex from $V_0(f) \\cup V_2(f)$, while vertices from $\\overline{V_1}(f)$ might be set to~$0$ or~$2 $. The Reduction Rule Edges deletes no edges incident to vertices from $V_2(f)$. \n \\item $\\forall x\\in V_1(f):N_G(x)\\subseteq \\overline{V_2}(f)\\cup V_0(f)\\cup V_1(f)$.\n \n The invariant is equivalent to the following three conditions: (a) $N(V_1(f))\\cap A(f)=\\emptyset$, (b) $N(V_1(f))\\cap \\overline{V_1}(f)=\\emptyset$ and (c) $N(V_1(f))\\cap V_2(f) =\\emptyset$. Conditions (a) and (b) are taken care of by Reduction Rule $V_1$.\n Condition (c) immediately follows by the already proven second invariant.\n \\item If $\\overline{V_2}(f)\\neq\\emptyset$, then $A(f)\\cup \\overline{V_1}(f)\\neq \\emptyset$.\n \n Consider some $x\\in \\overline{V_2}(f)$. By the second invariant, $N_G(x)\\cap V_2(f)=\\emptyset$. By the Reduction Rule Edges, $N_G(x)\\cap \\left(\\overline{V_2}(f)\\cup V_0(f)\\cup V_1(f)\\right)=\\emptyset$. As the Reduction Rule NPD did not apply, the only possible neighbors of $x$ are in $A(f)\\cup \\overline{V_1}(f)$.\\qed\n\\end{enumerate}\n\\renewcommand{\\qed}{}\n\\end{pf}\n\nWe have now to show the \\emph{soundness} of the proposed reduction rules. In the context of enumerating minimal rdf, this means the following: if $f,f'$ are grdf of $G=(V,E)$ before or after applying any of the reduction rules, then $g$ is a minimal rdf that is consistent with $f$ if and only if it is consistent with $f'$.\n\n\\begin{proposition}\\label{prop:rdf-reductionrules-soundness}\nAll proposed reduction rules are sound.\n\\end{proposition}\n\n\\begin{pf}\nFor the soundness of the reduction rules, we also need the invariants proven to be correct in \\autoref{prop:invariants}.\nWe now prove the soundness of each reduction rule, one at a time.\n\nIf possible, we apply Reduction Rule LPN first. Consider $v\\in V_2(f)$ with $\\{x\\}=N_G(v)\\cap (\\overline{V_2}(f)\\cup A(f))$. Before the branching step, due to the second invariant, neighbors of $V_2(f)$-vertices are either in $V_0(f)$, $V_2(f)$ or in $\\overline{V_1}(f)$. As no reduction rule adds a vertex to $V_2(f)$, $v$ must have been put into $V_2(f)$ by the last branching step.\nBy the first invariant, we know that all $y\\in N_G(v)\\cap\\left( \\overline{V_1}(f)\\cup V_0(f)\\right)$ are dominated by vertices different from~$v$. As $v\\in V_2(f)$, it still needs a private neighbor to dominate. As $N_G(v)\\cap (\\overline{V_1}(f)\\cup A(f))$ contains one element~$x$ only, setting $f(x)=0$ is enforced for any minimal rdf (see \\autoref{t_private_neighborhood}).\n\nNext, we prove Reduction Rule $V_0$. We consider $v\\in V_0(f)$ and $u\\in V$ with $\\{u\\}=V_2(f)\\cap N_G(v)$. We can use the rule, since $u$ needs a private neighbor which can only be $v$, by the assumption that every other neighbor of~$u$ is dominated at least twice. To maintain the property that $v$ is a private neighbor of~$u$, each $A(f)$-neighbor of~$v$ is set to~$\\overline{2}$ and each $\\overline{V_1}(f)$-neighbor of $v$ is set to~$0$. This annotates the fact that any minimal rdf~$g$ compatible with~$f$ will satisfy $(g(x)=2\\implies x=u)$ for each $x\\in N_G(v)$.\n\nThe soundness of Reduction Rule $V_1$ and Reduction Rule $V_2$ mainly follows from \\autoref{t_1_2_neigborhood}. \n\nComing to the Reduction Rule NPD, notice that setting $f(v)=0$ would necessitate $f(u)=2$ for some neighbor $u$ of $v$, which is impossible.\n\nFor the Reduction Rule NPN, we use the fact that $N_G(v) \\cap V_2(f) \\neq \\emptyset$ holds for each $v\\in V_0(f) \\cup \\overline{V_1}(f)$, which is the first invariant.\\footnote{More precisely, we also have to check that the possibly newly introduced vertices in $V_0(f)$ or $\\overline{V_1}(f)$ by the branching or by the reduction rules up to this point do maintain the invariant, but this is nothing else then re-checking the induction step of the correctness proof of this invariant, see the proof of \\autoref{prop:invariants}.} This implies that there is no element left for $v$ to dominate (therefore it has no private neighbor except itself). Thus, if $v$ has the value $2$, then it would contradict with \\autoref{t_private_neighborhood}.\n\nFor the soundness of Reduction Rule Isolate, we note that, since $A(f)$ is empty, $v\\in \\overline{V_1}(f)$ can only have neighbors in $V_1(f)\\cup V_2(f)\\cup \\overline{V_1}(f)$, as $\\overline{V_2}(f)$-neighbors are prohibited. As Reduction Rule $V_1$ was (if possible) executed before, $N_G(v)\\cap V_1(f)= \\emptyset$ holds. Therefore, $v\\in \\overline{V_1}(f)$ would not have a private neighbor if $f(v)=2$, cf. the first invariant.\\footnote{Again, one has to partially follow the induction step of the proof of \\autoref{prop:invariants}.}\n\nFinally, the soundness of Reduction Rule Edges follows trivially from the fact that an element of $\\overline{V_2}(f) \\cup V_0(f) \\cup V_1(f)$ cannot dominate any vertex in $\\overline{V_2}(f) \\cup V_0(f) \\cup V_1(f)$. Hence, a minimal rdf $g$ is consistent with $f$ if and only it is consistent with $f'$, obtained by applying the Reduction Rule Edges to~$f$.\n\\end{pf}\n\n\nIn order to fully understand Algorithm~\\ref{alg:refined-enum}, we need to describe priorities for branching.\nWe describe these priorities in the following in decreasing order for a vertex $v\\in A(f)\\cup \\overline{V_1}(f)$.\n\\begin{enumerate}\n \\item $v\\in A(f)$ and $|N_{G}(v)\\cap (A(f)\\cup \\overline{V_2}(f))|\\geq 2$;\n \\item any $v\\in A(f)$;\n \\item any $v\\in \\overline{V_1}(f)$, preferably if $|N_{G}(v)\\cap \\overline{V_2}(f)|\\neq 2$.\n\\end{enumerate}\n\nThese priorities also split the run of our algorithm into phases, as whenever the algorithm was once forced to pick a vertex according to some lower priority, there will be never again the chance to pick a vertex of higher priority thereafter.\nIt is useful to collect some \\textbf{phase properties} that instances must satisfy after leaving Phase~$i$, determined by applying the $i^\\text{th}$ branching priority.\n\n\\begin{itemize}\n\\item Before entering any phase, there are no edges between vertices $u,v$ if $u,v\\in V_0(f)\\cup V_1(f)\\cup \\overline{V_2}(f)$ or if $u\\in V_2(f)$ and $v\\in \\overline{V_2}(f)\\cup A(f)$ or if $u\\in V_1(f)$ and $v\\in \\overline{V_1}(f)\\cup A(f)$, as we can assume that the reduction rules have been exhaustively applied.\n \\item After leaving the first phase, any active vertex with an active neighbor is either pendant or has only further neighbors from $\\overline{V_1}(f)\\cup V_0(f)$.\n \n \\item After leaving the second phase, $A(f)=\\emptyset$ and $N_G(\\overline{V_2}(f))\\subseteq \\overline{V_1}(f)$. Moreover, any vertex $x\\in \\overline{V_2}(f)$ has neighbors in $\\overline{V_1}(f)$.\n \\item After leaving the third phase, $A(f)=\\overline{V_2}(f)=\\overline{V_1}(f)=\\emptyset$, so that $f$ is a Roman dominating function. \n\\end{itemize}\n\n\\begin{proposition}\nThe phase properties hold.\n\\end{proposition}\n\n\\begin{proof} We are considering the items on the list separately.\n\\begin{itemize}\\item Reduction Rule Edges shows the first claim. Reduction Rules $V_2$ and $V_1$ show the other two claims.\n\\item \nBy the branching condition, we know that after leaving the first phase, $|N_{G}(v)\\cap (A(f)\\cup \\overline{V_2}(f))|< 2$ for any active vertex~$v$. Since $v$ has a neighbor in $A(f)$ (say $u$) this implies that there cannot be any other neighbor in $A(f)\\cup \\overline{V_2}(f)$. Moreover, by the Reduction Rule $V_1$, $N_G(v)\\cap V_1(f)=\\emptyset$, and by the Reduction Rule $V_2$, $N_G(v)\\cap V_2(f)=\\emptyset$. Hence, $N_G(v) \\setminus \\lbrace u\\rbrace \\subseteq \\overline{V_1}(f)\\cup V_0(f)$.\n\\item The second phase branches on each $v\\in A(f)$. Therefore, it ends if $A(f)=\\emptyset$. Let $v\\in \\overline{V_2}(f)$. By Reduction Rule Edge, we get $N_G(v) \\cap \\left( \\overline{V_2}(f) \\cup V_0 \\cup V_1 \\right)=\\emptyset$. Reduction Rule $V_2$ implies that $v$ does not have a neighbor in $V_2(f)$. Therefore we get $N_G(v) \\subseteq \\overline{V_1}(f)$. If $N_G(v)$ is empty, Reduction Rule NPD will be triggered. Therefore, $N_G(v)$ has at least one element.\n\\item The third phase runs on the vertices in $\\overline{V_1}(f)$. Thus, $\\overline{V_1}(f)=\\emptyset$ holds at the end of this phase. Since we never put a vertex into $A(f)$ again, $A(f)$ is empty. To get $\\overline{V_2}(f) = \\emptyset$, we can use the same argumentation as in the property before, since a vertex goes only from $A(f)$ to $\\overline{V_2}(f)$.\\qed \n\\end{itemize}\n\\end{proof}\n\n\\subsection{A Measure \\& Conquer Approach}\n\nWe now present the branching analysis, classified by the described branching priorities.\nWe summarize a list of all resulting branching vectors in \\autoref{tab:branching-vectors}.\n\n\\begin{table}[tb]\n \\centering\n \\begin{tabular}{|l|l|}\\hline\n Phase \\#& Branching vector\\\\\\hline \n 1.1 & $(1-\\omega_2,3-2\\omega_1)$\\\\\n 1.2 & $(1-\\omega_2,1+2\\omega_2)$\\\\\n 1.3 & $(1-\\omega_2,2+\\omega_2-\\omega_1)$\\\\\\hline\n 2.1 \\& 2.2.b & $(1-\\omega_2,2)$\\\\\n 2.2.a & $(1-\\omega_2,1+\\omega_2+\\omega_1)$\\\\\n 2.2.c & $(1+\\omega_2,1)$\\\\\\hline\n 3.1 & $(\\omega_1,\\omega_1+3\\omega_2)$\\\\\n 3.2.a & $(\\omega_1,2\\omega_1+\\omega_2)$\\\\\n 3.2.b \\& 3.3.a & $(\\omega_1+\\omega_2,\\omega_1+\\omega_2)$\\\\3.3.b & $(2\\omega_1+2\\omega_2,2\\omega_1+2\\omega_2,2\\omega_1+2\\omega_2,2\\omega_1+2\\omega_2)$\\\\\\hline\n \\end{tabular}\n \\caption{The branching vectors of different branching scenarios of the enumeration algorithm for listing all minimal Roman domination functions of a given graph}\n \\label{tab:branching-vectors}\n\\end{table}\n\n\\subsubsection{Branching in Phase~1.}\nWe are always branching on an active vertex $v$. In the first branch, we set $f(v) = 2$.\nIn the second branch, we set $f(v) = \\overline{2}$.\nIn the first branch, in addition the Reduction Rule $V_2$ triggers at least twice. In order to determine a lower bound on the branching vector, we describe three worst-case scenarios; all other reductions of the measure can be only better.\n\\begin{enumerate}\n \\item $|N_G(v)\\cap A(f)|=2$, i.e., $v$ has two active neighbors $x$ and $y$. The corresponding recurrence is: $T(\\mu) = T(\\mu-(1-\\omega_2))+T(\\mu-(1+2(1-\\omega_1)))$, as either $v$ moves from $A(f)$ to $V_2(f)$ and $x,y$ move from $A(f)$ to $\\overline{V_1}(f)$, or $v$ itself moves from $A(f)$ to $\\overline{V_2}(f)$. The branching vector is hence: $(1-\\omega_2,3-2\\omega_1)$, as noted in the first row of \\autoref{tab:branching-vectors}.\n \\item $|N_G(v)\\cap \\overline{V_2}(f)|=2$. The corresponding recurrence is: $T(\\mu) = T(\\mu-(1-\\omega_2))+T(\\mu-(1+2\\omega_2))$, see the second row of \\autoref{tab:branching-vectors}.\n \\item $|N_G(v)\\cap A(f)|=1$ and $|N_G(v)\\cap \\overline{V_2}(f)|=1$, leading to $T(\\mu) = T(\\mu-(1-\\omega_2))+T(\\mu-(1+(1-\\omega_1)+\\omega_2))$, see \\autoref{tab:branching-vectors}, third row.\n\\end{enumerate}\n\n\\subsubsection{Branching in Phase~2.}\nWe are again branching on an active vertex $v$. By Reduction Rule NPN, we can assume that $N_G(v)\\neq\\emptyset$. In the first branch, we set $f(v) = 2$.\nIn the second branch, we set $f(v) = \\overline{2}$.\n\n\\begin{enumerate}\n \\item\nIf $N_G(v)\\cap A(f)=\\{x\\}$, then $N_G(v)\\cap \\overline{V_2}(f)=\\emptyset$ in this phase. Therefore, in the first branch, $f(x)=0$ is enforced by Reduction Rule LPN. Notice that this might further trigger Reduction Rule $V_0$ if $N_G(x)\\cap (A(f)\\cup \\overline{V_1}(f))$ contains vertices other than~$v$. The corresponding worst-case recurrence is: $T(\\mu) = T(\\mu-(1-\\omega_2))+T(\\mu-(1+1))$, see \\autoref{tab:branching-vectors}, fourth row.\n \\item\nIf $N_G(v)\\cap \\overline{V_2}(f)=\\{x\\}$, then $N_G(v)\\cap A(f)=\\emptyset$ in this phase. Therefore, in the first branch, $f(x)=0$ is enforced by Reduction Rule LPN. We consider several sub-cases now.\n\\begin{enumerate}\n \\item $N_G(x)\\cap \\overline{V_1}(f)\\neq\\emptyset$. Reduction Rule $V_0$ will put all these vertices into $V_0(f)$. The corresponding worst-case recurrence is: $T(\\mu) = T(\\mu-(1-\\omega_2))+T(\\mu-(1+\\omega_2+\\omega_1))$, see \\autoref{tab:branching-vectors}, fifth row.\n \\item $|N_G(x)\\cap A(f)|\\geq 2$. Reduction Rule $V_0$ will put all these vertices into $\\overline{V_2}(f)$ (except for $v$). The corresponding worst-case recurrence is: $T(\\mu) = T(\\mu-(1-\\omega_2))+T(\\mu-(1+\\omega_2+(1-\\omega_2)))$, see \\autoref{tab:branching-vectors}, fourth row.\n \\item Recall that by Reduction Rule Edges, $N_G(x)\\cap (\\overline{V_2}(f)\\cup V_0(f)\\cup V_1(f))=\\emptyset$, so that (if the first two cases do not apply) now we have $N_G(x)\\setminus\\{v\\}\\subseteq V_2(f)$. By the properties listed above, also $N_G(x)\\cap V_2(f)=\\emptyset$ is clear, so that now $|N_G(x)|=1$, i.e., $x$ is a pendant vertex. In this situation, we do not gain anymore from the first branch, but when $f(v)=\\overline{2}$ is set, Reduction Rule NPD triggers and sets $f(x)=1$. The corresponding worst-case recurrence is: $T(\\mu) = T(\\mu-(1+\\omega_2))+T(\\mu-(1-\\omega_2+\\omega_2))$, see \\autoref{tab:branching-vectors}, sixth row.\n\\end{enumerate}\n\\end{enumerate}\n\n\n\\subsubsection{Branching in Phase~3.}\nAs $A(f)=\\emptyset$, we are now branching on a vertex $v\\in \\overline{V_1}(f)$. Due to Reduction Rule Isolate, we know that $N_G(v)\\cap\\overline{V_2}(f)\\neq \\emptyset$.\nIn the first branch, we consider setting $f(v)=2$, while in the second branch, we set $f(v)=0$.\nAgain, we discuss several scenarios in the following.\n\n\\begin{enumerate}\n \\item Assume that $|N_G(v)\\cap \\overline{V_2}(f)|\\geq 3$. If we set $f(v)=2$, then Reduction Rule $V_2$ triggers at least thrice. The corresponding worst-case recurrence is: $T(\\mu) = T(\\mu-\\omega_1)+T(\\mu-(\\omega_1+3\\omega_2))$, with a branching vector of $(\\omega_1,\\omega_1+3\\omega_2)$, see \\autoref{tab:branching-vectors}, seventh row. \n \\item Assume that $|N_G(v)\\cap \\overline{V_2}(f)|=1$, i.e., there is some (unique) $u\\in \\overline{V_2}(f)$ such that $N_G(v)\\cap \\overline{V_2}(f)=\\{u\\}$. We consider two sub-cases:\n \\begin{enumerate}\n \\item If $|N_G(u)\\cap \\overline{V_1}(f)|\\geq 2$, then if we set $f(v)=2$, then first Reduction Rule LPN triggers $f(u)=0$, which in turn sets $f(w)=0$ for all $w\\in N_G(u)\\cap \\overline{V_1}(f)$, $w\\neq u$, by Reduction Rule $V_0$. The corresponding worst-case recurrence is: $T(\\mu) = T(\\mu-\\omega_1)+T(\\mu-(\\omega_2+2\\omega_1))$, see \\autoref{tab:branching-vectors}, eighth row. \n \\item If $|N_G(u)\\cap \\overline{V_1}(f)|=1$, then $u$ is a pendant vertex. Hence, in the first branch, we have (as above) $f(v)=2$ and $f(u)=0$, while in the second branch, we have $f(v)=0$ and $f(u)=1$ by Reduction Rule NPD. This decreases the measure by $\\omega_1+\\omega_2$ in both branches, see \\autoref{tab:branching-vectors}, nineth row. This scenario happens in particular if the graph $G'$ induced by $\\overline{V_1}(f)\\cup \\overline{V_2}(f)$ contains a connected component which is a $P_2$. Therefore, we refer to this (also) as a \\emph{$P_2$-branching} below.\n \\end{enumerate}\n \\item Assume that $|N_G(v)\\cap \\overline{V_2}(f)|=2$, i.e., there are some $u_1,u_2\\in \\overline{V_2}(f)$ such that $N_G(v)\\cap \\overline{V_2}(f)=\\{u_1,u_2\\}$. Notice that in the first branch, when $f(v)=2$, Reduction Rule $V_2$ triggers twice, already reducing the measure by $\\omega_1+2\\omega_2$.\n We consider further sub-cases:\n \\begin{enumerate}\n \\item If $|N_G(u_1)\\cap \\overline{V_1}(f)|=1$, then $u_1$ is a pendant vertex. As in the previous sub-case, this helps us reduce the measure in the second branch by $\\omega_1+\\omega_2$ due to Reduction Rule NPD, which obviously puts us in a better branching than \\autoref{tab:branching-vectors}, nineth row. Similarly, we can discuss the case $|N_G(u_2)\\cap \\overline{V_1}(f)|=1$.\n \n \\item If $|N_G(u_1)\\cap \\overline{V_1}(f)|=2$, then we know now that the graph $G'$ induced by $\\overline{V_1}(f)\\cup \\overline{V_2}(f)$ is bipartite after removing edges between vertices from $\\overline{V_1}(f)$, and vertices from $\\overline{V_1}(f)$ all have degree two and vertices from $\\overline{V_2}(f)$ all have degree at least two. The worst case for the following branching is hence given by a $K_{2,2}$ as a connected component in $G'$: Testing now all possibilities of setting the $\\overline{V_2}(f)$-vertices to $0$ or to $1$ will determine all values of the $\\overline{V_1}(f)$-vertices by reduction rules. Hence, we have in particular for the $K_{2,2}$ a scenario with four branches, and in each branch, the measure is reduced by $2\\omega_2+2\\omega_1$ \\emph{($K_{2,2}$-branching)}.\n \n \\end{enumerate}\n\\end{enumerate}\n\n\n\\begin{proposition}\\label{prop:run-time}On input graphs of order~$n$, \nAlgorithm \\textsc{Refined RD Enumeration} runs in time $\\mathcal{O}^*(1.9332^n)$.\n\\end{proposition}\n\n\\begin{pf}\nWe follow the run-time analysis that led us to the branching vectors listed in \\autoref{tab:branching-vectors}. The claim follows by choosing as weights $\\omega_1= \\frac{2}{3}$ and $\\omega_2=0.38488$.\n\\end{pf}\n\nThe two worst-case branchings (with the chosen weights $\\omega_1= \\frac{2}{3}$ and $\\omega_2=0.38488$) are 1.1, 3.2.b and 3.3.\nIf we want to further improve on our figures, we would have to work on a deeper analysis in these cases.\nFor the $P_2$-branching, it might be an idea to combine it with the branchings where it could ever originate from. Notice that adjacent $\\overline{V_1}$-$\\overline{V_2}$-vertices can be only produced in the first branching phase. But we would then have to improve also on Phase 3.3, the worst case being a $K_{2,2}$-branching in Case 3.3 (b).\n\n\\smallskip\\noindent\nLet us finally summarize the corner-stones of our reasoning.\n\\begin{proof}[\\autoref{thm:minimal-rdf-enumeration}]\nSeveral important properties have been claimed and proved about Algorithm~\\ref{alg:refined-enum} that show the claim of our second main theorem.\n\\begin{itemize}\n \\item The algorithm correctly enumerates all minimal rdf; see \\autoref{cor:correct-enumeration}.\n \\item The algorithm needs polynomial space only; see \\autoref{cor:poly-space}.\n \\item The algorithm achieves polynomial delay; see \\autoref{prop:poly-delay}.\n \\item The algorithm runs in time $\\mathcal{O}^*(1.9332^n)$ on input graphs of order~$n$; see \\autoref{prop:run-time}.\\qed \n\\end{itemize}\n\\end{proof}\n\n\\section{An Alternative Notion of Minimal RDF}\n\\label{sec:alternative-notion}\n\nSo far, we focused on an ordering of the functions $V\\to\\{0,1,2\\}$ that was derived from the linear ordering $0<1<2$. Due to the different functionalities, it might be not that clear if 2 should be bigger than 1.\nIf we rather choose as a basic partial ordering $0<1,2$, with $1,2$ being incomparable, this yields another ordering for the functions $V\\to\\{0,1,2\\}$, again lifted pointwise. Being reminiscent of partial orderings, let us call the resulting notion of minimality PO-minimal rdf.\nRecall that the notion of minimality for Roman dominating functions that we considered so far and that we also\nview as the most natural interpretation of this notion has been refuted in the literature, because it leads to a trivial notion of \\textsc{Upper Roman Domination}, because the minimal rdf $f:V\\to\\{0,1,2\\}$ with biggest\nsum $\\sum_{v\\in V}f(v)$ is achieved by the constant function $f=1$. This is no longer true for the (new) problem \\textsc{Upper PO-Roman Domination}. \n\nAlso, this can be seen as a natural pointwise lifting of the inclusion ordering, keeping in mind that $f\\leq_{PO}g$ iff $V_1(f)\\subseteq V_1(g)$ and $V_2(f)\\subseteq V_2(g)$.\n\nMore interesting for the storyline of this paper are the following results:\n\n\\begin{theorem}\\label{t_porperty_min_rdf}\nLet $G=\\left(V,E\\right)$ be a graph, $f: \\: V \\to \\lbrace 0,1,2\\rbrace$ \nand abbreviate\n$G'\\coloneqq G\\left[ V_0\\left(f\\right)\\cup V_2\\left(f\\right)\\right]$. Then, $f$ is a PO-minimal rdf if and only if the following conditions hold:\n\\begin{enumerate}\n\\item$N_G\\left[V_2\\left(f\\right)\\right]\\cap V_1\\left(f\\right)=\\emptyset$,\\label{con_1_2_PO}\n\\item $V_2\\left(f\\right)$ is a minimal dominating set of $G'$.\\label{con_min_dom_PO}\n\\end{enumerate}\n\\end{theorem}\n\n\\begin{pf}\nFirst we look into the ``only if''-part. The first condition follows analogously from \\autoref{t_1_2_neigborhood}. For the other condition, we assume that there exists a graph $G=\\left(V,E\\right)$ and a PO-minimal-rdf $f: V \\to \\lbrace 0,1,2\\rbrace$ such that $V_2(f)$ is not a minimal dominating set in $G'$. Since $f$ is a rdf, $V_2(f)$ is a dominating set in~$G'$. Thus, $V_2(f)$ is not irredundant in $G'$. Hence, there exists a $v\\in V_2(f)$ such that $N[v] \\subseteq N_G[V_2(f)\\setminus \\lbrace v\\rbrace]$. Define \n$$ \\widetilde{f}:V\\to \\lbrace 0,1,2\\rbrace,\\: w\\mapsto\\begin{cases}\nf\\left(w\\right), &w\\neq v\\\\\n0,& w=v\n\\end{cases}. $$\nClearly, vertices $w\\in \\left( V_0(f) \\cup V_1(f)\\right)\\setminus N_G[v]$ are dominated by $\\widetilde{f}$. But $N_G[v]$ is also dominated, since $N_G[v] \\subseteq N_G[V_2(f)\\setminus \\lbrace v\\rbrace]$ holds. This would contradict the PO-minimality of $f$. \n\nLet $f$ be a function that fulfills the two conditions. Since $V_2\\left(f\\right)$ is a dominating set in $G'$, for each $u\\in V_0\\left( f\\right)$, there exists a $v\\in V_2\\left(f\\right)\\cap N_{G}\\left[u\\right]$. Therefore, $f$ is a rdf. \nLet $\\widetilde{f}:V \\to \\lbrace 0,1,2 \\rbrace$ be a PO-minimal rdf such that $\\widetilde{f}$ is smaller than $f$ with respect to the partial ordering. Therefore, $\\widetilde{f}$ (also) satisfies the two conditions. \nAssume that there exists a $v\\in V$ with $\\widetilde{f}\\left( v\\right) < f\\left( v \\right)$. Hence, $V_2\\left(\\widetilde{f}\\right)\\subseteq V_2\\left(f\\right)\\setminus \\lbrace v\\rbrace$. \n\n\\noindent\n\\textbf{Case 1:} $\\widetilde{f}\\left( v\\right)=0 ~and~ f\\left( v \\right) =1$. Therefore, there exists a vertex $u\\in N_G\\left(v\\right)$ with $f\\left(u\\right)\\geq \\widetilde{f}\\left(u\\right)=2$. This contradicts Condition~\\ref{con_1_2}.\n\n\\noindent\n\\textbf{Case 2:} $\\widetilde{f}\\left( v\\right)=0 ~and~ f\\left( v \\right) =2$. Thus, for each $u\\in V_0(f) \\cap N_G[v]\\subseteq V_0(\\widetilde{f})\\cap N_G[v]$ there exists a $w\\in V_2(\\widetilde{f})\\cap N_G(u)\\subseteq V_2(f)\\cap N_G(u)$. This implies, that $V_2(f)$ is not irredundant in $G'$, which contradicts the second condition.\n\nTherefore, $\\widetilde{f} = f$ holds and $f$ is PO-minimal.\n\\end{pf}\n\nBased on this characterization of PO-minimality, we can again derive a positive algorithmic results for the corresponding extension problem.\n\n\\begin{theorem}\\label{theorem:P_ExtPoRDF}\nThe extension problem \\textsc{ExtPO-RDF} can be solved in polynomial time.\n\\end{theorem}\n\n\\begin{pf}\nFor this problem, we have to modify Algorithm \\ref{alg} again. This time, we have to modify Line \\ref{alg_private_test} to \\textbf{if} $N_G[v]\\subseteq N[M_2\\setminus \\lbrace v\\rbrace]$ \\textbf{do}. The rest of the proof is analogous to the proof of \\autoref{theorem:correctness_alg}.\n\\end{pf}\n\nFurthermore, we can show that for PO-minimal rdf, the simple enumeration algorithm is already provably optimal.\n\n\\begin{theorem}\nThere is a polynomial-space algorithm that enumerates all PO-minimal rdf of a given graph of order $n$ in time $\\mathcal{O}^*(2^n)$ with polynomial delay. Moreover, there is a family of graphs $G_n$, with $G_n$ being of order $n$, such that $G_n$ has $2^n$ many PO-minimal rdf.\n\\end{theorem}\n\n\\begin{pf}\nThe algorithm itself works similar to Algorithm~\\ref{alg:enum}, but we have to integrate the extension tests as in Algorithm~\\ref{alg:refined-enum}. Therefore, we need to combine our two modifications for Algorithm~\\ref{alg}. This new version would solve the \\textsc{GenExtPO-RDF}, where a graph $G=(V,E)$, a function $f:V\\to\\lbrace0,1,2\\rbrace$ and a set $\\overline{V_2}$ are given and we need to find a PO-minimal rdf $\\widetilde{f}$ with $f\\leq \\widetilde{f}$ and $\\overline{V_2}\\cap V_2\\left( f\\right)=\\emptyset$ (to prove this, combine the proofs of \\autoref{lem:GenExtRD} and \\autoref{theorem:P_ExtPoRDF}). \nTo see optimality of the enumeration algorithm, notice that the null graph (edge-less graph) of order~$n$ has any mapping $f:V\\to\\{1,2\\}$ as a PO-minimal rdf. \n\\end{pf}\n\nIt follows that the (relatively simple) enumeration algorithm is optimal for PO-minimal rdf.\nIf one dislikes the fact that our graph family is disconnected, consider the star $K_{1,n}$ that has $2^{n}+1$ many different PO-minimal rdf: If $V(K_{1,n})=\\{0,1,\\dots,n\\}$, with $0$ being the center and $i\\in\\{1,\\dots,n\\}$ being the `ray vertices' of this star, then either put $f(0)=2$ and $f(i)=0$ for $i\\in\\{1,\\dots,n\\}$, or $f(j)=1$ for $j\\in \\{0,1,\\dots,n\\}$, or $f(0)=0$ and $f(i)\\in\\{1,2\\}$ is arbitrary for $i\\in\\{1,\\dots,n\\}$ (except for $f(j)=1$ for $j\\in \\{1,\\dots,n\\}$).\nThis example proves that there cannot be any general enumeration algorithm running in time $\\mathcal{O}((2-\\varepsilon)^n)$ for any $\\varepsilon>0$, even for connected graphs of order~$n$.\n\n\\section{Conclusions}\n\nWhile the combinatorial concept of Roman domination leads to a number of complexity results that are completely analogous to what is known about the combinatorial concept of domination, the two concepts lead to distinctively different results when it comes to enumeration and extension problems. These are the main messages and results of the present paper.\n\nWe are currently working on improved enumeration and also on counting of minimal rdf in special graph classes.\nOur first results are very promising; for instance, there are good chances to completely close the gap between lower and upper bounds for enumerating minimal rdf for some graph classes.\n\nAnother line of research is looking into problems that are similar to Roman domination, in order to better understand the specialties of Roman domination in contrast to the classical domination problem. What makes Roman domination behave different from classical domination when it comes to finding extensions or to enumeration?\n\nFinally, let us mention that our main branching algorithm also gives an input-sensitive enumeration algorithm for minimal Roman dominating functions in the sense of Chellali \\emph{et al.}~\\cite{CheHHHM2016}. However, we do not know of a polynomial-delay enumeration algorithm in that case. This is another interesting line of research.\nHere, the best lower bound we could find was a repetition of a $C_4$, leading to $\\sqrt[4]{8}\\geq 1.68179$ as the basis.\n\n\n\n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
+{"text":"\\section{Introduction}\nWe study the entropy dissipation for the Boltzmann collision operator without cutoff for a wide range of power law potentials.\nThe main result of the present work gives a bound on the entropy dissipation from below by a weighted Lebesgue-Norm. \n\nThe Boltzmann equation is a nonlinear integro-differential equation which describes the dynamics of a diluted gas. \nIt is of the form\n\\begin{equation}\\label{eq:inhomogboltzmann}\n \\partial_t f(t,x,v) + v\\cdot\\nabla_x f(t,x,v) = Q(f,f)(t,x,v), \\quad f(0,x,v) = f_0(x,v),\n \\end{equation}\nwhere $t\\geq 0$ and $x,v\\in\\mathds{R}^d$ for $d\\geq 2$. \nThe solution $f$ describes the density of particles at time $t\\geq 0$ with position $x\\in\\mathds{R}^d$ having velocity $v\\in\\mathds{R}^d$. \nWhile the left-hand side of \\eqref{eq:inhomogboltzmann} describes the transport of particles, the right-hand side takes interactions between particles into account. \n\nIn the special case of spacial homogeneity, the Boltzmann equation simplifies to\n\\begin{equation}\\label{eq:homogboltzmann}\n \\partial_t f(t,v) = Q(f,f)(t,v), \\quad f(0,v) = f_0(v)\n \\end{equation}\n\nThe operator $Q$ on the right-hand side of the Boltzmann equation denotes the so-called Boltzmann collision operator, which acts on the function $f(t,x,\\cdot)$ for fixed values of $t,x$ and is given by\\footnote{Throughout the paper, we will drop the dependence on $t$ and $x$ of a function, whenever they are not directly involved.}\n\\[ Q(g,f)(v) = \\int_{\\mathds{R}^{d}}\\int_{\\mathds{S}^{d-1}} (g(v_{\\ast}')f(v') - g(v_{\\ast})f(v))B(|v-v_{\\ast}|,\\cos\\Theta)\\, \\d\\sigma \\d v_{\\ast}, \\]\nwhere for $v,v_{\\ast}\\in\\mathds{R}^d$, $\\sigma\\in\\mathds{S}^{d-1}$\n\\begin{center}\n\\begin{tabular}{ l l }\n$\\displaystyle v' = \\frac{v+v_{\\ast}}{2} + \\frac{|v_{\\ast}-v|}{2}\\sigma$ \\hspace*{2.5cm} & $\\displaystyle\\cos\\Theta= \\sigma\\cdot\\frac{v_{\\ast}-v}{|v_{\\ast}-v|}$, \\\\\n$\\displaystyle v_{\\ast}'= \\frac{v+v_{\\ast}}{2} - \\frac{|v_{\\ast}-v|}{2}\\sigma.$ & \\, \n\\end{tabular}\n\\end{center}\nThe type of interactions of the particles is determined by the so-called collision kernel $B(|v-v_{\\ast}|,\\cos\\Theta)$. A classical assumption on $B$ is the integrability of the collision kernel, referred to as Grad's cutoff assumption. In this paper, we study collision kernels that do not satisfy Grad's cutoff assumption.\nTo be more precise, we consider collision kernels of the form $B(|v-v_{\\ast}|,\\cos\\Theta) = \\Phi(|v-v_{\\ast}|)b(\\cos\\Theta)$.\nWe assume\n\\begin{equation}\\label{def:Phi}\n\\Phi(|v-v_{\\ast}|) = c_{\\Phi}|v-v_{\\ast}|^{\\gamma}\n\\end{equation} \nfor some $c_{\\Phi}>0$ and $b$ satisfies\n\\begin{equation}\\label{def:b}\n c_b^{-1} \\Theta^{-1-2s} \\leq \\sin(\\Theta)^{d-2}b(\\cos\\Theta) \\leq c_b \\Theta^{-1-2s} \\quad \\text{for all } \\Theta\\in\\left(0,\\frac{\\pi}{2}\\right]\n \\end{equation}\nfor some $c_b>0$, where $\\gamma>-d$ and $s\\in(0,1)$. The case $\\gamma \\geq 0$ is referred to as the hard potential case and $\\gamma < 0$ as soft potential case. In particular, the sub-case $\\gamma+2s<0$ is known as the very-soft potential case. \n\nMany questions about the regularity of solutions are open in the very soft potential range. For a recent review and open problems, see \\cite{ImbSilReg20}. In that case, the reaction term in the collision operator (we write it $Q_2$ in \\eqref{def:Q1Q2}) is more singular. It is difficult to control it with the diffusion part of the operator. In particular, there is no known method that leads to $L^{\\infty}$ estimates in the very soft potential case, even for space homogeneous solutions. A similar difficulty arises for the Landau equation in the very soft potential range, and in particular for Coulomb potentials. Our main objective in this paper is to derive an entropy dissipation estimate that applies in the very soft potential range, similar to the well known result by L. Desvillettes \\cite{DesvillettesColoumb} for the Landau equation with Coulomb potentials. Our main estimate is in a weighted $L^p$ space, with hopefully sharp asymptotics for large velocities.\n\nThe entropy dissipation for the Boltzmann collision operator is given by the following formula\n\\begin{equation}\\label{eq:genentropydiss}\n\\begin{aligned}\nD(f) &=-\\left\\langle Q(f,f),\\ln f\\right\\rangle_{L^2(\\mathds{R}^d)}\\\\\n& = \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} f(v_{\\ast})f(v) \\left[\\ln(f(v))-\\ln(f(v'))\\right] B(|v-v_{\\ast}|,\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v.\n\\end{aligned}\n\\end{equation}\n\nThe expression for $D(f)$ applies to $f$ as a function of $v$, for each \\emph{frozen} values of $t$ and $x$. The following entropy dissipation formula applies to solutions of the Boltzmann equation.\n\\begin{equation} \\label{eqn:dissipationintegratedintime}\n\\partial_t \\iint_{\\mathds{R}^d \\times \\mathds{R}^d} f \\log f \\d v \\d x = -\\int_{\\mathds{R}^d} D(f) \\d x.\n\\end{equation}\nIn the case of space-homogeneous solutions, the formula is simpler (and more powerful) since it does not involve integration with respect to $x$.\n\nThe expression for $D(f)$ is nonnegative. Due to the difficulty to obtain any other coercive quantities associated to the Boltzmann equation, it is interesting to study lower bounds for $D(f)$ that lead to a priori estimates in standard function spaces.\n\nWith the aim of sudying estimates for $D(f)$, we consider a nonnegative function $f = f(v) : \\mathds{R}^d \\to [0,\\infty)$. There is no point in keeping track of the dependence of $f$ with respect to $t$ and $x$ since $D(f)$ applies to $f$ as a function of $v$ only. Our estimate will depend on the mass, energy and entropy of $f$. To be more precise, it depends on upper bounds for the energy and entropy, and upper and lower bounds for the mass of $f$ of the following form.\n\\begin{align}\n& 0 < m_0 \\leq \\int_{\\mathds{R}^d} f(v) \\d v \\leq M_0, \\label{ass:mass} \\\\\n& \\int_{\\mathds{R}^d} f(v) |v|^2 \\d v \\leq E_0, \\label{ass:energy} \\\\\n& \\int_{\\mathds{R}^d} f(v) \\log f(v) \\d v \\leq H_0. \\label{ass:entropy}\n\\end{align}\nFor the spatially homogeneous Boltzmann equation, due to the conservation of mass and energy, and the monotonicity of the entropy, it suffices that these inequalities hold initially for them to hold for positive time. For the space-inhomogeneous Boltzmann equation, the estimates in this paper would apply provided that the inequalities above hold for every value of $t$ and $x$.\n\nBefore, we formulate the main result of the present paper, let us recall the weighted Lebesgue Norm. For $p\\geq 1$ and $\\ell\\in\\mathds{R}$, we define\n\\[ \\|g\\|_{L^p_{\\ell}} = \\left(\\int_{\\mathds{R}^d} \\langle v \\rangle^{\\ell p}|g(v)|^p\\, \\d v \\right)^{1\/p}, \\]\nwhere $\\langle v \\rangle = (1+|v|^2)^{1\/2}$.\n The main result of the present paper is the following entropy dissipation estimate:\n\\begin{theorem}\\label{thm:entropydissipation}\nLet $-d<\\gamma \\leq 2$ and $s\\in(0,1)$. Let $f$ be a non-negative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy}. \nAssuming $\\gamma \\leq 0$, there is a finite constant $c>0$, depending on $d$, $b$, $\\gamma$, $s$ and the macroscopic bounds $m_0,M_0,E_0$ and $H_0$, and $C>0$ depending on $d$, $b$, $\\gamma$ and $s$ only, such that\n\\begin{equation}\\label{eq:mainresult}\n D(f) \\geq c\\|f\\|_{L^p_{-q}} - C M_0^2,\n\\end{equation} \nwhere $1\/p = 1-2s\/d$ and $q=2s\/d - \\gamma-2s$.\n\nWhen $\\gamma > 0$, a similar estimate follows but depending on a higher moment instead of $M_0$.\n\\begin{equation}\\label{eq:mainresult-hardpotential}\n D(f) \\geq c\\|f\\|_{L^p_{-q}} - C \\left( \\int_{\\mathds{R}^d} \\langle v \\rangle^\\gamma f \\d v \\right)^2.\n\\end{equation} \n\\end{theorem}\nThe proof of \\autoref{thm:entropydissipation} takes advantage of the simple idea of using the non-negativity of the integrand in the entropy dissipation and replace the kinetic factor $\\Phi$ by a smaller bounded function $\\psi$ without the singularity on $v=v_{\\ast}$ for $\\gamma<0$. The estimate in a weighted $L^p$ space, with a precise exponent, follows from an explicit formula for integral quadratic forms. This estimate, given in Proposition \\ref{prop:quadratictoLebesgue}, is one of the main novelties of this paper.\n\nAs a corollary of \\autoref{thm:entropydissipation}, we see that H-solutions to the Cauchy problem \\eqref{eq:homogboltzmann} are in a weighted Lebesgue space, that is \n\\[ f\\in L^{1}\\left([0,T], L^p_{-q}(\\mathds{R}^d)\\right),\\]\n where $p$ and $q$ are as in \\autoref{thm:entropydissipation}. This implies in particular that H-solutions to \\eqref{eq:homogboltzmann} are weak solutions in the usual sense. For details, see Section \\ref{sec:weaksol}.\n\nThe Landau equation can be derived as the grazing collision limit of the Boltzmann equation, see e.g. \\cite{desvillettes1992asymptotics, goudon1997boltzmann, Villaninewclass, AlexandreVillani2002boltzmann, alexandre2004landau} and the references therein. Precisely, the Boltzmann collision operator $Q(f,f)$, properly normalized, converges to the Landau operator as $s \\to 1$. In \\cite{DesvillettesColoumb}, Desvillettes proves an entropy dissipation estimate for the Landau equation with Coulomb interaction and presents applications to weak solutions. The estimate we obtain in \\autoref{thm:entropydissipation} is an analogous result but for the Boltzmann collision operator. If we take $d=3$ and $\\gamma=-3$, and take $s \\to 1$ in Theorem \\ref{thm:entropydissipation}, we see that $p\\to 3$ and $q\\to 5\/3$. While, the exponent $p$ coincides with the one in \\cite{DesvillettesColoumb}, our exponent in the weight $q$ is improved ($L^3_{-5\/3}$ as opposed to $L^3_{-3}$), suggesting that the weight exponent in \\cite{DesvillettesColoumb} may not be optimal. It is worth noting that the proof given in \\cite{DesvillettesColoumb} cannot be applied to the Boltzmann collision operator. The method in this paper is related to a simpler proof presented in \\cite{golse2019partial}.\n\nThe entropy dissipation is an important quantity in the analysis of the Boltzmann equation. It has various applications such as the construction of renormalized solutions to the Cauchy problem for the Boltzmann equation, see \\cite{DiPernaLionsCauchy}, or the introduction of H-solutions for the Boltzmann equation and Landau equations, see \\cite{Villaninewclass}. There are various lower bounds for the entropy dissipation in the literature. However, they have serious limitations when $\\gamma<0$ that we seek to overcome with the present result.\n\nOne of the first and best known entropy dissipation estimates appeared in \\cite{AlexDesvVilWenn}. Their analysis applies when $\\Phi$ is bounded below which, strictly speaking, is only the case when $\\gamma = 0$. For $\\gamma < 0$, some further analysis in \\cite{AlexDesvVilWenn} leads to \\emph{local} estimates restricted to bounded values of $v$. For other works on entropy dissipation estimates and their applications, see for instance \\cite{VillaniReg, AlexandreVillani2002boltzmann, Des03Fourier, desvillettes2005trend, mouhot2006explicit} and the references therein. \nIn \\cite{Gressmann-Strain-Global2010, GressmanStrainGlobal}, Gressmann and Strain introduce a metric which captures the anisotropic structure of the Boltzmann operator. Using this metric and the associated spaces, the same authors obtain entropy dissipation estimates in \\cite{Gressmann-Strain-2011} with sharp asymptotics for large velocities. The estimates in \\cite{Gressmann-Strain-2011} depend on a quantity (that the authors call $C_g$) that is only controlled by moments of $f$ when $\\gamma \\geq 0$ (the hard potentials case). \n\nIn addition of our main result, we present a refinement of the entropy dissipation result of \\cite[Theorem 3]{Gressmann-Strain-2011} so that it applies to the soft potential range without resorting to higher integrability assumptions on $f$. We recall the anisotropic fractional Sobolev norm of Gressman and Strain:\n\\begin{equation}\\label{def:weightedanisoSobolev}\n |f|_{{\\dot{N}^{s,\\gamma}}}^2 = \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} \\frac{(f(v')-f(v))^2}{d_{GS}(v,v')^{d+2s}} \\left( \\langle v \\rangle \\langle v' \\rangle \\right)^{(\\gamma+2s+1)\/2} \\mathds{1}_{\\{d_{GS}(v,v')\\leq 1\\}} \\d v' \\d v,\n\\end{equation}\nwhere \n\\begin{equation}\\label{eq:GSdist}\n d_{GS}(v,v') = \\sqrt{|v-v'|^2+\\frac{1}{4}(|v|^2-|v'|^2)^2}\n \\end{equation}\nmeasures the distance in the lifted paraboloid $\\{v\\in\\mathds{R}^{d+1}\\colon v_{d+1} = \\frac12|(v_1,\\dots,v_d)|^2 \\}$.\n\nWe derive the following entropy dissipation estimate for soft potentials.\n\n\\begin{proposition}\\label{prop:entropydissipation}\nLet $-d<\\gamma \\leq 0$ and $s\\in(0,1)$. Let $f$ be a non-negative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy}.\nThere is a constant $c>0$ depending on $d$, $s$, $\\gamma$ and the macroscopic bounds $m_0,M_0,E_0$ and $H_0$, and a constant $C$ depending only on $d$, $s$ and $\\gamma$ only, such that\n\\[ D(f) \\geq c |\\sqrt{f}|_{\\dot{N}^{s,\\gamma}}^2 - C M_0^2. \\]\n\\end{proposition}\n\nThe novelty of Proposition \\ref{prop:entropydissipation} compared with \\cite[Theorem 3]{Gressmann-Strain-2011} is that our negative error term is in terms of the mass of $f$ only. The result in the cited paper has a negative error term depending on higher integrability assumptions on the function. Roughly, they require $f \\ast |v|^\\gamma$ to be locally bounded in \\cite[Assumption U]{Gressmann-Strain-2011}. There is no apparent upper bound in terms of the hydrodynamic quantities for their parameter $C_g$ when $\\gamma<0$. Proposition \\ref{prop:entropydissipation} implies that weak solutions to the space-homogeneous Boltzmann equation belong to $L^1([0,T], N^{s,\\gamma})$, which was not available from earlier results in the literature.\n\nWhile it is conceivable that one could potentially derive our main result in Theorem \\ref{thm:entropydissipation} from Proposition \\ref{prop:entropydissipation} combined with some sharp form of a weighted fractional Sobolev inequality (not readily available in the literature), we chose to prove Theorem \\ref{thm:entropydissipation} directly, and then present an independent proof of Proposition \\ref{prop:entropydissipation}. The direct proof of Theorem \\ref{thm:entropydissipation} is relatively short and elegant. So, we think it is worth presenting Theorem \\ref{thm:entropydissipation} as an independent result.\n\n\\subsection*{Notation}We write $a\\lesssim b$ if there is a universal constant $c>0$ such that $a\\leq cb$. The notation $a\\gtrsim b$ means that $b\\lesssim a$ and $a \\approx b$ that $a\\lesssim b$ and $a\\gtrsim b$.\n\\section{Entropy dissipation estimates}\nThe Boltzmann collision operator clearly plays a central role in our analysis, since the entropy dissipation is defined through it. In the following, we will briefly discuss the decomposition of the operator and some selected properties. \n\nThe Boltzmann collision operator $Q(f,g)$ can be decomposed into the sum of an integro-differential operator $Q_1(f,g)$ and a lower order term $Q_2(f,g)$ (see \\cite{SilvestreBoltzmann}):\n\\begin{equation}\\label{def:Q1Q2}\nQ_1(f,g)(v) := (\\mathcal{L}_{K_f}g)(v) \\quad \\text{and} \\quad Q_2(f,g)(v) = g(v)\\int_{\\mathds{R}^d}f(v-w)\\widetilde{B}(|w|)\\, \\d w.\n\\end{equation}\nThe integro-differential operator $\\mathcal{L}_{K_f}$ is defined by\n\\[ \\mathcal{L}_{K_f}g(t,v) = pv\\int_{\\mathds{R}^d} (g(t,v')-g(t,v))K_{f}(t,v,v')\\, \\d v',\\]\nwhere pv denotes the Cauchy principal value around $v\\in\\mathds{R}^d$. The kernel $K_f(t,v,v')$ depends on the \nfunction $f$ and is given by the formula\n\\begin{equation}\\label{def:kernel}\n\\begin{aligned}\n K_f(t,v,v') &= \\frac{2^{d-1}}{|v'-v|}\\int_{w\\perp (v'-v)} f(t,v+w) \\, B(r,\\cos\\Theta) r^{-d+2}\\, \\d w,\n \\end{aligned}\n \\end{equation}\nwhere\n \\begin{equation}\\label{def:rvwreps}\n\\begin{aligned}\nr&=\\sqrt{|v'-v|^2+|w|^2}, \\qquad & \\cos(\\Theta\/2)= \\frac{|w|}{r}, \\\\\nv_{\\ast}'&= v+w, & v_{\\ast}= v'+w.\n\\end{aligned}\n\\end{equation}\nWhile $Q_1$ represents the singular part of the collision operator, the part $Q_2$ is of lower order. The lower order term can be handled using the cancellation lemma \\cite[Lemma 1]{AlexDesvVilWenn}.\nThe function $\\widetilde{B}$ in \\eqref{def:Q1Q2} is given by\n\\begin{align*}\n\\widetilde{B}(z)& =\\int_{\\mathds{S}^{d-1}}(2^{d\/2}(1-\\sigma\\cdot e)^{-d\/2}\\left(B\\left(\\sqrt{2} z\/(1-\\sigma\\cdot e),\\cos\\Theta\\right) -B(z,\\cos\\Theta)\\right) \\, \\d \\sigma\\\\\n& =C_b \\Phi(z)=C_bc_{\\Phi}|z|^{\\gamma},\n\\end{align*} \nwhere $C_b$ is a positive constant depending on the angular function $b$. For details on the decomposition of the Boltzmann collision operator, see \\cite{SilvestreBoltzmann}.\n\nThe idea of controlling the singularity of the operator near $v=v_{\\ast}$ for $\\gamma<0$ is to introduce an auxiliary collision kernel, where we replace the kinetic factor $\\Phi$ by a smaller bounded function $\\psi$ in which we cut out this singularity. \nSince the integrand of the entropy dissipation is non-negative, it can be bounded from below by the same expression with $B$ replaced by a smaller collision kernel.\nFor a given function $\\psi$ on $\\mathds{R}^d$, we define the generalized collision kernel $B^{\\psi}$ by\n\\[ B^{\\psi}(|v-v_{\\ast}|,\\cos\\Theta) = \\psi(|v-v_{\\ast}|)b(\\cos\\Theta). \\]\nThe auxiliary collision kernel $B^{\\psi}$ and the collision kernel $B$ differ only in the fact that we replace the kinetic factor $\\Phi$ with the function $\\psi$. \n\nBy simply replacing $\\Phi$ by $\\psi$, we can define the generalized kernel $K_f^{\\psi}$ by\n\\begin{equation}\\label{def:genkernel}\n \\mathcal{K}_f^{\\psi}(t,v,v') = \\frac{2^{d-1}}{|v'-v|}\\int_{w\\perp (v'-v)} f(t,v'+w) \\, \\psi(r) b(\\cos\\Theta) r^{-d+2 }\\, \\d w,\n \\end{equation}\nwhere $r$ and $\\cos\\Theta$ are defined in \\eqref{def:rvwreps} and $\\widetilde{B}^{\\psi}$ by\n\\begin{equation}\\label{def:genB}\n\\widetilde{B}^{\\psi}(z) = C_b \\psi(z).\n \\end{equation}\nThis leads to the decomposition of the auxiliary collision operator $Q^{\\psi}(f,g)$ (with the collision kernel $B$ replaced by $B^{\\psi}$) into the sum of an integro-differential operator $Q^{\\psi}_1(f,g)$ and a lower order term $Q^{\\psi}_2(f,g)$, where the operators $Q_1^\\psi$ and $Q_2^\\psi$ \nare defined as in \\eqref{def:Q1Q2} with $K_f$ and $\\widetilde{B}$ replaced by $K_f^{\\psi}$ resp. $\\widetilde{B}^{\\psi}$.\n\nWe define the auxiliary function $\\psi:\\mathds{R}^d\\to\\mathds{R}$ to be non-negative function satisfying $\\psi\\leq \\Phi$ and:\n\\begin{equation}\\label{def:psi}\n\\begin{aligned}\n\\text{if } \\gamma<0: \\quad & \\begin{cases}1\\leq \\psi(|z|) \\leq 2 \\quad &\\text{if } |z|\\leq 1, \\\\ \\psi(|z|)=\\Phi(|z|) & \\text{if } |z|> 1,\n\\end{cases} \\\\\n\\text{if } \\gamma \\geq 0: \\quad & \\psi(|z|) =\\Phi(|z|) \\quad \\text{for all } z\\in\\mathds{R}^d.\n\\end{aligned}\n\\end{equation}\nNote that by this choice, for any value of $\\gamma$,\n\\[ \\int_{\\mathds{R}^d} \\int_{\\mathds{R}^d} f(v) f(v_{\\ast}) \\psi(|v-v_{\\ast}|) \\, \\d v_{\\ast}\\, \\d v \\lesssim \\begin{cases} \nM_0^2 & \\text{ if } \\gamma \\leq 0, \\\\\n\\left( \\int f \\langle v \\rangle^\\gamma \\d v \\right)^2 & \\text{ if } \\gamma > 0.\n\\end{cases} \\]\nThe entropy dissipation is naturally connected to a quadratic form, coming from the singular part of the collision operator and a lower order term.\n\\begin{lemma}\\label{lem:entropuquadratic}\nLet $-d<\\gamma\\leq 2$ and $s\\in(0,1)$. Let $\\psi$ be a non-negative function satisfying $\\psi\\leq \\Phi$ and \\eqref{def:psi} and let $f$ be a non-negative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy}. \nThere is an universal constant $C>0$ such that\n\\begin{equation}\nD(f) \\geq \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} \\left(\\sqrt{f(v')} - \\sqrt{f(v)}\\right)^2 K^{\\psi}_f(v,v') \\, \\d v' \\, \\d v - C \\left( \\int_{\\mathds{R}^d} f(v) \\langle v \\rangle^{\\gamma_+} \\d v \\right)^2.\n\\end{equation}\n\\end{lemma}\n\\begin{proof} \nUsing the non-negativity of the entropy dissipation $D(f)$ and $\\psi\\leq \\Phi$, we get\n\\begin{align*}\nD(f) & = \\frac 12 \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} (ff_\\ast - f' f'_\\ast) \\ln\\left(\\frac {ff_\\ast}{f'f'_\\ast} \\right) B(|v-v_{\\ast}|,\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v \\\\\n& \\geq \\frac 12 \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} (ff_\\ast - f' f'_\\ast) \\ln\\left(\\frac {ff_\\ast}{f'f'_\\ast} \\right) \\psi(|v-v_{\\ast}|) b(\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v \\\\\n& = \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} f(v_{\\ast})f(v) \\left[\\ln(f(v))-\\ln(f(v'))\\right] \\psi(|v-v_{\\ast}|) b(\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v \\\\\n& \\geq \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} f(v_{\\ast}) \\left(\\sqrt{f(v')} - \\sqrt{f(v)}\\right)^2\\psi(|v-v_{\\ast}|) b(\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v \\\\\n& \\quad -\\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} f(v_{\\ast}) \\left(f(v') - f(v)\\right)\\psi(|v-v_{\\ast}|) b(\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v \\\\\n& = I_1 - I_2.\n\\end{align*}\nIn the second estimate, we used the inequality $x(\\ln x - \\ln y) \\geq \\left(\\sqrt{y} - \\sqrt{x}\\right)^2 - (y-x)$ for all $x,y\\geq 0$ (See \\cite{AlexDesvVilWenn}).\nBy the definition of the kernel $K_f^{\\psi}(v,v')$, the term $I_1$ can be written as\n\\[ I_1 = \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} \\left(\\sqrt{f(v')} - \\sqrt{f(v)}\\right)^2 K_f^{\\psi}(v,v') \\, \\d v' \\, \\d v. \\]\nFor the term $I_2$ we use the cancellation lemma (See \\cite{AlexDesvVilWenn} or \\cite{SilvestreBoltzmann} for details), which leads to\n\\begin{align*}\nI_2 &= C \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} f(v)f(v_{\\ast}) \\psi(|v-v_{\\ast}|) \\d v_{\\ast} \\d v \\\\ \n&\\leq C \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} f(v)f(v_{\\ast}) \\langle v-v_{\\ast} \\rangle^\\gamma \\d v_{\\ast} \\d v \\\\ \n &\\leq C \\begin{cases} \nM_0^2 & \\text{ if } \\gamma \\leq 0, \\\\\n\\left( \\int f \\langle v \\rangle^\\gamma \\d v \\right)^2 & \\text{ if } \\gamma > 0.\n\\end{cases}\n\\end{align*}\nHere $C>0$ is a finite universal constant.\n\\end{proof}\n\nOur main result \\autoref{thm:entropydissipation} follows immediately from \\autoref{lem:entropuquadratic} and an estimate of the quadratic form from below by a weighted Lebesgue norm.\n\n\\begin{proposition}\\label{prop:quadratictoLebesgue}\nLet $\\gamma>-d$ and $s\\in(0,1)$. Let $\\psi$ be a non-negative function satisfying \\eqref{def:psi}, let $f$ be a non-negative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy} and $g \\in L_2^1(\\mathds{R}^d)$. \nThere is a constant $c>0$, depending on the dimension $d$ and the macroscopic bounds $m_0,M_0,E_0$ and $H_0$, such that\n\\[ \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} \\left(\\sqrt{g(v')} - \\sqrt{g(v)}\\right)^2 K^{\\psi}_f(v,v') \\, \\d v' \\, \\d v \\geq c \\|g\\|_{L^p_{-q}}, \\]\nwhere $1\/p = 1-2s\/d$ and $q=2s\/d - \\gamma-2s$. In particular, $g \\in L^p_{-q}(\\mathds{R}^d)$ when the left hand side is bounded.\n\\end{proposition}\nThe proof of this proposition needs some auxiliary results and is given at the end of this section.\n\nSince the estimate in \\autoref{prop:quadratictoLebesgue} has no restrictions on $\\gamma>-d$ and $s\\in(0,1)$, \nit covers soft as well as hard potentials for the Boltzmann collision operator. It is perhaps most interesting that it works in the case of very-soft potentials $\\gamma+2s<0$. Note that outside of that range, if $\\gamma+2s>2s\/d$, the exponent $q$ changes its sign.\n\nAn essential tool for the proof of \\autoref{prop:quadratictoLebesgue} are cones of nondegeneracy introduced in \\cite{SilvestreBoltzmann}.\nBefore we recall the cones of nondegeneracy and some important properties, we first give a lower bound on the generalized kernel.\n\\begin{lemma}\\label{lemma:kernelpsi}\nLet $-d<\\gamma<0$ and $s\\in(0,1)$. Let $\\psi$ be a non-negative function satisfying \\eqref{def:psi}.\nThen \n\\begin{equation}\\label{Kernelpsi}\n\\begin{aligned}\nK^{\\psi}_f(v,v') \\gtrsim |v-v'|^{-d-2s}\\int_{w\\perp (v'-v)} f(v'+w) \\min\\Big( |w|^{\\gamma+2s+1}, |w|^{2s+1}\\Big) \\, \\d w.\n \\end{aligned}\n\\end{equation}\n\\end{lemma}\nNote that in the hard potential case $\\gamma\\geq 0$, the auxiliary kernel $K_f^{\\psi}$ coincides with the kernel $K_f$ and therefore, there is nothing to do in this case. The respective result is given in \\cite[Corollary 4.2]{SilvestreBoltzmann}, namely\n\\begin{equation}\\label{eq:lowerboundKf}\nK_f(v,v') \\gtrsim |v-v'|^{-d-2s}\\int_{w\\perp (v'-v)} f(v'+w) |w|^{\\gamma+2s+1} \\, \\d w,\n\\end{equation} \nwhich provides a better lower bound. Nevertheless, the estimate \\eqref{Kernelpsi} is sufficient for our applications in the case of soft potentials.\n\\begin{proof}[Proof of \\autoref{lemma:kernelpsi}]\nAs in the proof of \\cite[Corollary 4.2]{SilvestreBoltzmann}, we study the two cases $\\cos\\Theta\\geq 0$ and $\\cos\\Theta< 0$. \n\\begin{enumerate}\n\\item[(i)] If $\\cos\\Theta\\geq 0$, then $|w|\\approx r$ and $b(\\cos\\Theta)\\approx |v-v'|^{-d+1-2s}r^{d-1+2s}$. Hence, \n\\begin{align*} \n\\psi(r) b(\\cos\\Theta) r^{-d+2 } &\\approx |v-v'|^{-d-2s+1}\\left( |w|^{1+2s}\\mathds{1}_{\\{r\\leq 1\\}}(r) + |w|^{1+2s+\\gamma}\\mathds{1}_{\\{r> 1\\}}(r)\\right) \\\\\n&\\geq |v-v'|^{-d-2s+1}\\min\\Big( |w|^{\\gamma+2s+1}, |w|^{2s+1}\\Big).\n\\end{align*}\n\\item[(ii)] In the case $\\cos\\Theta<0$, we have $|v'-v|\\approx r$ and $|w|=r\\cos(\\Theta\/2)$. \nTherefore, $b(\\cos\\Theta) = \\cos(\\Theta\/2)^{\\gamma+2s+1}$. If $r\\leq 1$, then \n\\begin{align*}\n\\psi(r) b(\\cos\\Theta) r^{-d+2} &\\approx r^{-d-2s+1} |w|^{\\gamma+2s+1} \\\\\n&\\approx |v'-v|^{-d-2s+1} |w|^{\\gamma+2s+1} \\\\\n&\\geq |v-v'|^{-d-2s+1}\\min\\Big( |w|^{\\gamma+2s+1}, |w|^{2s+1}\\Big).\n\\end{align*}\nOn the other hand, if $r\\geq 1$, we have\n\\begin{align*}\n\\psi(r) b(\\cos\\Theta) r^{-d+2} &\\approx r^{-d+2} \\cos(\\Theta\/2)^{\\gamma+2s+1}r^{\\gamma} \\\\\n&\\approx |v-v'|^{-d-2s+1}|w|^{2s+1}\\cos(\\Theta\/2)^{\\gamma}r^{\\gamma} \\\\\n&\\approx |v-v'|^{-d-2s+1}|w|^{\\gamma+2s+1} \\\\\n& \\geq |v-v'|^{-d-2s+1}\\min\\Big( |w|^{\\gamma+2s+1}, |w|^{2s+1}\\Big).\n\\end{align*}\n\\end{enumerate}\nThis finishes the proof of \\autoref{lemma:kernelpsi}.\n\\end{proof}\nNote that by the bound on the mass and energy, a certain amount of the mass of the function $f$ lies inside a ball centered around zero with radius depending on $m_0$ and $E_0$. The bound on the entropy $H_0$ provides that this mass in not concentrated on a set of measure zero.\nThese observations lead to cones of nondegeneracy constructed by sets of the form $\\{f\\geq \\ell\\}$. To be more precise, for any point $v\\in\\mathds{R}^d$, there is a symmetric cone of directions $A(v)$ such that its perpendicular planes intersect the set $\\{f\\geq \\ell\\}$ on a set with $\\mathcal{H}^{d-1}$ positive Hausdorff measure. \nAs a consequence of \\autoref{lemma:kernelphi} resp. \\eqref{eq:lowerboundKf}, \nwe get the existence of a cone of non-degeneracy for the kernel $K^{\\psi}_f$. \nHere, one can simply follow the lines of the proof of \\cite[Lemma 4.8 and Lemma 7.1]{SilvestreBoltzmann} and use the bound on the kernel $K_f^{\\psi}$ given in Lemma \\ref{lemma:kernelpsi}\n\\begin{lemma}{\\cite[Lemma 7.1]{SilvestreBoltzmann}}\\label{lemma:kernelphi}\nLet $\\gamma>-d$ and $s\\in(0,1)$. Let $\\psi$ be a non-negative function satisfying \\eqref{def:psi}\nand let $f$ be a non-negative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy}.\nFor any $v\\in\\mathds{R}^d$, there exists a symmetric subset $A(v)\\subset\\mathds{S}^{d-1}$ such that \n\\begin{enumerate}\n\\item[(i)] $\\displaystyle |A(v)|>\\mu\\langle v \\rangle^{-1}$, where $|A(v)|$ denotes the $d-1$-Hausdorff measure of $A(v)$,\n\\item[(ii)] $\\displaystyle K^{\\psi}_f(v,v')\\geq \\lambda \\langle v \\rangle^{1+2s+\\gamma}|v-v'|^{-d-2s}$ whenever $(v'-v)\/(|v'-v|)\\in A(v)$.\n\\item[(iii)] For every $\\sigma\\in A(v)$, $|\\sigma\\cdot v| \\leq C$.\n\\end{enumerate}\nThe constants $\\mu$, $\\lambda$ and $C$ depend on $d$ and on the hydrodynamic bounds $m_0, M_0, E_0$ and $H_0$.\n\\end{lemma}\nThe set $A(v)$ in the previous lemma describes a set of directions $A(v)$ along which the kernel $K^{\\psi}_f$ has a lower bounds given in property (ii). We denote the corresponding cone of nondegeneracy by $\\Xi(v)$ that is\n\\[ \\Xi(v) := \\left\\{ v' \\in\\mathds{R}^d\\colon \\frac{(v'-v)}{|v'-v|}\\in A(v)\\right\\}. \\]\nFurthermore, the cone of nondegeneracy degenerates as $|v|\\to\\infty$ and satisfies\n\\[ |B_R(v) \\cap \\Xi(v)| \\approx R^d \\langle v \\rangle^{-1} . \\]\n\nUsing these cones of nondegeneracy, we can finally prove \\autoref{prop:quadratictoLebesgue}.\n\\begin{proof}[Proof of \\autoref{prop:quadratictoLebesgue}]\nWe initially assume that $g \\in L^p_{-q}(\\mathds{R}^d)$ and prove the estimate. A posteriori, we prove that the quadratic form must be infinite if $g \\notin L^p_{-q}(\\mathds{R}^d)$ by an approximation procedure using that $g \\in L^1_2(\\mathds{R}^d)$.\n\nRecall that by \\autoref{lemma:kernelphi} for every $v\\in\\mathds{R}^d$, we know that $K^{\\psi}_f(v,v') \\geq \\lambda \\langle v \\rangle^{1+2s+\\gamma}|v-v'|^{-d-2s}$, whenever $v'\\in \\Xi(v)$. \nFurthermore, for every $v\\in\\mathds{R}^d$, let us choose $R=R(v)>0$ so that for some large $C>0$,\n\\[ g(v)^p R^d \\langle v\\rangle^{-qp-1} \\approx C\\|g\\|_{L^p_{-q}}^p. \\]\nWith this choice,\n\\[\\{v'\\in (B_R(v)\\cap \\Xi(v))\\colon g(v') \\leq g(v)\/2\\}| \\gtrsim |B_R(v)\\cap \\Xi(v)| \\approx R^d \\langle v \\rangle^{-1}.\t\\]\nHence, using this information, we get\n\\begin{align*}\n\\int_{\\mathds{R}^d} \\left( \\sqrt{g(v')} - \\sqrt{g(v)} \\right)^2K_f^{\\psi}(v,v')\\, \\d v' & \\gtrsim R^d \\langle v \\rangle^{-1} g(v) \\left(\\lambda \\langle v\\rangle^{1+2s+\\gamma}R^{-d-2s} \\right) \\\\\n& \\geq c_1 R^{-2s} g(v) \\langle v \\rangle^{\\gamma+2s} \\\\\n& = c_2 \\|g\\|_{L^p_{-q}}^{-2sp\/d} g(v)^{1+2sp\/d}\\langle v \\rangle^{\\gamma+2s-2s(qp+1)\/d},\n\\end{align*}\nwhere $c_1,c_2$ are constants depending on $m_0, M_0, E_0, H_0$.\nOur choice of $p$ and $q$ was made so that $p=1+2sp\/d$ and $-qp =\\gamma+2s-2s(qp+1)\/d$. \nIntegrating over $v\\in\\mathds{R}^d$ finally gives us\n\\[ \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} \\left( \\sqrt{g(v')} - \\sqrt{g(v)} \\right)^2K_f^{\\psi}(v,v')\\, \\d v' \\d v \\geq c\\|g\\|_{L^p_{-q}}^{-2sp\/d} \\|g\\|_{L^p_{-q}}^p = c\\|g\\|_{L^p_{-q}}. \n\\]\nThis concludes the proof provided that $g \\in L^p_{-q}$. For a function $g \\notin L^p_{-q}$, we consider $g_m(v) := \\max(\\min(g(v),m),-m)$. Since we assumed that $g \\in L^1_2(\\mathds{R}^d)$, we have $g_m \\in L^p_{-q}$ and the inequality holds. Moreover, $\\|g_m\\|_{L^p_{-q}} \\to \\infty$ and therefore, applying the monotone convergence theorem,\n\\begin{align*}\n\\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} &\\left( \\sqrt{g(v')} - \\sqrt{g(v)} \\right)^2K_f^{\\psi}(v,v')\\, \\d v' \\d v \\geq \\\\\n& \\geq \\lim_{m \\to \\infty} \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} \\left( \\sqrt{g_m(v')} - \\sqrt{g_m(v)} \\right)^2K_f^{\\psi}(v,v')\\, \\d v' \\d v \\\\\n& \\geq \\lim_{m \\to \\infty} c \\|g_m\\|_{L^p_{-q}} = +\\infty. \n\\end{align*}\n\\end{proof}\nAs already mentioned, the main result \\autoref{thm:entropydissipation} now follows from a combination of \\autoref{lem:entropuquadratic} and \\autoref{prop:quadratictoLebesgue}.\n\n\\begin{remark}\nEven though we asumme $g \\in L^1_2$ in Proposition \\ref{prop:quadratictoLebesgue}, the estimate does not depend on $\\|g\\|_{L^1_2}$. There are various possible ways to relax this assumption, but it cannot be removed altogether. It is there to rule out the obvious counterexample of $g$ being a nonzero constant function for which the quadratic form vanishes. It can be replaced by any condition that allows some form of the final approximation procedure for the case $g \\notin L^p_{-q}$.\n\\end{remark}\n\n\\subsection{Entropy dissipation estimate involving an anisotropic fractional Sobolev space}\nIn this subsection, we present a second entropy dissipation estimate for the Boltzmann collision operator. \nThis estimate involves the anisotropic distance by Gressmann and Strain \\cite{Gressmann-Strain-2011}.\n\nLet us first briefly recall the sharp anisotropic coercivity estimate for the Boltzmann collision operator from \\cite{Gressmann-Strain-2011}.\nNote that $\\left\\langle Q(g,f),f\\right\\rangle$ can be rewritten as\n\\begin{equation}\\label{eq:NgKg}\n\\begin{aligned}\n\\left\\langle Q(g,f),f\\right\\rangle &= \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} g(v_{\\ast})f(v) \\left[f(v')-f(v)\\right] B(r,\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v \\\\\n& = \\frac12 \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} g(v_{\\ast})\\left[f(v')^2 -f(v)^2\\right] B(r,\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v \\\\\n& \\quad \\qquad -\\frac12 \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d}\\int_{\\mathds{S}^{d-1}} g(v_{\\ast})\\left[f(v')-f(v)\\right]^2 B(r,\\cos\\Theta)\\d\\sigma \\d v_{\\ast} \\d v\\\\\n& =:K_g(f) - N_g(f).\n\\end{aligned}\n\\end{equation}\n\nIn \\cite[Theorem 1]{Gressmann-Strain-2011}, the authors prove that under mild assumptions on the function $g$, the term $N_g(f)$ can be bounded from below the weighted anisotropic Sobolev semi-norm\n$|f|_{{\\dot{N}^{s,\\gamma}}}^2$ defined in \\eqref{def:weightedanisoSobolev}. This estimate provides an entropy dissipation estimate in terms of the anisotropic fractional Sobolev space. However, the result depends on certain parameter $C_q$ that would be difficult to bound when $\\gamma<0$. In this section we prove Proposition \\ref{prop:entropydissipation}, which is effectively a refinement of \\cite[Theorem 1]{Gressmann-Strain-2011} in the soft potential range.\n\n\nIn \\cite{imbertsilvestreglobal2022}, Imbert and Silvestre introduce a change of variables, which is used to turn local H\u00f6lder and Schauder estimates into global ones. For $v_0\\in\\mathds{R}^d$ let \n\\[ \\overline{v} := \\begin{cases} v_0 + v \\quad & \\text{if } |v_0|<2, \\\\ v_0+T_0v & \\text{if } |v_0|\\geq 2,\\end{cases} \\]\n where\n \\begin{equation}\\label{def:T0}\n T_0(av_0+w) = \\frac{a}{|v_0|}v_0 + w, \\qquad \\text{for all } w\\perp v_0, a\\in\\mathds{R}. \n \\end{equation}\n The function $T_0:\\mathds{R}^d\\to\\mathds{R}^d$, introduced in \\cite{imbertsilvestreglobal2022}, has a strong connection to the anisotropic distance \n\\eqref{eq:GSdist}.\nIn \\cite[Lemma A.1]{imbertsilvestreglobal2022} it is shown that for any given $v_0\\in\\mathds{R}^d$ with $|v_0|\\geq 2$, we have \n\\begin{equation}\\label{eq:comparabilitymetric}\nd_{GS}(v_1,v_2) \\asymp |T_0^{-1}(v_1-v_2)|\n\\end{equation}\nfor all $v_1,v_2\\in E_1(v_0) := v_0+T_0(B_1)$. \nWe define\n\\begin{equation}\\label{def:Kbar}\n\\overline{K}^{\\psi}_f(v,v') = |v_0|^{-1-\\gamma-2s}K^{\\psi}_f(\\overline{v}, v_0+T_0v'),\n\\end{equation}\nwhere $\\psi$ is the auxiliary function $\\psi:\\mathds{R}^d\\to\\mathds{R}$ defined in\n\\eqref{def:psi}. \nIn \\cite{imbertsilvestreglobal2022}, the authors derive the global coercivity estimate by Gressmann and Strain by using the above mentioned transformation and a local coercivity estimate. \nBy using similar methods, we are able to prove \\autoref{prop:entropydissipation}.\nBefore we draw our attention to the proof of \\autoref{prop:entropydissipation}, we need some auxiliary results.\nLet us first state a local coercivity estimate.\n\\begin{lemma}\\label{lemma:localcoercivity}\nLet $\\gamma>-d$ and $s\\in(0,1)$. Let $\\psi$ be a non-negative function satisfying $\\psi\\leq \\Phi$ and \\eqref{def:psi} and let $f$ be a non-negative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy}. \nThere is a constant $\\lambda>0$, depending on the macroscopic bounds $m_0, M_0, E_0$ and $H_0$, such that for every $g:\\mathds{R}^d\\to\\mathds{R}$\n\\[ \\int_{B_1}\\int_{B_1} \\left(g(v') - g(v)\\right)^2 \\overline{K}^{\\psi}_f(v,v') \\d v' \\d v \\geq \\lambda \\int_{B_{1\/2}}\\int_{B_{1\/2}} \\frac{\\left(g(v') - g(v)\\right)^2}{|v-v'|^{d+2s}} \\d v' \\d v. \\]\n\\end{lemma}\n\\begin{proof} \nBy \\autoref{lemma:kernelphi}, there is a cone of non-degeneracy for the kernel $K^{\\psi}_f$. Hence, following the lines of the proof of \\cite[Lemma 5.6]{imbertsilvestreglobal2022}, there is also a cone of non-degeneracy for $\\overline{K}^{\\psi}_f$. \nNow the result follows from the coercivity condition \\cite[Theorem 1.3]{chakersilvestrecoerc}.\n\\end{proof}\nLet $v_0\\in\\mathds{R}^d\\setminus B_2$ be given.\nFor $v\\in\\mathds{R}^d$, let $\\overline{v}$ be such that $v=v_0+T_0(\\overline{v})$, where $T_0$ is defined in \\eqref{def:T0}. Furthermore, let $\\overline{g}(v)= g(\\overline{v})$.\n\\begin{lemma}\\label{lemma:coerc1}\nLet $\\gamma>-d$ and $s\\in(0,1)$. Let $\\psi$ be a non-negative function satisfying $\\psi\\leq \\Phi$ and \\eqref{def:psi} and let $f$ be a non-negative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy}. \nThere are $c>0$, $R\\in (2,\\infty)$ and $\\rho\\in (0,1]$, depending on the macroscopic bounds $m_0, M_0, E_0$ and $H_0$, such that for all $g:\\mathds{R}^d\\to\\mathds{R}$\n\\begin{align*} \n\\iint_{d_{GS}(v,v')0$ depending only on dimension, $s$ and $q$.\n\\begin{align*}\n\\iint_{d_{GS}(v,v')<\\rho} (g(v)- g(v'))^2\\, \\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^q}{d_{GS}(v,v')^{d+2s}}\\, \\d v' \\, \\d v &\\geq \\\\\nc \\iint_{d_{GS}(v,v')< \\frac 32 \\rho} (g(v)- g(v'))^2\\, &\\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^q}{d_{GS}(v,v')^{d+2s}}\\, \\d v' \\, \\d v\n\\end{align*}\n\\end{lemma}\n\n\\begin{proof}\nGiven $v,v' \\in \\mathds{R}^d$ so that $d_{GS}(v,v') < \\frac 32 \\rho$, define\n\\[ N(v,v') := \\left\\{ w \\in \\mathds{R}^d : d_{GS}(v,w) < \\frac 23 d_{GS}(v,v') \\text{ and } d_{GS}(v',w) < \\frac 23 d_{GS}(v,v') \\right\\}.\\]\n\nFrom the triangle inequality, we observe that $d_{GS}(v,w) > \\frac 13 d_{GS}(v,v')$ for all $w \\in N(v,v')$. Moreover, since $d_{GS}(v,v') < \\frac 32 \\rho < 3$, we also see that $\\langle v \\rangle \\approx \\langle v' \\rangle \\approx \\langle w \\rangle$ for all $w \\in N(v,v')$.\n\nLet us also define $M(v,w) := \\{ v' \\in \\mathds{R}^d: w \\in N(v,v')\\}$. The sets $N(v,v')$ and $M(v,w)$ are substantial portions of a ball with respect to the distance $d_{GS}$. It is not hard to estimate their volumes $|N(v,v')| \\approx |M(v,w)| \\approx \\langle v \\rangle^{-1} d_{GS}(v,v')^d$.\n\nWith this notation, we proceed with the computation\n\\begin{align*}\n\\iint_{d_{GS}(v,v')< \\frac 32 \\rho} &(g(v)- g(v'))^2\\, \\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^q}{d_{GS}(v,v')^{d+2s}}\\, \\d v' \\, \\d v = \\\\\n&= \\iint_{d_{GS}(v,v')< \\frac 32 \\rho} (g(v)- g(v'))^2\\, \\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^q}{d_{GS}(v,v')^{d+2s}}\\, |N(v,v')|^{-1} \\int_{N(v,v')} \\d w \\d v' \\, \\d v \\\\\n\\intertext{Using that $(g(v)- g(v'))^2 \\leq 2(g(v)- g(w))^2 + 2(g(w)- g(v'))^2$ and $|N(v,v')| \\approx \\langle v \\rangle^{-1} d_{GS}(v,v')^d$}\n&\\lesssim \\iint_{d_{GS}(v,v')< \\frac 32 \\rho}\\int_{N(v,v')} \\left( (g(v)- g(w))^2 + (g(w)- g(v'))^2 \\right) \\, \\frac{ (\\langle v \\rangle \\langle v' \\rangle)^{q+1\/2}}{d_{GS}(v,v')^{2d+2s}}\\, \\d w \\d v' \\, \\d v \\\\\n\\intertext{Note the symmetry respect to $v$ and $v'$ and that $\\langle v \\rangle \\approx \\langle v' \\rangle \\approx \\langle w \\rangle$.}\n& \\approx \\iint_{d_{GS}(v,w)<\\rho} (g(v)- g(w))^2 \\frac{ \\langle v \\rangle^{2q+1}}{d_{GS}(v,w)^{2d+2s}} \\left( \\int_{v' \\in M(v,w)} \\d v' \\right) \\d w \\d v \\\\\n& \\approx \\iint_{d_{GS}(v,w)<\\rho} (g(v)- g(w))^2 \\frac{ \\langle v \\rangle^{q} \\langle w \\rangle^{q}}{d_{GS}(v,w)^{d+2s}} \\d w \\d v \\\\\n\\end{align*}\n\\end{proof}\n\n\\begin{corollary} \\label{cor:rhoisirrelevant}\nLet $g : \\mathds{R}^d \\to \\mathds{R}$ be any measurable function, $q \\in \\mathds{R}$ and $\\rho < 1$. The following inequality holds for some $c>0$ depending only on dimension, $s$, $q$ and $\\rho$.\n\\begin{align*}\n\\iint_{d_{GS}(v,v')<\\rho} (g(v)- g(v'))^2\\, \\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^q}{d_{GS}(v,v')^{d+2s}}\\, \\d v' \\, \\d v &\\geq \\\\\nc \\iint_{d_{GS}(v,v')< 1} (g(v)- g(v'))^2\\, &\\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^q}{d_{GS}(v,v')^{d+2s}}\\, \\d v' \\, \\d v\n\\end{align*}\n\\end{corollary}\n\n\\begin{proof} We iterate Lemma \\ref{lem:rho32rho} $m$ times so that $(3\/2)^m \\rho \\geq 1$.\n\\end{proof}\n\nWe finally have all tools to proof our main result of this section, that is \\autoref{prop:entropydissipation}.\n\\begin{proof}[Proof of \\autoref{prop:entropydissipation}]\nLet $\\psi$ be a non-negative satisfying $\\psi\\leq \\Phi$ and \\eqref{def:psi}. \nProceeding as in the proof of \\autoref{lem:entropuquadratic},\n\\[ D(f) \\geq N_f^{\\varphi}(\\sqrt{f}) - C M_0^2\\]\nwhere $C>0$ is a finite universal constant and\n\\[ N_f^{\\psi}(\\sqrt{f}) = \\int_{\\mathds{R}^d}\\int_{\\mathds{R}^d} \\left(\\sqrt{f(v')} - \\sqrt{f(v)}\\right)^2 K_f^{\\psi}(v,v') \\d v' \\d v.\\]\n\nBy \\autoref{lemma:coerc1}, there are $c_1>0$ and $\\rho\\in(0,1)$, depending on $m_0, M_0, E_0$ and $H_0$, such that\n\\[ N_f^{\\psi}(\\sqrt{f}) \\geq c_1 \\iint_{d_{GS}(v,v')<\\rho} (\\sqrt{f(v)}- \\sqrt{f(v')})^2\\, \\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^{(\\gamma+2s+1)\/2}}{d_{GS}(v,v')^{d+2s}}\\, \\d v' \\, \\d v.\\]\n\nBecause of Corollary \\ref{cor:rhoisirrelevant}, we can replace $\\rho$ in the formula above by $1$ by adjusting the constant $c_1$. We get\n\\[ N_f^{\\psi}(\\sqrt{f}) \\geq c_2 \\iint_{d_{GS}(v,v')<1} (\\sqrt{f(v)}- \\sqrt{f(v')})^2\\, \\frac{\\left( \\langle v \\rangle \\langle v' \\rangle \\right)^{(\\gamma+2s+1)\/2}}{d_{GS}(v,v')^{d+2s}}\\, \\d v' \\, \\d v.\\]\nTherefore, we conclude that\n\\[ D(f) \\geq c |\\sqrt{f}|_{\\dot{N}^{s,\\gamma}}^2 - C M_0^2. \\]\n\n\\end{proof}\n\\section{Applications to weak solutions}\\label{sec:weaksol}\nIn this section, we discuss an application of the main result \\autoref{thm:entropydissipation} for weak solutions to the spatially homogeneous Boltzmann equation. Let us have a look at the weak formulation of the Boltzmann collision operator. \n In the following, let $f\\in L^\\infty([0,\\infty); L_2^1(\\mathds{R}^d)) \\cap C([0,\\infty); \\mathcal{D}'(\\mathds{R}^d))$ be a nonnegative function satisfying \\eqref{ass:mass}, \\eqref{ass:energy} and \\eqref{ass:entropy}.\n\nIn \\cite{Villaninewclass}, Villani introduces a class of weak solutions, called H-solutions, to the spatially homogeneous Boltzmann equation with bounded entropy dissipation. A solution in this class might not be a weak solution in the usual sense. As explained in \\cite[Section 7, Application 2]{AlexDesvVilWenn} and \\cite{Villaninewclass}, this problem appears because of the lack of an a priori estimate in the very soft potential case of the form\n\\begin{equation}\\label{eq:apropri}\n \\int_{0}^T \\int_{B_R} \\int_{B_R} f(t,v) f(t,v_{\\ast})|v-v_{\\ast}|^{\\gamma+2} \\, \\d v \\, \\d v_{\\ast} \\, \\d t < \\infty. \n\\end{equation}\nIt is mentioned in \\cite{AlexDesvVilWenn} that the (local) entropy dissipation estimate shows that H-solutions are weak solutions in the usual sense when $\\gamma+2s \\geq d-2$. The computation is sketched without explicit details. Using our estimate in Theorem \\ref{thm:entropydissipation}, we show that \\eqref{eq:apropri} holds whenever $\\gamma+2s > -2$, covering the whole physical range of exponents. There is no fundamental difference between the computation presented here and the one proposed in \\cite{DesvillettesColoumb}. It is not clear why they stated a suboptimal range in \\cite{AlexDesvVilWenn}, suggesting that it is possibly a typo in the paper. We explain the computation explicitly below.\n\nOne important ingredient in the proof of \\eqref{eq:apropri} is that H-solutions are in a weighted Lebesgue space. It follows immediately from \\autoref{thm:entropydissipation} combined with the entropy dissipation formula \\eqref{eqn:dissipationintegratedintime} (without integrating in space).\n\n\\begin{corollary}\\label{corollary:weightedlebesgue}\nLet $T>0$, $-d<\\gamma\\leq 2$ and $s\\in(0,1)$. \nLet $f$ be a non-negative H-solution to the Cauchy problem \\eqref{eq:homogboltzmann} with initial datum $f_0$. Assume $f_0$ satisfies \\eqref{ass:entropy}. \\\\\nThen $f\\in L^{1}\\left([0,T], L^p_{-q}(\\mathds{R}^d)\\right)$, where $1\/p = 1-2s\/d$ and $q=2s\/d - \\gamma-2s$.\n\\end{corollary}\n\\begin{proof}\nBy definition, H-solutions satisfy the space-homogeneous form of \\eqref{eqn:dissipationintegratedintime}. We get that $\\int_0^T D(t) \\d t \\leq \\int f_0 \\log f_0 \\d v$. The corollary follows applying Theorem \\ref{thm:entropydissipation}.\n\\end{proof}\n\nWe use \\autoref{corollary:weightedlebesgue} to show that H-solutions are weak solutions in the usual sense by proving \\eqref{eq:apropri}.\n\n\\begin{corollary}\\label{cor:aprioriestimate}\nLet $T>0$, $-d<\\gamma\\leq 0$ and $s\\in(0,1)$, so that $\\gamma+2s > -2$. \nLet $f$ be a non-negative H-solution to the Cauchy problem \\eqref{eq:homogboltzmann} with initial datum $f_0$. Assume $f_0$ satisfies \\eqref{ass:entropy}. Then $f$ satisfies \\eqref{eq:apropri}.\n\\end{corollary}\n\n\\begin{proof}\n\\begin{align*}\n \\int_{0}^T & \\int_{B_R} \\int_{B_R} f(t,v) f(t,v_{\\ast}) |v-v_{\\ast}|^{\\gamma+2}\\mathds{1}_{\\{|v-v_{\\ast}| \\leq 1\\}}) \\, \\d v \\, \\d v_{\\ast} \\, \\d t \\\\\n& \\leq \\int_{0}^T \\|f\\|_{L^1} \\sup_{v \\in B_R} \\int_{B_R} f(t,v_{\\ast}) |v-v_{\\ast}|^{\\gamma+2} \\, \\d v_{\\ast} \\, \\d t \\\\\n\\intertext{We apply H\\\"older's inequality with $1\/p = 1 - 2s\/d$ as in Corollary \\ref{corollary:weightedlebesgue}.}\n& \\leq \\int_{0}^T \\|f(t,\\cdot)\\|_{L^1} \\|f(t,\\cdot)\\|_{L^p(B_R)} \\sup_{v \\in B_R} \\||v-\\cdot|^{\\gamma+2} \\|_{L_{p'}(B_R)} \\d t \\\\\n&\\leq \\|f\\|_{L^\\infty([0,T],L^1(B_R))} \\|f\\|_{L^1([0,T],L^p(B_R))} \\sup_{v \\in B_R} \\||v-\\cdot|^{\\gamma+2} \\|_{L_{p'}(B_R)}\n\\end{align*}\nIt only remains to check whether the last factor is finite. We have\n\\begin{align*}\n\\||v-\\cdot|^{\\gamma+2} \\|_{L_{p'}(B_R)} =\\left( \\int_{B_R} |v-v_\\ast|^{(\\gamma+2)\\frac{d}{2s}} \\, \\d v_\\ast \\right)^{\\frac{2s}d} \n\\end{align*}\nThe integral is finite provided that $(\\gamma+2)d\/(2s) > -d$. This is clearly the case when $\\gamma+2s > -2$.\n\\end{proof}\n\n\\bibliographystyle{abbrv}\n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
+{"text":"\\section{Introduction}\n\n \\begin{table}[t]\n \\begin{center}\n \\begin{tabular}{|c|c|c| }\n \\hline\n Additive Stretch & Size & Time \\\\\n \\hline \\hline\n +2 & $O(n^{3\/2})$ & $O(mn^{1\/2})$ \\cite{aingworth1999fast} \\\\\n \\hline\n +4 & $\\widetilde{O}(n^{7\/5})$ & $O(mn)$ \\cite{chechik2013new} \\\\\n \\hline\n \\textbf{+4} & $\\bm{\\widetilde{O}(n^{7\/5})}$ & $\\bm{\\widetilde{O}(mn^{3\/5})}$ \\textbf{(this paper)}\\\\\n \\hline\n +6 & $\\widetilde{O}(n^{4\/3})$ & $\\widetilde{O}(n^2)$ (\\cite{Baswana2010} and \\cite{woodruff2010additive})\\\\\n \\hline\n +8 & $O(n^{4\/3})$ & $O(n^2)$ \\cite{knudsen2017additive}\\\\\n \\hline\n \\end{tabular}\n \\caption{Notable Additive Spanner Constructions}\n \\end{center}\n \\end{table}\n\nA graph on $n$ nodes can have on the order of $m = O(n^2)$ edges. For very large values of $n$, this amount of edges can be prohibitively expensive, both to store in space and to run graph algorithms on. Thus it may be prudent to operate instead on a smaller approximation of the graph. A \\textit{spanner} is a type of subgraph which preserves distances between nodes up to some error, which we call the stretch. Spanners were introduced in \\cite{peleg1989graph} and \\textit{additive} spanners were first studied in \\cite{liestman1993additive}.\n\n\\begin{definition}[Additive Spanners]\n\nA $k-$additive spanner (or ``$+k$ spanner\") of a graph $G$ is a subgraph $H$ that satisfies $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t) + k$ for each pair of nodes $s,t \\in V(G)$. $k$ is called the (additive) \\textit{stretch} of the spanner.\n\n\\end{definition}\n\n\nNote that since $H$ is a subgraph of $G$, the lower bound $\\texttt{dist}_G(s,t) \\leq \\texttt{dist}_H(s,t)$ is immediate (the error is one-sided). Spanners have found applications in distance oracles \\cite{baswana2006faster}, parallel and distributed algorithms for computing almost shortest paths \\cite{cohen1998fast,elkin2005approximating}, synchronizers \\cite{peleg1987optimal}, and more. \n\nSpanners are a tradeoff between the size of the subgraph and the stretch; spanner size can be decreased at the cost of a greater stretch and vice versa. The +2 spanner construction due to Aingworth et al. produces spanners of size $O(n^{3\/2})$, and this size is optimal \\cite{aingworth1999fast}. The +4 spanner construction is due to Chechik, which produces smaller spanners of size $\\widetilde{O}(n^{7\/5})$ (though this bound is not known to be tight; it is conceivable that further improvements may reduce size up to $O(n^{4\/3})$)\\cite{chechik2013new}. The +6 construction due to Baswana et al. \\cite{Baswana2010} and +8 construction due to Knudsen \\cite{knudsen2017additive} achieve an $O(n^{4\/3})$ spanner. It is known that any $+k$ spanner construction has a lower bound of $n^{4\/3 - o(1)}$ edges on the spanners it produces, so error values greater than +6 are not existentially of interest; the +8 spanner exchanges error for a polylog improvement in construction speed. \n\nIn addition to finding spanner constructions that produce the smallest spanners possible, it is also in our interest that these construction algorithms be fast. Because spanners are meant to make graphs more compact, they are mainly of interest for very large graphs. Thus, for very large $n$, a polynomial time speedup to an algorithm for producing $+k$ spanners is highly desirable. There is a long line of work done in the interest of speeding up spanner constructions, including \\cite{ roditty2004dynamic, baswana2007simple,woodruff2010additive,knudsen2017additive, alstrup2019constructing}.\nFor a comprehensive survey, see \\cite{ahmed2020graph}. \n\nSome additive spanner size and efficiency results are summarized in Table 1 above. As mentioned above, the $+8$ spanner due to Knudsen \\cite{knudsen2017additive} exchanges error over the $+6$ spanner for a polylog improvement in construction time. In this paper, we present a polynomial speedup to Shiri Chechik's 4-additive spanner construction presented in \\cite{chechik2013new}, at no cost in error.\n\n\n\n\n\n\n\n\n\n\n\\begin{theorem} [Main Result]\nThere is an algorithm that constructs (with high probability) a $+4$ spanner on $\\widetilde{O}(n^{7\/5})$ edges in $\\widetilde{O}(mn^{3\/5})$ time.\n\\end{theorem}\n\nFor comparison, the bottleneck to Chechik's original construction is solving the All-Pairs-Shortest-Paths (APSP) problem; with combinatorial methods, this has an $O(mn)$ runtime, and with matrix multiplication methods, $O(n^\\omega)$ \\cite{seidel1995all} \\footnote{We note that when $m> n^{\\omega-0.4}$, the bottleneck in the algebraic case is instead the second stage of the algorithm described in section 1.2 ($\\widetilde{O}(mn^{2\/5})$).}. Currently, $\\omega <2.373$ \\cite{alman2021refined}. See Section 1.2 for a full runtime analysis of the original construction.\n\nOur speedup relies on avoiding the APSP problem. We do this by realizing that we can weaken the path finding methods in Chechik's original construction without compromising error. In particular, we introduce a new problem in Section 2.2, which we call the ``Weak Constrained Single Source Shortest Paths\" (weak CSSSP) problem. We give a Dijkstra-time solution to this problem and apply it to create our new +4 spanner construction in Section 2.3.\n\n\n\nWith matrix multiplication methods for APSP, Chechik's algorithm has an $\\widetilde{O}(n^\\omega)$ implementation \\cite{seidel1995all}\nHowever, we note that there is a range of $m$ values where our combinatorial algorithm potentially outperforms algebraic methods; for example if $\\omega \\geq 2.3$, then when $m < n^{1.699}$, the complexity of our algorithm is polynomially faster\n\n\nFinally, we extend our weak CSSSP method to the construction of spanners in the weighted setting. While the unweighted setting is predominant in the study of additive spanners, the generalization was made to the weighted setting by Elkin et al. in \\cite{elkin2019almost}, and further work was done in \\cite{ahmed2020weighted,elkin2020improved,ahmed2021additive}. There are two different weighted generalizations of $+k$ spanners in the literature; the weaker generalization (introduced in \\cite{ahmed2020weighted}) requires the spanner $H$ to satisfy $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t) + kW$ for each $s,t \\in V(G)$, where $W = \\max_{e \\in E(G)} w(e)$ is the maximum edge weight of the edges of $G$. These are called $+kW$ spanners. The stronger generalization (studied in \\cite{elkin2020improved, ahmed2021additive}) defined below restricts the edge weight stretch factor to the maximal edge weight over shortest $s \\leadsto t$ shortest paths, denoted $W(s,t)$. For this reason this generalization is known as ``local weighted error\".\n\n\n\\begin{definition}[Weighted Additive Spanner (Global Error)]\nA $+kW$ spanner of a graph $G$ is a subgraph $H$ that satisfies $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t)+kW$ for all $s,t \\in V(G)$, where $W = \\max_{e \\in E}w(e)$\n\\end{definition}\n\n\\begin{definition}[Weighted Additive Spanner (Local Error)]\nA $+kW(\\cdot,\\cdot)$ spanner of a graph $G$ is a subgraph $H$ that satisfies $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t)+kW(s,t)$ for all $s,t \\in V(G)$, where $W(s,t)$ is the maximum edge weight along a shortest path $\\pi_G(s,t)$ in $G$.\n\\end{definition}\n\n\nIn \\cite{ahmed2021additive}, Ahmed et al. generalized the 4-additive spanner construction presented in \\cite{chechik2013new} to the (strong) weighted setting. Their algorithm constructs a $+4W(\\cdot,\\cdot)$ spanner on $\\widetilde{O}(n^{7\/5})$ edges, and can be implemented in $\\widetilde{O}(mn^{4\/5})$ time by using AliAbdi et al's Bi-SPP algorithm \\cite{AliAbdi2019} for constrained shortest path finding. Our contribution in section 3 will be a $+4W(\\cdot,\\cdot) + \\epsilon W$ spanner in $\\widetilde{O}(mn^{3\/5})$ time, on $\\widetilde{O}_\\epsilon(n^{7\/5} \\epsilon^{-1})$ edges with high probability, for any error $1>\\epsilon >0$.\n\n\n\\begin{theorem}\nFor any weighted graph $G = (V,E)$ and $\\epsilon >0$, there is a $+4W(\\cdot,\\cdot)+\\epsilon W$ spanner on $\\widetilde{O}_\\epsilon(n^{7\/5})$ edges and computable in $\\widetilde{O}(mn^{3\/5})$ time, with high probability.\n\\end{theorem}\n\\noindent\nWe note that while Ahmed et. al's construction in \\cite{ahmed2021additive} doesn't have the extra $+\\epsilon W$ stretch, our construction comes with a polynomial speedup. \n\n\\subsection{Notations}\n\nWe will use $\\pi_G(s,t)$ to refer to a canonical shortest path between two nodes $s,t \\in V(G)$. $P(s,t)$ is a variable we use in some of our algorithms that describes some computed $s \\leadsto t$ path. For a node $v \\in V(G)$, $\\Gamma_G(v)$ denotes the neighborhood of $v$ (the set containing $v$ and its neighbors) in $G$. When $S$ is a set, $\\Gamma_G(S):= \\bigcup_{v \\in S} \\Gamma_G(v)$. $\\mathcal{P}(u,v)$ denotes the set of all paths between nodes $u,v$. If $A,B$ are subsets of $V$, then $\\mathcal{P}(A,B) = \\bigcup_{u\\in A, v\\in B}\\mathcal{P}(u,v)$\n\n\\subsection{Current Runtime of the +4 Spanner Construction}\n\n\nIn \\cite{chechik2013new}, Shiri Chechik presents a spanner construction that produces a +4 spanner on $\\widetilde{O}(n^{7\/5})$ edges on average with probability $>1-1\/n$. The runtime complexity, however, was not analyzed. In this section, we will describe Chechik's algorithm and then give a runtime analysis. Chechik's construction of a +4 spanner $H$ of an input graph $G$ can be split into three stages:\n\n\\begin{enumerate}[(i)]\n \\item All edges adjacent to ``light nodes\" (nodes with degree $< \\mu = \\lceil n^{2\/5}\\log^{1\/5}n\\rceil$) are added to $H$.\n \n \\item Nodes are sampled for inclusion into a set $S_1$ with probability $9\\mu\/n$. BFS (Breadth-First Search) trees for these nodes are computed, and the edges for these trees are added to $H$.\n \n \\item Nodes are sampled for inclusion into a set $S_2$ with probability $1\/\\mu$. For each ``heavy\" node (nodes with degree $\\geq \\mu$ in the original graph) $v$ that is not in $S_2$, but is adjacent to some node of $S_2$, we arbitrarily choose a neighbor $x \\in S_2$ and add the edge $(v,x)$ to $H$. These choices also define the ``clusters\" of the graph: for each $x \\in S_2$, $C(x)$ is the set containing $x$ and its adjacent heavy nodes that were paired with $x$ in the previous step. We now find, for each pair $x_1,x_2 \\in S_2$, the shortest path $P(s,t)$ subject to the constraint that $s \\in C(x_1)$, $t \\in C(x_2)$, and $P(s,t)$ has $\\leq \\mu^3\/n$ heavy nodes. We use $\\texttt{heavy\\_dist}_G(P(s,t))$ to refer to the number of heavy nodes on $P(s,t)$ in $G$.\n\n\\end{enumerate}\n\nAlgorithm \\ref{alg:chechik} gives the full details. Stage (i) takes $O(n)$ time and stage (ii) takes $\\widetilde{O}(mn^{2\/5})$ time with high probability. The computationally dominant step of this algorithm is the task of finding these shortest paths between the clusters in (iii) (unless algebraic methods are used, in which case stage (ii) dominates). For worst case inputs, the expected number of clustered nodes (nodes in some cluster) is $\\Omega(n)$. Thus, this algorithm's runtime will be bottlenecked by the all-pairs-shortest-paths problem. We now show that the heavy-node constraint on the paths does not increase the runtime.\nTo see this, we note that it's enough to search over paths of the form\n$$P(x_1, x_2) = (x_1,s)\\circ \\pi_G(s,t) \\circ (t,x_2) \\footnote{Paths of this form will be important in our own construction (see Definition 5).}$$\n($\\circ$ denotes path concatenation), where $x_1,x_2$ range over $S_2$ and $s \\in C(x_1)$, $t \\in C(x_2)$. Specifically, we want the shortest path of this form for each pair of clusters $C(x_1),C(x_2)$, where $\\pi_G(s,t)$ is a constraint-satisfying ($\\leq\\mu^3\/n$ heavy nodes) path that is also a shortest path in $G$.\n\nTo find such paths, we first solve APSP ($O(mn)$ time combinatorially, $O(n^{\\omega})$ time algebraically) to get shortest paths $\\pi_G(s,t)$ for each $s,t \\in V$. Then for all pairs of clustered nodes $s,t$, with cluster centers $x_1,x_2$ respectively: if $\\texttt{heavy\\_dist}_G(\\pi_G(s,t)) \\leq \\mu^3\/n$, set $P(x_1,x_2) = (x_1,s) \\circ \\pi_G(s,t) \\circ (t,x_2)$ as the current best path for the cluster pair $(C(x_1),C(x_2))$ if one hasn't yet been selected, otherwise replace the current path iff $P(x_1,x_2)$ is shorter. This is an APSP time process for finding the shortest valid canonical shortest path connecting each cluster pair; at the end of the process, we add the edges of these best paths. We note that because we're not searching over \\textit{all} paths, but only one set of canonical shortest paths, it's possible we fail to find valid (constraint satisfying) paths between some cluster pairs. This does not impede correctness, as we only require these paths in the cases that they exist. \n\n\n\\begin{figure}[h]\n\\begin{algorithm}[H]\n \\label{alg:chechik}\\caption{Chechik's 4-Additive Spanner Construction \\cite{chechik2013new}}\n \\KwIn{$n$-node graph $G=(V,E)$}\\vspace{1em}\n $E'=$ All edges incident to light nodes\\\\\n Sample a set of nodes $S_1$ at random, every node with probability $9\\mu\/n$\\\\\n \\ForEach{node $x\\in S_1$}{\n Construct a BFS tree $T(x)$ rooted at $x$ spanning all vertices in $V$\\\\\n $E'=E'\\cup E(T(x))$\\\\\n }\\vspace{1em}\n %\n Sample a set of nodes $S_2$ at random, every node with probability $1\/\\mu$\\\\\n \\ForEach{heavy node $x$ so that $(\\{x\\}\\cup\\Gamma_G(x))\\cap S_2 = \\varnothing$}{\n Add all incident edges of $x$ to $E'$\\\\\n }\n \\ForEach{node $x\\in S_2$}{\n C(x) = \\{x\\}\n }\n \\ForEach{heavy node $v$ so that $v\\not\\in S_2$ and $\\Gamma(v)\\cap S_2\\neq\\varnothing$}{\n Arbitrarily choose one node $x\\in\\Gamma_G(v)\\cap S_2$\\\\\n $C(x) = C(x) \\cup \\{x\\}$\\\\\n $E' = E' \\cup \\{(u,v)\\}$\\\\\n }\n \\ForEach{pair of nodes $(x_1, x_2)$ in $S_2$}{\n Let $\\hat{\\mathcal{P}}=\\{P\\in\\mathcal{P}(C(x_1),C(x_2))\\ |\\ \\texttt{heavy\\_dist}_G(P)\\leq\\mu^3\/n\\}$\\\\\n Let $P(\\hat y_1, \\hat y_2)$ be the path in $\\hat{\\mathcal{P}}$ with minimal $\\left|P(\\hat y_1, \\hat y_2)\\right|$\n $E'=E'\\cup E(P(\\hat y_1, \\hat y_2))$\n }\n \\Return $H=(V,E')$\n\\end{algorithm}\n\\end{figure}\n\n\\FloatBarrier \n\n\n\n\n\\section{Fast Construction of the +4 Spanner}\n\n\nIn this section, we present our main result; a modification of Chechik's +4 spanner construction that has $\\widetilde{O}(mn^{3\/5})$ runtime with high probability, with no compromise to size or error.\n\n\\subsection{Constrained Shortest Paths}\n\nChechik's original algorithm required the computation of shortest paths subject to a constraint on the number of heavy nodes in the paths. This was a proxy for constraining the number of edges that had not yet been added to the spanner at that point in the construction. We will call CSSSP the ``Constrained Single Source Shortest Path Problem\". This is similar to the GB-SPP (``Gray-Vertices Bounded Shortest Path Problem\") presented by AliAbdi et al. in \\cite{AliAbdi2019}, but our constraint is on the edges instead of on the nodes.\n\n\\begin{definition}[CSSSP] The constrained single-source shortest paths problem is defined by the following algorithm contract:\n\\begin{itemize}\n \\item \\textbf{Input:} An (unweighted, undirected) graph $G=(V,E)$, a set of ``gray\" edges $E_g \\subset E$, a source vertex $s \\in V$, and a positive integer $g$.\n \n \\item \\textbf{Output:} For every $t \\in V$, a path $P(s,t)$ on $\\leq g$ gray edges, where $|P(s,t)| \\leq |P'(s,t)|$ for all $s \\leadsto t$ paths $P'(s,t)$ on $\\leq g$ gray edges.\n\\end{itemize}\n\\end{definition}\n\nOur modification to Chechik's construction will also make use of constrained shortest path finding, but the CSSSP problem is stronger than necessary for our purposes, and we can get away with a better runtime by solving a weaker problem. In this section, we define and give an efficient algorithm for a weaker variation on CSSSP, which we'll call weak CSSSP. In particular, we will only need to find constrained shortest paths from $s$ to $t$ in situations where a certain type of $s \\leadsto t$ constrained path already exists. We define these paths and call them \\textbf{g-short paths}\n\n\n\\begin{definition}[g-short path]\nFor two nodes $s,t$, an $s \\leadsto t$ path is called ``g-short\" if it has $5g$ gray edges. Note by construction that the weight of a path is its length plus $g^{-1}$ times the number of gray edges. Thus $w(P(s,t)) > |P(s,t)| + g^{-1}\\cdot 5g = |P(s,t)| + 5$. Furthermore, $w(P'(s,t)) < |P'(s,t)| + g^{-1} \\cdot g = |P'(s,t)| + 1$. But we also have, by the fact that $P(s,t)$ is the lowest-weight $s \\leadsto t$ path, that $w(P(s,t)) \\leq w(P'(s,t))$, and thus \n\n\\begin{align*}\n |P(s,t)|+5 &< |P'(s,t)| + 1\\\\\n &\\leq |\\pi_G(s',t')| + 2 + 1\\\\\n & \\leq |\\pi_G(s,t)| +2+ 2 + 1\\\\\n &= \\texttt{dist}_G(s,t)+5\n\\end{align*}\n\\noindent\nThis implies that $|P(s,t)| < \\texttt{dist}_G(s,t)$, which is a contradiction. Thus the computed path $P(s,t)$ has $\\leq 5g$ gray edges. We now show the g-optimality condition to complete the proof: let $P_g(s,t)$ be an arbitrary $s\\leadsto t$ path on $\\mu^3\/n$ heavy nodes, we have $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t)+4$ with probability $\\geq 1-\\frac{1}{n^3}$\n\\end{lemma}\n\\begin{proof}\nIn this case, we claim that there is a $\\geq 1-1\/n^3$ probability that $\\pi_G(s,t)$ is adjacent to a BFS tree in $H$. $\\pi_G(s,t)$ has $>\\mu^3\/n$ heavy nodes, each of degree $\\geq \\mu$. Thus the sum of the degrees of nodes on $\\pi_G(s,t)$ is $> \\mu^4\/n$. By Lemma 5, this implies there are at least $\\mu^4\/3n$ nodes adjacent to $\\pi_G(s,t)$. Each node $v$ has probability $9\\mu\/n$ of being included in $S_1$, and thus having a shortest-path tree rooted at $v$ in $H$. Therefore the probability that \\textit{none} of these nodes adjacent to $\\pi_G(s,t)$ have such a tree rooted at them is\n \\begin{align*}\n &\\leq (1-9\\mu\/n)^{\\mu^4\/3n}\\\\\n &=(1-9\\log^{1\/5}n\/n^{3\/5})^{n^{3\/5}\\log^{4\/5}n\/3}\\\\\n &=(1-9\\log^{1\/5}n\/n^{3\/5})^{(n^{3\/5}\/9\\log^{1\/5}n)\\cdot 3\\log n}\\\\\n &\\leq \\left(\\frac{1}{e}\\right)^{3 \\log n}\\\\\n &\\leq 1\/n^3\n \\end{align*}\n where we used the fact that $(1-\\frac{1}{x})^x < 1\/e$ for $x\\geq 1$. Thus, we have a $> 1-1\/n^3$ probability of the existence of a node $r$ neighboring some $u \\in \\pi_G(s,t)$ such that a BFS tree rooted at $r$ is in $H$. When this is the case, we can simply take the $s\\leadsto r$ followed by the $r \\leadsto t$ shortest paths provided by the BFS tree, which has a stretch factor of 2 as shown below:\n \\begin{align*}\n \\texttt{dist}_H(s,t) &\\leq \\texttt{dist}_H(s,r) + \\texttt{dist}_H(r,t)\\\\\n &= \\texttt{dist}_G(s,r) + \\texttt{dist}_G (r,t)\\\\\n &\\leq \\texttt{dist}_G(s,u) + 1 + \\texttt{dist}_G (u,t)+1\\\\\n &= \\texttt{dist}_G(s,t)+2\n \\end{align*}\n\n\\end{proof}\n\n\\begin{lemma}\nFor any two uncovered nodes $s,t\\in V(G)$ such that the canonical shortest path $\\pi_G(s,t)$ has $\\leq \\mu^3\/n$ heavy nodes, we have $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t)+4$ with probability $\\geq 1-\\frac{1}{n^3}$.\n\\end{lemma}\n\\begin{proof}\nBoth $s,t$ are uncovered and thus in $\\Gamma_G(S_2)$. Let $x_1,x_2 \\in S_2$ such that $s \\in \\Gamma_H(x_1)$ and $t \\in \\Gamma_H(x_2)$. We assume $x_1 \\neq x_2$ as this case is trivial.\\\\\n\nCall an edge $(u,v)$ ``heavy\" if both $u$ and $v$ are heavy nodes. Since $\\pi_G(s,t)$ is a (shortest) path on $\\mu^3\/n$ heavy nodes, it has $<\\mu^3\/n = g-2$ heavy edges, meaning $P'(x_1,x_2) := (x_1,s) \\circ \\pi_G(s,t) \\circ \\pi_G(t,x_2)$ has $1-1\/n$, $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t) + 4$ holds for all $s,t \\in V(G)$.\n\n\\begin{lemma}\nThe subgraph $H$ produced by Algorithm \\ref{alg:best} has $O(n\\mu) = \\widetilde{O}(n^{7\/5})$ edges with high probability.\n\\end{lemma}\n\\begin{proof}\nWe can separate the addition of edges to $H$ into 4 types:\n\n\\begin{enumerate}\n \\item The edges incident to light nodes are added. Each light node is incident to $\\leq \\mu$ edges by definition, so $O(n\\mu) = \\widetilde{O}(n^{7\/5})$ edges are added.\n \n \\item The BFS tree of each node in $S_1$ is added. Each such tree contributes $O(n)$ edges. The probability of a node being added to $S_1$ is $9\\mu\/n$, so $|S_1|=\\Theta(\\mu)$ with high probability, and thus $O(\\mu \\cdot n) = \\widetilde{O}(n^{7\/5})$ edges are added with high probability\n \n \\item Edges adjacent to heavy nodes $v$ that are $\\notin \\Gamma_G(S_2)$ are added. Nodes are added to $S_2$ with probability $1\/\\mu$, thus the probability of $v$ being neither in $S_2$ nor adjacent to a node in $S_2$ is $\\leq (1-1\/\\mu)^{\\deg(v)+1}$. If $\\deg(v) = \\Omega(\\mu \\log n)$, then it is adjacent to a node in $S_2$ with high probability. Thus the number of edges added for $v$ is at most $1+\\deg(v)(1-1\/\\mu)^{\\deg(v)} < \\mu$ with high probability. Unioning over all $v$, this adds $O(n\\mu)=\\widetilde{O}(n^{7\/5})$ edges with high probability.\n \n \\item Edges on paths between $S_2$ nodes with $\\leq 5\\mu^3\/n$ heavy edges are added. $|S_2| = \\Theta(n\/\\mu)$ with high probability, yielding $\\Theta(n^2\/\\mu^2)$ pairs of $S_2$. All the light edges (edges adjacent to light nodes) have already been added to $H$, so each path between these $S_2$ pairs adds at most $\\Theta(\\mu^3\/n)$ edges. Unioning over the number of pairs, this adds $O(\\mu n)=\\widetilde{O}(n^{7\/5})$ edges with high probability. \\qedhere\n\\end{enumerate}\n\n\n\n\n\n\n\n\n\n\n\\end{proof}\n\n\n\\begin{lemma}\nOn an $n-$node $m-$edge input graph, Algorithm \\ref{alg:best} runs in $\\widetilde{O}(mn^{3\/5})$ with high probability.\n\\end{lemma}\n\\begin{proof}\n\nThe only two superlinear stages of the algorithm are (a) the generation of the $S_1$ Breadth-First Search trees, and (b) solving weak CSSSP for each node of $S_2$. For (a): nodes are sampled to be in $S_1$ with probability $9\\mu\/n$, so $|S_1| = O(\\mu) = \\widetilde{O}(n^{2\/5})$ with high probability. BFS has worst-case runtime $O(m)$. Thus this stage is $O(m\\mu)=\\widetilde{O}(mn^{2\/5})$ time. For (b): we showed in section 2.1 an algorithm that solves weak CSSSP in $\\widetilde{O}(m)$ time, which we run for each node of $S_2$. Multiplying this over the size of $S_2$ (which has size $\\widetilde{O}(n^{3\/5})$ with high probability), we get $\\widetilde{O}(mn^{3\/5})$ time with high probability.\n\n\n\\end{proof}\n\n\n\\noindent\nTheorem 1 now follows from Lemmas 6-9.\n\n\n\n\\section{Weighted +4 Spanner}\n\n\nIn this section, we prove Theorem 2 by first synthesizing a weighted analogue of the weak CSSSP problem from section 2.1, then we apply this in a similar fashion to create our $+4W(s,t)+\\epsilon W$ construction. We note that a $+4W$, $\\widetilde{O}(n^{7\/5})$ edge, $\\widetilde{O}(mn^{3\/5})$ time spanner construction is a very straightforward generalization of the methods presented in the unweighted part of this paper. However, $W(s,t)$ error is preferable (except in the case when all the edge weights are equal). \n\n\n\n\n\\subsection{Weighted Constrained Shortest Paths}\n\nIn our first step towards our weighted spanner, we will generalize weak CSSSP from section 2.1 to the weighted setting, and give a Dijkstra-time algorithm for solving it. This is also where the $\\epsilon$ error of the construction will be incurred, so our generalization will incorporate an error parameter. There are many ways to generalize weak CSSSP to the weighted setting, but we choose this one as it is what we've been able to find a use for in the weighted spanner construction.\n\n\\begin{definition}[Weighted Weak CSSSP (with error)] The weighted weak constrained single-source shortest paths problem with error is defined by the following algorithm contract:\n\n\\begin{itemize}\n \\item \\textbf{Input:} An (undirected) graph $G=(V,E)$, a set of ``gray\" edges $E_g \\subset E$, a source vertex $s \\in V$, a weight function $w:V\\to \\mathbb{R}^+$, an error parameter $1>\\epsilon>0$, and a positive integer $g$.\n \n \\item \\textbf{Output:} For every $t \\in V$, a path $P(s,t)$ on $\\leq 5g\/\\epsilon$ gray edges, satisfying the following:\n \\begin{itemize}\n \\item If an $s\\leadsto t$ g-short \\footnote{We reuse the same definition from section 2.1.} path exists, then the \\textbf{near g-optimality condition} holds: $w(P(s,t)) < w(P_g(s,t)) + \\epsilon W$ for any $s\\leadsto t$ path $P_g(s,t)$ on $\\epsilon>0$\\\\\n Positive integer $g$\n }\\vspace{1em}\n \n Let $W = \\max_{e \\in E} w(e)$\n \n \n \\ForEach{edge $(u,v) \\in E$}{\n $w'(u,v)\\leftarrow w(u,v)+\\epsilon W g^{-1}$ if $(u,v)$ is gray, and $w'(u,v)\\leftarrow w(u,v)$ otherwise.\n } \n \n \n Run Dijkstra's algorithm on $G$ with source node $s$ and weight function $w'$ to get paths $P(s,t)$ for each other $t \\in V$\\\\\n \\Return these $P(s,t)$ paths \n\n\\end{algorithm}\n\\end{figure}\n\n\n\\begin{theorem}\nAlgorithm \\ref{alg:deltaweighted} solves Weighted Weak CSSSP with error in $O(m + n \\log n) = \\widetilde{O}(m)$ time.\n\\end{theorem}\n\\begin{proof}\n\nThe time complexity follows immediately from the complexity of Dijkstra's algorithm, which is the dominant stage of the algorithm. We now prove correctness.\n\nLet $t \\in V$ and suppose a g-short $s\\leadsto t$ path $P'(s,t)=(s,s') \\circ \\pi_G(s',t') \\circ (t',t)$ exists. We will first show that $P(s,t)$ has $\\leq 5g\/ \\epsilon$ gray edges. Suppose to show a contradiction that it has $>5g\/\\epsilon$ gray edges. Thus\n\n\n\\begin{align*}\n w(P(s,t)) + 5W &< w'(P(s,t))\\\\\n &\\leq w'(P'(s,t))\\\\\n &< w(P'(s,t)) + g\\cdot (\\epsilon W g^{-1}) = w(P'(s,t)) + \\epsilon W\\\\\n &\\leq w(P'(s,t)) + W\\\\\n &\\leq w(\\pi_G(s',t'))+2W+W\n\\end{align*}\n\nTherefore $w(P(s,t)) + 4W < w(\\pi_G(s',t')) + 2W$. Since $\\pi_G(s',t')$ is a shortest path, $w(\\pi_G(s',t')) \\leq w(P(s,t)) + 2W$. This implies $w(P(s,t)) +4W < w(P(s,t)) + 4W$, a contradiction.\\\\\n\n\nNow we prove near g-optimality. Let $P_g(s,t)$ be an arbitrary $s\\leadsto t$ path on $ 0$, on $\\widetilde{O}_\\epsilon(n^{7\/5}e^{-1})$ edges in $\\widetilde{O}(mn^{3\/5})$ time. This will make use of our weak CSSSP generalization to the weighted setting with error discussed in the previous subsection, which is where the $+\\epsilon W$ stretch is incurred\n\nThe construction differs from Algorithm \\ref{alg:best} in three important ways: (i): instead of adding all the edges of light nodes to the spanner $H$, we perform a \\textbf{$\\mu$-lightweight initialization} - that is, we add the $\\mu$ lightest edges of each node to $H$ (breaking ties arbitrarily), a technique introduced in \\cite{ahmed2021additive}.\n\n\\begin{definition}[$d-$lightweight initialization \\cite{ahmed2021additive}]\nA $d-$lightweight initialization $H = (V,E')$ of a weighted graph $G = (V,E)$ is a subgraph created by selecting the $d$ lightest edges of every node of $G$, breaking ties arbitrarily.\n\\end{definition}\n\n(ii): Instead of computing standard weak CSSSP (as seen in Section 2.2) on the $S_2$ nodes, we compute our new weighted version with error. (iii): We now omit the step of connecting ``heavy nodes\" with nodes of $S_2$. Instead we rely on these connections happening ``naturally\" due to our $\\mu$-lightweight initialization, which allows us to make use of the properties the lightweight initialization gives us.\n\n\\begin{figure}[h]\n\\begin{algorithm}[H]\n \\label{alg:weightedspan}\\caption{$+4W(\\cdot,\\cdot) + \\epsilon W$ Spanner}\n \\KwIn{$n$-node graph $G=(V,E)$\\\\\n\tWeight function $w:E \\mapsto \\mathbb{R}^+$\\\\\n\tError parameter $1>\\epsilon>0$\\\\\n\t}\\vspace{1em}\n Let $H_0=(V,E')$ be a $\\mu$-lightweight initialization of $G$.\\\\\n \n Sample a set of nodes $S_2$ at random, every node with probability $1\/\\mu$\\\\\n \\ForEach{node $x$ so that $(\\{x\\}\\cup\\Gamma_{H_0}(x))\\cap S_2 = \\varnothing$}{\n Add all incident edges of $x$ to $E'$\\\\\n }\n Sample a set of nodes $S_1$ at random, every node with probability $9\\mu\/n$\\\\\n \\ForEach{node $x\\in S_1$}{\n Construct a shortest-path tree $T(x)$ rooted at $x$ spanning all vertices in $V$\\\\\n $E'=E'\\cup E(T(x))$\\\\\n }\\vspace{1em}\n %\n \n \n \n \n \n \n \n \n \n \n \n \n \\ForEach{node $x_1 \\in S_2$}{\n Compute weighted weak CSSSP with error on $G$, with $g = \\mu^3\/n+2$, $x_1$ as the source vertex, $E_g = E \\setminus E'$, and $\\epsilon$ as the error parameter, to get paths $P(x_1,x_2)$ for each $x_2 \\in V$.\\\\\n Add $E(P(x_1,x_2))$ to $E'$ for each $t \\in S_2$\n }\n \n\n \\Return $H=(V,E')$\n\\end{algorithm}\n\\end{figure}\n\n\\noindent\nNote that $H_0$ in Algorithm 5 denotes the $\\mu-$initialization of $G$, before any additional edges are added to $E'$. We will refer to $H_0$ in our proofs as it will allow us to make use of the fact that the edges added are only the ones form the lightweight initialization. We now prove correctness by the following series of lemmas. We will make use of the following theorem due to Ahmed et al.\n\n\n\\begin{theorem}[\\cite{ahmed2020weighted}]\nLet $H$ be a $d-$lightweight initialization of an undirected, weighted graph $G$. Then if a shortest path $\\pi_G(s,t)$ is missing $l$ edges in $H$, there are $\\Omega(dl)$ different nodes adjacent to $\\pi_G(s,t)$ in $H$.\n\\end{theorem}\n\n\n\\begin{lemma}\nFor any two nodes $s,t\\in V(G)$ such that the canonical shortest path $\\pi_G(s,t)$ is missing $>\\mu^3\/n$ edges in $H_0$, we have $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t)+4W(s,t)$ with probability $\\geq 1-\\frac{1}{n^3}$\n\\end{lemma}\n\n\\begin{proof}\n\nThis implies that there are $>\\mu^3\/n$ \\textit{nodes} along $\\pi_G(s,t)$ with missing incident edges in $H_0$. Call the set of these nodes $S$. Since $H_0$ is a $\\mu-$lightweight initialization, it follows that nodes missing an edge in $H_0$ must have degree $>\\mu$ in $G$. We utilize the above theorem from \\cite{ahmed2020weighted}, which allows us to conclude that there are $\\Omega(\\mu^4\/n)$ different nodes adjacent to $\\pi_G(s,t)$ in $H_0$. \n\n\n\nAs shown in Lemma 4 (the details of which we won't repeat), we have a $> 1-1\/n^3$ probability of one of these neighbors being a member of $S_1$. In this case, let $r\\in S_1$ be adjacent to a node $q$ of $\\pi_G(s,t)$ in $H_0$. Since $(q,r) \\in H_0$ but $q$ is disconnected from $\\pi_G(s,t)$ in $H_0$, it follows from the fact that $H_0$ is a $\\mu-$lightweight initialization that $w(q,r)$ is lighter than the missing edge incident to $q$ on this path, i.e. $w(q,r) \\leq W(s,t)$.\n\nSince $r \\in S_1$, it is the root of a shortest path tree of $G$ included in $H$. Thus, since $\\pi_G(s,r)$ is a shortest path, $w(\\pi_G(s,r)) \\leq w(\\pi_G(s,q)) + w(q,r) \\leq w(\\pi_G(s,q))+W(s,t)$. Likewise, $w(\\pi_G(r,t)) \\leq w(\\pi_G(q,t)) + W(s,t)$. Thus, the path $\\pi_G(s,r) \\circ \\pi_G(r,t)$, which belongs to $H$, witnesses that\n\n\\begin{align*}\n\\texttt{dist}_H(s,t) &\\leq w(\\pi_G(s,q))+W(s,t) + w(\\pi_G(q,t)) + W(s,t)\\\\\n&= w(\\pi_G(s,t)) + 2W(s,t)\\\\\n&= \\texttt{dist}_G(s,t) + 2W(s,t)\n\\end{align*} \n\nThus with probability $>1-1\/n^3$, we achieve the required stretch.\n\n\\end{proof}\n\n\\begin{lemma}\nFor any two nodes $s,t\\in V(G)$ such that the canonical shortest path $\\pi_G(s,t)$ is missing $< \\mu^3\/n$ edges in $H_0$, we have $\\texttt{dist}_H(s,t) \\leq \\texttt{dist}_G(s,t)+4W(s,t) + \\epsilon W$.\n\\end{lemma}\n\\begin{proof}\nJust as in the unweighted case, we can assume WLOG that $s$ and $t$ are uncovered, and thus are each in the neighborhood of an $S_2$ node (all nodes $\\notin \\gamma(S_2)$ are covered by the algorithm). Let $x_1,x_2 \\in S_2$ such that $s \\in \\Gamma(x_1)$ and $t \\in \\Gamma(x_2)$. We can furthermore assume that the first and last edges of $\\pi_G(s,t)$ are missing from $H_0$, otherwise we could simply push our analysis to the first\/last nodes on $\\pi_G(s,t)$ to be severed from the path in $H_0$.\n\nSince $\\pi_G(s,t)$ is a shortest path with $< g-2 = \\mu^3\/n$ missing (gray) edges, $P'(x_1,x_2):=(x_1,s')\\circ \\pi_G(s',t') \\circ (t',x_2)$ is a g-short path. Thus by weighted weak CSSSP with error, our construction yields a path $P(x_1,x_2)$ with $w(P(x_1,x_2)) \\leq w(P'(x_1,x_2)) + \\epsilon W$. Furthermore, by the fact that $H_0$ is a $\\mu$-lightweight initialization, the edge $(x_1,s)$ must be lighter than the first edge of $\\pi_G(s,t)$, and $(t,x_2)$ must be lighter than the last edge of $\\pi_G(s,t)$. Thus $w(x_1,s),w(t,x_2) \\leq W(s,t)$.\\\\\n\nTherefore, $w(P(x_1,x_2)) \\leq w(\\pi_G(s,t))+ 2W(s,t) + \\epsilon W$. Thus, the path $(s,x_1) \\circ P(x_1,x_2) \\circ (x_2,t)$ in $H$ witnesses that\n\n\\begin{align*}\n\\texttt{dist}_H(s,t) &\\leq w(s,x_1) + w(P(x_1,x_2)) + w(x_2,t)\\\\\n&\\leq 2W(s,t) + w(P(x_1,x_2))\\\\\n&\\leq 2W(s,t) + 2W(s,t) + \\epsilon W + w(\\pi_G(s,t))\\\\\n&= \\texttt{dist}_G(s,t) + 4W(s,t) + \\epsilon W\n\\end{align*}\n\\noindent\nThus we deterministically have the required stretch for such node pairs.\n\n\\end{proof}\n\n\\noindent\nCorrectness now follows by the above two lemmas and the union bound.\n\n\\noindent\nWe now show that $H$ has the desired edge bound. We note that the details of this proof are mostly the same as the corresponding proof for our unweighted construction.\n\n\\begin{lemma}\n$H$ has (with high probability) $\\widetilde{O}_\\epsilon(n^{7\/5}\\epsilon^{-1})$ edges.\n\\end{lemma}\n\\begin{proof}\nAlgorithm \\ref{alg:weightedspan} adds edges to $H$ in 4 stages:\n\\begin{enumerate}[(i)]\n \\item We begin with a $\\mu-$lightweight initialization of $G$, which adds $\\widetilde{O}(n^{2\/5})$ edges per node, giving a total of $\\widetilde{O}(n^{7\/5})$ edges. This covers all light nodes (of degree $<\\mu$).\n \n \n \n \\item We add the edges of a shortest path tree for each node of $S_1$. The probability of a node's inclusion into $S_1$ is $9\\mu\/n$, thus $|S_1| = \\widetilde{O}(n^{2\/5})$ with high probability. Adding $O(n)$ edges for each of the $S_1$ nodes thus yields $\\widetilde{O}(n^{7\/5})$ edges added with high probability.\n \n \n \n \\item We add all the edges of heavy nodes $v$ (of degree $>\\mu$) not in the neighborhood of any $S_2$ node. Nodes are added to $S_2$ with probability $1\/\\mu$, thus the probability of $v$ being neither in $S_2$ nor adjacent to a node in $S_2$ is $\\leq (1-1\/\\mu)^{\\deg(v)+1}$. If $\\deg(v) = \\Omega(\\mu \\log n)$, then it is adjacent to a node in $S_2$ with high probability. Thus the number of edges added for $v$ is at most $1+\\deg(v)(1-1\/\\mu)^{\\deg(v)} < \\mu$ with high probability. Unioning over all $v$, this adds $O(n\\mu)=\\widetilde{O}(n^{7\/5})$ edges with high probability.\n \n \\item Edges on paths between $S_2$ nodes with $\\leq 5\\epsilon^{-1}\\mu^3\/n$ additional edges are added to $H$. $|S_2| = \\Theta(n\/\\mu)$ with high probability, yielding $\\Theta(n^2\/\\mu^2)$ pairs of $S_2$. Since each path between these pairs incurs $\\leq 5\\epsilon^{-1}\\mu^3\/n$ extra edges, this adds $O_\\epsilon(\\mu n \\epsilon^{-1})=\\widetilde{O}_\\epsilon(n^{7\/5}\\epsilon^{-1})$ edges with high probability.\n\\end{enumerate}\n\\end{proof}\n\n\nFinally, we show that Algorithm \\ref{alg:weightedspan} has the desired runtime.\n\n\\begin{lemma}\nOn an $n-$node $m-$edge input graph, Algorithm \\ref{alg:weigtedspan} runs in $\\widetilde{O}(mn^{3\/5})$ with high probability.\n\\end{lemma}\n\\begin{proof}\n\nThe only two superlinear stages of the algorithm are (a) the generation of the $S_1$ shortest-path trees, and (b) solving weak weighted CSSSP with error for each node of $S_2$. For (a): nodes are sampled to be in $S_1$ with probability $9\\mu\/n$, so $|S_1| = O(\\mu) = \\widetilde{O}(n^{2\/5})$ with high probability. Dijkstra has worst-case runtime $\\widetilde{O}(m)$. Thus this stage is $\\widetilde{O}(mn^{2\/5})$ time. For (b): we showed in section 3.1 an algorithm that solves weak CSSSP in $\\widetilde{O}(m)$ time, which we run for each node of $S_2$. Multiplying this over the size of $S_2$ (which has size $\\widetilde{O}(n^{3\/5})$ with high probability), we get $\\widetilde{O}(mn^{3\/5})$ time.\n\n\n\\end{proof}\n\n\\noindent\nBy Lemmas 12-15, we have now proven the main result of this chapter (Theorem 2).\n\n\n\n\n\\section{Conclusion}\n\nIn this paper we have presented a new state-of-the-art $\\widetilde{O}(mn^{3\/5})$ complexity result for constructing the +4 spanner, doing so by solving a novel pathfinding problem (weak CSSSP). This fills in a literature gap that has existed between +2,+6, and +8 spanners, as this is the first paper studying the efficiency of the +4 spanner construction. We also extended our methods to the weighted setting, where we were able to to derive a construction for $+4W(s,t)+\\epsilon W$ spanners, with the same runtime and an $\\epsilon^{-1}$ stretch to spanner size.\n\nWe believe that to find further polynomial time improvements to our construction would require a polynomial reduction in the number of $S_2$ nodes to compute shortest path trees on. The next bottleneck to the algorithm is the time needed to build the BFS trees rooted at the $S_1$ nodes, which is $\\widetilde{O}(mn^{2\/5})$ with high probability. For the weighted spanner construction, we hope to see a reduction in error to $(4+\\epsilon)W(s,t)$ or $+4W(s,t)$ without a compromise to runtime, eliminating global error entirely.\n\n\n\n\n\n\n\n\n\\section*{Acknowledgements}\n\nMany thanks to Greg Bodwin, without whose guidance this paper would not be possible. I also thank fellow students Eric Chen and Cheng Jiang, with whom I discussed an earlier version of the paper.\n\n\\bibliographystyle{alpha}\n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
+{"text":"\\section{Introduction}\nThe concept of fuzzy transform ($F$-transform) was firstly introduced by Perfilieva \\cite{per}, a theory that attracted the interest of {many researchers}. It has now been greatly expanded upon, and a new chapter in the theory of semi-linear spaces has been opened. The main idea of the $F$-transform is to factorize (or fuzzify) the precise values of independent variables by using a proximity relation, and to average the precise values of dependent variables to an approximation value. The theory of $F$-transform has already been developed and used to real-valued to lattice-valued functions (cf., \\cite{{per},{irin1}}), from fuzzy sets to parametrized fuzzy sets \\cite{st} and from the single variable to the two (or more variables) (cf., \\cite{{mar2},{mar}, {mar1}, {step}}). Recently, several studies have begun to look into $F$-transforms based on any $L$-fuzzy partition of an arbitrary universe (cf., \\cite{kh1,jir,mo, mocko, anan,spt1,rus,spt}), where $L$ is a complete residuated lattice. Among these researches, the relationships between $F$-transforms and {semimodule homomorphisms} were introduced in \\cite{jir}; a categorical approach of $L$-fuzzy partitions was studied in \\cite{mo}; while, the relationships between $F$-transforms and similarity { relations were} discussed in \\cite{mocko}. Further, in \\cite{anan}, an interesting link among $F$-transforms, $L$-fuzzy topologies\/co-topologies and $L$-fuzzy approximation operators (which are concepts used in the study of an operator-oriented view of fuzzy rough set theory) was established, while in \\cite{spt1}, the relationship between fuzzy pretopological spaces and spaces with $L$-fuzzy partition was shown. Also, in a different direction, a generalization of $F$-transforms was presented in \\cite{rus} by considering the so-called $Q$-module transforms, where $Q$ stands for an unital quantale, while $F$-transforms based on a generalized residuated lattice {were studied} in \\cite{spt}. Further, classes of $F$-transforms taking into account the well-known classes of implicators, namely {$R-,S-, QL-$implicators} were discussed in \\cite{tri}. The several researches carried out in the application fields of $F$-transforms, e.g., trend-cycle estimation \\cite{holc}, {data compression \\cite{hut}}, numerical solution of partial differential equations \\cite{kh}, scheduling \\cite{li}, time series \\cite{vil}, data analysis \\cite{no}, denoising \\cite{Ir}, face recognition \\cite{roh}, neural network {approaches \\cite{ste} and trading} \\cite{to}.\\\\\\\\\n{It is easy to see how the dynamics of the species would be impacted when they interact. Many studies have been conducted on the problem of the food chain. If the growth rate of one species increases while that of the other decreases during their interaction, we say they are in a predator-prey situation. Such a situation arises when one species (predator) feeds on another species (prey). The Lotka-Volterra model is the first fundamental system representing the interaction between prey and predator species. During the first world war, the Lotka-Volterra model was developed to explain the oscillatory levels of certain fish in the Adriatic sea in \\cite{elet,murray}. Several features of predator-prey models have been the subject of many mathematical and ecological studies. There are many factors such as functional response \\cite{liu}, competition \\cite{cush,gak}, cooperation \\cite{elet} affecting dynamics of predator-prey model. The stability and other dynamical behavior of predator-prey models could be found in \\cite{aziz,bell,liou,hsu,gakk,brau,oat,past,jp}. The parameters in all the above-cited models are crisp in nature. However, in real-world ecosystems, many parameters may oscillate simultaneously with periodically varying environments. They also change due to natural and human-caused events, such as fire, earthquakes, climate warming, financial crisis, etc. As a result, environmental variables significantly impact the interaction process between the species and its dynamics. Thus the fuzzy mathematical model is more effective than the crisp model. Therefore we have considered the fuzzy set theory to create the prey-predator model. Specifically, the imprecise parameters are replaced by fuzzy numbers in the fuzzy approach. The analysis of the behavior of most phenomena is often based on mathematical models in the form of differential equations. Fuzzy differential equations are equations in which uncertainties are modeled by fuzzy sets (possibility). In recent years, analyzing the dynamical behavior of prey-predator systems whose mathematical models have been considered fuzzy differential equations. Obtaining the solution of the fuzzy differential equation has been investigated under the concept of H-derivative, SGH-derivative \\cite{bede}, gH-derivative and g-derivative \\cite{bede1}, H$_2$-differentiability \\cite{maz}, and gr-derivative \\cite{mazan}, it has been researched how to solve fuzzy differential equations. Also, in \\cite{hoa,hoa1,long,long1,long2}, fractional calculus has been used to discuss fuzzy differentiable equations. In \\cite{sun1}, it has been investigated how stable fuzzy differentiable equations using the second kind of Hukuhara derivative are in the application.\\\\\\\\\nAs long as the underlying fuzzy functions are highly generalized Hukuhara differentiable, the approach described in \\cite{sun} could be used for the stability analysis. Thus the limitation of the method as mentioned above relates to the existence of a highly generalized Hukuhara derivative. As the method presented in \\cite{sun} is based on what is known as Fuzzy Standard Interval Arithmetic (FSIA), then it has a flaw known as the UBM phenomenon (see \\cite{mazan} for more details). A novel fuzzy derivative idea termed granular derivative terms of relative-distance-measure fuzzy interval arithmetic (RDM-FIA) was presented in \\cite{mazan} to overcome the drawbacks of the FSIA-based approach. A new idea of the conventional membership functions called the horizontal membership functions (HMFs) proposed in \\cite{piegat} was used to construct RDM-FIA. Based on the findings in \\cite{land,piegat1,piegat2,son}, it has been established that the RDM-FIA is a more helpful application tool than the FSIA.} \\\\\\\\ \nDifferential equations cannot always be solved analytically, requiring numerical methods. Therefore in scientific research, numerical methods for solving differential equations have been elaborated frequently. In this connection, differential equations are successfully solved using fuzzy techniques. The fuzzy transform ($F$-transform) introduced by Perfilieva \\cite{per} is one of the fuzzy techniques that has been introduced in the literature. An approximation method based on $F$-transform for second order differential equation was introduced in \\cite{chen}. In \\cite{ali,kh,stev,p}, numerical methods based on $F$-transform to solve initial value problem and boundary value problem were introduced. Also, a numerical method based on $F$-transform to solve a class of delay differential equations by $F$-transform was introduced in \\cite{tom}.\\\\\\\\\nIt is to be pointed out here that the numerical solution of a differential equation or fuzzy differential based on $F$-transform (by using the concept of level sets) was studied, but the numerical solution based on granular $F$-transform of a fuzzy mathematical model, which is represented by fuzzy differential equations under granular differentiability, is yet to be done. In which all parameters and initial conditions can be uncertain. Specifically,\n\\begin{itemize}\n\\item[$\\bullet$] we introduce the concepts of granular $F$-transform and granular inverse $F$-transform associated with the fuzzy function and discuss some basic results by using the concept of granular metric;\n\\item[$\\bullet$] we formulate a fuzzy prey-predator model and investigate the equilibrium points and their stability in terms of fuzzy numbers;\n\\item[$\\bullet$] we establish a numerical method based on granular $F$-transform for the fuzzy prey-predator model; and\n\\item[$\\bullet$] we present a comparison between two numerical solutions with the exact solution.\n\\end{itemize}\n\\section{Preliminaries} Herein, the ideas associated with fuzzy number, horizontal membership function, granular differentiability and fuzzy partition (cf., \\cite{maz,mazan,naj,naja,per,kh}, for details). Throughout this chapter, $E^1$ denotes the collection of fuzzy numbers defined on the real number $\\mathbb{R}$ and $E^m=E^1\\times E^1\\times...\\times E^1$. The $\\alpha$-level sets of $\\widehat{a}\\in E^1$ is $\\widehat{a}^\\alpha=[\\underline{a}^\\alpha,\\overline{a}^\\alpha]$, where $\\underline{a}^\\alpha $ and $ \\overline{a}^\\alpha$ are the left and right end points of $\\widehat{a}$.\n\\begin{def1}\\label{grhor}\nFor a fuzzy number $\\widehat{a}: [a_1,a_2] \\subseteq \\mathbb{R} \\rightarrow [0, 1]$ and $\\widehat{a}^\\alpha=[\\underline{a}^\\alpha,\\overline{a}^\\alpha]$, the\n{\\bf horizontal membership function} is a function $ a^{gr} : [0, 1] \\times [0, 1] \\rightarrow [a, b]$ such that $a^{gr}(\\alpha, \\mu_a)=\\underline{a}^\\alpha+(\\overline{a}^\\alpha-\n\\underline{a}^\\alpha)\\mu_a$, where $\\mu_a\\in [0, 1]$ is called the relative-distance-measure (RDM) variable.\n\\end{def1}\n\\begin{rem}\\label{grr1} (i) The horizontal membership function of $\\widehat{a}\\in E^1$, i.e., $a^{gr}(\\alpha, \\mu_{a})$ is also denoted by $\\mathbb{K}(\\widehat{a})$. Also, the $\\alpha$-level set of $\\widehat{a}$ can be given by \\[\\mathbb{K}^{-1}(a^{gr}(\\alpha, \\mu_{a}))=\\widehat{a}^\\alpha=[\\inf\\limits_{\\beta\\geq\\alpha}\\min\\limits_{\\mu_{a}}a^{gr}(\\beta, \\mu_{a}),\\sup\\limits_{\\beta\\geq\\alpha}\\max\\limits_{\\mu_{a}}a^{gr}(\\beta, \\mu_{a})].\\]\n\\begin{itemize}\n \\item[(ii)] For the fuzzy numbers $\\widehat{a_1},\\widehat{a_2}\\in E^1$, $\\widehat{a_1}=\\widehat{a_2}$ iff $\\mathbb{K}(\\widehat{a_1})=\n \\mathbb{K}(\\widehat{a_2})$ and $\\widehat{a_1}\\geq \\widehat{a_2}$ if $\\mathbb{K}(\\widehat{a_1})\\geq\n \\mathbb{K}(\\widehat{a_2}),\\,\n \\forall\\,\\mu_{a_1}=\\mu_{a_2}\\in [0,1]$. \n \\item[(iii)] Let each of addition, subtraction, multiplication and division operations between fuzzy numbers $\\widehat{a_1},\\widehat{a_2}\\in E^1$ be represented by $\\odot$. Therefore $\\widehat{a_1}\\odot\\widehat{a_2}=\\widehat{m}\\in E^1$ iff $\\mathbb{K}(\\widehat{m})=\n \\mathbb{K}(\\widehat{a_1})\\odot\\mathbb{K}(\\widehat{a_2})$.\n \\item[(iv)] Let $\\widehat{a_1},\\widehat{a_2},\\widehat{a_3}\\in E^1$. Then we have\n \\item[$\\bullet$] $\\widehat{a_1}-\\widehat{a_2}=-(\\widehat{a_1}+\\widehat{a_2})$,\n \\item[$\\bullet$] $\\widehat{a_1}-\\widehat{a_1}=0$,\n \\item[$\\bullet$] $\\widehat{a_1}\\div\\widehat{a_1}=1$, and\n \\item[$\\bullet$] $(\\widehat{a_1}+\\widehat{a_2})\\widehat{a_3}=\\widehat{a_1}\\widehat{a_3}+\\widehat{a_2}\\widehat{a_3}$.\n \\item[(v)] A fuzzy function is a generalization of a classical function in which the domain or range, or both, is a subset of the fuzzy numbers set.\n \\end{itemize}\n \\end{rem}\n\\begin{def1}\n The horizontal membership function of $\\widehat{g}(\\widehat{p_{1}}(u),\\widehat{p_{2}}(u),...,\\widehat{p}_m(u))$ is defined by $\\mathbb{K}(\\widehat{g}(\\mathbb{K}(\\widehat{p}_1(u)),\\mathbb{K}(\\widehat{p_{2}}(u)),...,\\mathbb{K}(\\widehat{p}_m(u))))$, where $\\widehat{g}:E^m\\rightarrow E^1$ and $\\widehat{p_i}:[a_1,a_2]\\subseteq\\mathbb{R}\\rightarrow E^1,\\,i=1,2,...,m$, are fuzzy functions.\n\\end{def1}\n\\begin{def1}\\label{grmetric}\nA fuzzy function $d^{gr}:E^1\\times E^1\\rightarrow \\mathbb{R}^+\\cup \\{0\\}$ \nis called the {\\bf granular metric} if \\[d^{gr}(\\widehat{a_1},\\widehat{a_2})=\\sup\\limits_{\\alpha\\in[0,1]}\\max\\limits_{\\mu_{a_1},\\mu_{a_2}\\in[0,1]}|a_1^{gr}(\\alpha,\\mu_{a_1})-a_2^{gr}(\\alpha,\\mu_{a_2})|,\\,\\forall\\,\\widehat{a_1},\\widehat{a_2}\\in E^1.\\]\n\\end{def1}\n\\begin{def1}\\label{grcont}\nA fuzzy function $\\widehat{g}: [a_1,a_2] \\subseteq \\mathbb{R} \\rightarrow E^1$ is called the {\\bf granular continuous} (gr-continuous) if for all $u_0\\in[a_1,a_2],\\epsilon>0$ there is a $\\delta>0$ such that $$d^{gr}(\\widehat{g}(u),\\widehat{g}(u_0))<\\epsilon, \\,\\,\\mbox{whenever}\\, |u-u_0|<\\delta.$$\n\\end{def1}\n\\begin{def1} \\label{grgrdif}\nA fuzzy function $\\widehat{g}: [a_1,a_2] \\subseteq \\mathbb{R} \\rightarrow E^1$ is called the {\\bf granular differentiable} (gr-differentiable) at the point\n$u\\in [a_1,a_2]$ if there is a fuzzy number $\\mathcal{D}^{gr} \\widehat{g} (u)\\in E^1$ such that the following limit exists:\n\\[\\mbox{lim}_{h\\to 0}\\frac{\\widehat{g}(u + h)-\\widehat{g}(u)}{h}=\\mathcal{D}^{gr} \\widehat{g} (u).\\]\n\\end{def1}\n\\begin{pro}\\label{grgrdif1}\nAt any point $u\\in [a_1,a_2]$, a fuzzy function $\\widehat{g} : [a_1,a_2] \\subseteq \\mathbb{R} \\rightarrow E^1$ is gr-differentiable iff $\\mathbb{K}(\\widehat{g})$ is differentiable w.r.t. $u$ at that point. In addition, \n$$\\mathbb{K}(\\mathcal{D}^{gr} \\widehat{g} (u))=\\frac{\\partial}{\\partial t}\\mathbb{K}(\\widehat{g} (u)).$$\n\\end{pro}\n\\begin{pro}\\label{grgrpdif}\nThe fuzzy function $\\widehat{g}(\\widehat{p}_1(u),\\widehat{p_{2}}(u),...,\\widehat{p}_m(u))$ is gr-partial differentiable w.r.t. $\\widehat{p}_i(u)$ iff its horizontal membership function is differentiable w.r.t. the horizontal membership function of $\\widehat{p}_i(u)$, where $\\widehat{g} : E^m \\rightarrow E^1$ and $\\widehat{p}_i : [a_1,a_2] \\subseteq \\mathbb{R} \\rightarrow E^1,\\,i = 1, 2, . . . ,m$, are fuzzy functions.. Moreover,\n\\[\\mathbb{K}(\\frac{\\partial^{gr}}{\\partial \\widehat{p}_i} \\widehat{g}(\\widehat{p}_1(u),\\widehat{p_{2}}(u),...,\\widehat{p}_m(u)))=\\frac{\\partial}{\n\\partial \\mathbb{K}(\\widehat{p}_i)}\\mathbb{K}(\\widehat{g}(\\mathbb{K}(\\widehat{p}_1(u)),\\mathbb{K}(\\widehat{p_{2}}(u)),...,\\mathbb{K}(\\widehat{p}_m(u))))\n.\\]\n\\end{pro}\n\\begin{def1}\\label{grgrint}\nLet $g^{gr}(u, \\alpha, \\mu_g )$ is integrable on $u\\in [a_1,a_2]$, where $g^{gr}(u, \\alpha, \\mu_g )$ is a horizontal membership\nfunction of a gr-continuous fuzzy function $\\widehat{g} : [a_1,a_2]\\subseteq \\mathbb{R}\\rightarrow E^1$. In addition, let integral of $\\widehat{g} $ on $[a_1,a_2]$ be represented by $\\oint^{a_2}_{a_1} \\widehat{g} (u)du$. If there exists a fuzzy number $\\widehat{m} = \\oint^{a_2}_{a_1} \\widehat{g} (u)du$ such that $\\mathbb{K}(\\widehat{m})=\\int^{a_2}_{a_1} \\mathbb{K}(\\widehat{g} (u))du$, then the fuzzy function $\\widehat{g}$ is called the {\\bf granular fuzzy integrable} on $[a_1,a_2]$.\n\\end{def1}\n\\begin{def1}\\label{grgrpol}\nA {\\bf granular fuzzy polynomials} is an expression consisting of fuzzy variables and fuzzy coefficients that involves only the granular operations of addition, subtraction, multiplication and nom-negative with integer exponents of fuzzy variables. \n\\end{def1}\nFor example- $\\widehat{g}(\\widehat{p})=\\widehat{a}_m\\widehat{p}^n+\\widehat{a}_{m-1}\\widehat{p}^{m-1}+...+\\widehat{a}_1\\widehat{p}+\\widehat{a}_0,\\,\\forall\\,\\widehat{a}_i\\in E^1,\\,i=1,...,m$.\n\\begin{def1}\\label{grroot}\nA {\\bf fuzzy root} of a granular fuzzy polynomial $\\widehat{g}(\\widehat{p})$ is a fuzzy number $\\widehat{p}_i$ such that $\\widehat{g}(\\widehat{p}_i)=0$.\n\\end{def1}\n\\begin{rem}\\label{grr2}\nIt is easy to check that if $\\widehat{p}_k$ is a fuzzy root of $\\widehat{g}(\\widehat{p})$, then $\\mathbb{K}(\\widehat{p}_i)$ is a root of $\\mathbb{K}(\\widehat{g}(\\mathbb{K}(\\widehat{p})))$, i.e., $\\widehat{g}(\\widehat{p}_i)=0\\Rightarrow \\mathbb{K}(\\widehat{g}(\\mathbb{K}(\\widehat{p_i}) ))=0$.\n\\end{rem}\nNext, the concepts of fuzzy partition and $F$-transform introduced by \\cite{per} are recalled. \n\\begin{def1}\\label{grFP} Let $u_1 <... 0$ there is a $\\delta>0$ such that for all $u\\in[a_1,a_2]$, $d^{gr}(\\widehat{g}(u),\\widehat{g}(u))<\\epsilon$, whenever $|t-t'|<\\delta$. As $d^{gr}(\\widehat{g}(u),\\widehat{g}(u'))=\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}|g^{gr}(u,\\alpha,\\mu_g)-g^{gr}(u',\\alpha,\\mu_g)|$. So, by using the fact that a function continuous on $[a_1,a_2]$, is uniformly continuous, we have $$\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}|g^{gr}(u,\\alpha,\\mu_g)-g^{gr}(u',\\alpha,\\mu_g)|<\\epsilon.$$\n(ii) \\vspace{-1mm}{By using (i), we can show that for all $u\\in [a_1,a_2]$ and $i=1,...,m-1,$ $$d^{gr}(\\widehat{g}(u),F_i^{gr}[\\widehat{g}])\\leq\\epsilon,\\,d^{gr}(\\widehat{g}(u),F_{i+1}^{gr}[\\widehat{g}])\\leq\\epsilon.$$\nNow, from Proposition \\ref{grp3}, we have}\n\\begin{eqnarray}\n\\nonumber d^{gr}(\\widehat{g}(u),F_i^{gr}[\\widehat{g}])&\\leq&\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}\\frac{1}{h}{\\int^{u_{i+1}}_{u_{i-1}}|g^{gr}(u,\\alpha,\\mu_g)-g^{gr}(u',\\alpha,\\mu_g)|P_i(u')du'}\\\\\n\\nonumber&<&\\frac{\\epsilon}{h}{\\int^{u_{i+1}}_{u_{i-1}}P_i(u')du'}\\\\\n\\nonumber&=&\\epsilon.\n\\end{eqnarray}\n{Similarly, we can show that $d^{gr}(\\widehat{g}(u),F_{i+1}^{gr}[\\widehat{g}])\\leq\\epsilon$.}\n\\end{rem}\n\\begin{pro}\\label{grp6}\nLet $\\widehat{g}:[a_1,a_2]\\rightarrow E^1$ be the gr-continuous fuzzy function. Then for all $\\epsilon > 0$ there is $m_\\epsilon$ and the fuzzy partition\n$P_1, . . . ,P_{m_\\epsilon}$ of $[a_1,a_2]$ such that for all $u\\in[a_1,a_2]$,\n\\[d^{gr}(\\widehat{{g}}_m(u) , \\widehat{g}^{gr}_{m_\\epsilon}(u))\\leq\\epsilon,\\]\nwhere $\\widehat{g}^{gr}_{m_\\epsilon}$ is the granular inverse $F$-transform of $\\widehat{g}$.\n\\end{pro}\n\\textbf{Proof:} Let $u\\in[a_1,a_2]$ and $\\widehat{g}:[a_1,a_2]\\rightarrow E^1$ be the gr-continuous fuzzy function. Then from Definition \\ref{grmetric} and Remark \\ref{grremark} (ii),\n\\begin{eqnarray*}\n\\nonumber d^{gr}(\\widehat{{g}}(u), \\widehat{g}^{gr}_m(u))&=&\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}|g^{gr}(u,\\alpha,\\mu_g)-{g}^{gr}_m(u,\\alpha,\\mu_g)|\\\\\n\\nonumber&=&\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}|g^{gr}(u,\\alpha,\\mu_g)-\\sum_{i=1}^{m}F_i[\\mathbb{K}(\\widehat{g})]P_i(u)|\\\\\n\\nonumber&=&\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}|g^{gr}(u,\\alpha,\\mu_g)\\sum_{i=1}^{m}P_i(u)-\\sum_{i=1}^{m}F_i[\\mathbb{K}(\\widehat{g})]P_i(u)|\\\\\n\\nonumber&=&\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}|\\sum_{i=1}^{m}(g^{gr}(u,\\alpha,\\mu_g)-F_i[\\mathbb{K}(\\widehat{g})])P_i(u)|\\\\\n\\nonumber&\\leq&\\sup\\limits_{\\alpha\\in [0,1]}\\max\\limits_{\\mu_g\\in [0,1]}\\sum_{i=1}^{m}|g^{gr}(u,\\alpha,\\mu_g)-F_i[\\mathbb{K}(\\widehat{g})]|P_i(u)\\\\\n\\nonumber&\\leq&\\epsilon\\sum_{i=1}^{m}P_i(u)\\\\\n\\nonumber&=&\\epsilon.\n\\end{eqnarray*}\nProposition \\ref{grp6} can be formulated for the uniform fuzzy partitions of $[a_1,a_2]$.\n\\begin{cor}\\label{grco1}\nLet $\\widehat{g}:[a_1,a_2]\\rightarrow E^1$ be the gr-continuous fuzzy function and $\\{(P^{(m)}_1, . . . ,P^{(m)}_{m})_m\\}$ be a sequence of uniform fuzzy partitions of $[a_1,a_2]$ for all $m$ . In addition, let $\\{\\widehat{g}^{gr}_m(u)\\}$ be the sequence of granular inverse $F$-transforms w.r.t. $\\{(P^{(m)}_1, . . . ,P^{(m)}_{m})_m\\}$, respectively. Then for all $\\epsilon > 0$ there exist $m_\\epsilon$ such that $m>m_\\epsilon$ and\n\\[d^{gr}(\\widehat{{g}}_m(u) , \\widehat{g}^{gr}_{m}(u))\\leq\\epsilon,\\,\\forall\\,u\\in [a_1,a_2].\\]\n\\end{cor}\n\\textbf{Proof:} Follows from Proposition \\ref{grp6}.\n\\begin{cor}\nLet the assumptions of Corollary \\ref{grco1} be hold. Then the sequence of granular inverse $F$-transforms $\\{\\widehat{g}^{gr}_m(u)\\}$ uniformly\nconverges to fuzzy function $\\widehat{{g}}$ .\n\\end{cor}\n\\textbf{Proof:} Follows from Corollary \\ref{grco1}.\\\\\\\\\nThe following result describes how to estimate the difference between any two approximations of a given fuzzy function by the granular inverse $F$-transforms based on different sets of basic functions. As can be observed, it depends on the original fuzzy function's smoothness behavior, as defined by its modulus of continuity.\n\\begin{pro}\\label{grp7} \nLet $P_1,...,P_m$, $P'_1,...,P'_m,\\,m\\geq 3$, be basic functions that form different uniform fuzzy partitions of $[a_1,a_2]$ and $\\widehat{g}:[a_1,a_2]\\rightarrow E^1$ be the gr-continuous fuzzy function. Further, let $\\widehat{g}^{gr}_m,\\widehat{g}^{gr'}_m$ be the granular inverse $F$-transforms of\n$\\widehat{g}$ w.r.t. different sets of basic functions. Then\n\\[d^{gr}(\\widehat{g}^{gr}_m(u),\\widehat{g}^{gr'}_m(u))\\leq 2 \\omega(2h,\\widehat{g}), \\,\\forall\\,u\\in [a_1,a_2],\\]\nwhere $h=\\frac{a_2-a_1}{m-1}$ and $2 \\omega(2h,\\widehat{g})$ is the modulus of continuity of $\\widehat{g}$ on $[a_1,a_2]$.\n\\end{pro} \n\\textbf{Proof:} Follows from Proposition \\ref{grp3} and Definition \\ref{grgrift}.\\\\\\\\\nThe following is towards the graphical representation of horizontal membership functions and level sets of the granular $F$-transform and the granular inverse $F$-transform associated with a fuzzy function are presented.\n\\begin{exa}\\label{grexa}\n\\end{exa}\nLet $P_1 = (0, 0, 1), P_2= (0, 1, 2), P_3 = (1, 2, 3), P_4 = (2, 3, 3)$ be the triangular fuzzy numbers that form a fuzzy partition of $[0,3]$. To calculate the components of the granular $F$-transform and the granular inverse $F$-transform, we assume a fuzzy function $\\widehat{g}(u)=(\\frac{u^3}{3},\\frac{u^3}{3}+u+3,\\frac{2u^3}{3}+4)$ and its horizontal membership function is given by \n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{g}(u))&=&g^{gr}(u,\\alpha,\\mu_g)\\\\\n&=&\\frac{u^3}{3}+\\alpha(u+3)+\\mu_g(1-\\alpha)(\\frac{u^3}{3}+4),\\,u\\in[0,3],\\alpha,\\mu_g\\in\\{0,0.5,1\\}.\n\\end{eqnarray*}\nNext, the horizontal membership functions of the components of the granular $F$-transform and the granular inverse $F$-transform associated with the fuzzy function $\\widehat{g}(u)$ corresponding to different values of $\\alpha,\\mu_g$, are presented in Figure \\ref{grfig:0}. In which, at $\\alpha=1$, the fuzzy function $\\widehat{g}(u)$ shows crisp behavior and the granular $F$-transform and the granular inverse $F$-transform become $F$-transform and inverse $F$-transform as given in \\cite{per}, respectively. Also, the $\\alpha(=0)$-level sets of the fuzzy function $\\widehat{g}(u)$, granular $F$-transform and granular inverse $F$-transform are given in Figure \\ref{grfig:00}.\n\\begin{figure}\n \\centering\n \\includegraphics[scale=0.5]{figure\/1fex.eps} \n \\includegraphics[scale=0.5]{figure\/4fex.eps}\n \\includegraphics[scale=0.5]{figure\/2fex.eps}\n \\includegraphics[scale=0.5]{figure\/5fex.eps}\n \\includegraphics[scale=0.5]{figure\/3fex.eps}\n \\includegraphics[scale=0.5]{figure\/6fex.eps}\n \\includegraphics[scale=0.5]{figure\/7fex.eps}\n \\caption{Red, blue, green curves show horizontal membership function (HMF) of fuzzy function $\\widehat{f}(t)$, granular $F$-transform and granular inverse $F$-transform presented in Example \\ref{exa} corresponding to different values of $\\alpha,\\mu$, respectively.}\n \\label{fig:0}\n\\end{figure}\n\\begin{figure}\n \\centering\n \\includegraphics[scale=0.55]{figure\/level3.eps} \n \n \\caption{Red, blue, green curves show $\\alpha(=0)$-level sets of of fuzzy functions $\\widehat{f}(t)$, granular $F$-transform and granular inverse $F$-transform presented in Example \\ref{exa}, respectively. }\n \\label{fig:00}\n\\end{figure}\n\\section{Fuzzy prey-predator model}\nIn this section, we formulate a fuzzy prey-predator model and study the dynamic behavior of the same. This section is divided into two subsections; the first is towards the formulation of the model, and the latter is towards its dynamical behavior.\n\\subsection{Formulation of fuzzy prey-predator model}\nIn this subsection, we present a fuzzy prey-predator model in which one predator team interacts with two teams of prey. In the presence of a predator, prey groups assist one another, but in the absence of a predator, they compete. We consider two teams of prey with densities $\\widehat{p}(u)$ and $\\widehat{q}(u)$, interacting with one team of predators with density $\\widehat{r}(u)$ in a fuzzy environment, respectively, which is chiefly motivated from a crisp model given in \\cite{elet}. The proposed fuzzy prey-predator model is as follows:\n\\begin{eqnarray}\\label{gr1}\n\\begin{array}{ll}\n{\\mathcal{D}^{gr}\\widehat{p}(u)}=\\widehat{a_1}\\widehat{p}(u)(1-\\widehat{p}(u))-\\widehat{p}(u)\\widehat{r}(u)+\\widehat{p}(u)\\widehat{q}(u)\\widehat{r}(u)=\\widehat{g_1}(u,\\widehat{p},\\widehat{q},\\widehat{r}),\\\\ \n{\\mathcal{D}^{gr}\\widehat{q}(u)}=\\widehat{a_2}\\widehat{q}(u)(1-\\widehat{q}(u))-\\widehat{q}(u)\\widehat{r}(u)+\\widehat{p}(u)\\widehat{q}(u)\\widehat{r}(u)=\\widehat{g_2}(u,\\widehat{p},\\widehat{q},\\widehat{r}),\\\\ \n{\\mathcal{D}^{gr}\\widehat{r}(u)}= -\\widehat{a_3}\\widehat{r}^2(u)+\\widehat{a_4}\\widehat{p}(u)\\widehat{r}(u)+\\widehat{a_5}\\widehat{q}(u)\\widehat{r}(u)=\\widehat{g_3}(u,\\widehat{p},\\widehat{q},\\widehat{r}),\\\\\n\\widehat{p}(0)=\\widehat{p}_0,\\,\\widehat{q}(0)=\\widehat{q}_0 ,\\,\\widehat{r}(0)=\\widehat{r}_0,\n\\end{array}\n\\end{eqnarray}\nwhere $\\widehat{p},\\widehat{q},\\widehat{r}:[0,1]\\subseteq \\mathbb{R}\\rightarrow E^1$ are gr-differentiable fuzzy functions and $\\widehat{a_1},\\widehat{a_2},\\widehat{a_3},\\widehat{a_4},\\widehat{a_5}$, $\\widehat{p}_0,\\widehat{q}_0,\\widehat{r}_0$ are positive fuzzy numbers. Based on\nRemark \\ref{grr1} and Proposition \\ref{grgrdif1}, the system (\\ref{gr1}) can be written as\n\\begin{eqnarray}\\label{gr2}\n\\nonumber\\mathbb{K}(\\mathcal{D}^{gr}\\widehat{p}(u))&=&{\\frac{\\partial}{\\partial t}\\mathbb{K}(\\widehat{p}(u))}=\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{p}(u))({1}-\\mathbb{K}(\\widehat{p}))-\\mathbb{K}(\\widehat{p}(u))\\mathbb{K}(\\widehat{r}(u))+\\\\\n\\nonumber&&\\mathbb{K}(\\widehat{p}(u))\\mathbb{K}(\\widehat{q}(u))\\mathbb{K}(\\widehat{r}(u))=\\mathbb{K}(\\widehat{g_1}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))),\\\\ \n\\nonumber\\mathbb{K}(\\mathcal{D}^{gr}\\widehat{q}(u))&=&{\\frac{\\partial}{\\partial t}\\mathbb{K}(\\widehat{q}(u))}=\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{q}(u))({1}-\\mathbb{K}(\\widehat{q}(u)))-\\mathbb{K}(\\widehat{q}(u))\\mathbb{K}(\\widehat{r}(u))+\\\\\n\\nonumber&&\\mathbb{K}(\\widehat{p}(u))\\mathbb{K}(\\widehat{q}(u))\\mathbb{K}(\\widehat{r}(u))=\\mathbb{K}(\\widehat{g_2}(\\mathbb{K}(u,\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))),\\\\ \n\\nonumber\\mathbb{K}(\\mathcal{D}^{gr}\\widehat{r}(u))&=&{\\frac{\\partial}{\\partial t}\\mathbb{K}(\\widehat{r}(u))}= -\\mathbb{K}(\\widehat{a_3})\\mathbb{K}(\\widehat{r}(u))^2+\\mathbb{K}(\\widehat{a_4})\\mathbb{K}(\\widehat{p}(u))\\mathbb{K}(\\widehat{r}(u))+\\\\\n\\nonumber&&\\mathbb{K}(\\widehat{a_5})\\mathbb{K}(\\widehat{q}(u))\\mathbb{K}(\\widehat{r}(u))=\\mathbb{K}(\\widehat{g_3}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))),\\\\\n\\mathbb{K}(\\widehat{p}(0))&=&\\mathbb{K}(\\widehat{p}_0),\\,\\mathbb{K}(\\widehat{q}(0))=\\mathbb{K}(\\widehat{q}_0)\n ,\\,\\mathbb{K}(\\widehat{r}(0))=\\mathbb{K}(\\widehat{r}_0).\n\\end{eqnarray}\nThe system (\\ref{gr2}) can be given as\n\\begin{eqnarray}\\label{gr2a}\n\\nonumber\\frac{\\partial}{\\partial t}p^{gr}(u,\\alpha,\\mu_p)&=&a_1^{gr}(\\alpha,\\mu_{a_1})p^{gr}(u,\\alpha,\\mu_p)({1}-p^{gr}(u,\\alpha,\\mu_p))-p^{gr}(u,\\alpha,\\mu_p)r^{gr}(u,\\alpha,\\mu_r)\\\\\n\\nonumber&&+p^{gr}(u,\\alpha,\\mu_p)q^{gr}(u,\\alpha,\\mu_q)r^{gr}(u,\\alpha,\\mu_r),\\\\\n\\nonumber\\frac{\\partial}{\\partial t}q^{gr}(u,\\alpha,\\mu_q)&=&a_2^{gr}(\\alpha,\\mu_{a_2})q^{gr}(u,\\alpha,\\mu_q)({1}-q^{gr}(u,\\alpha,\\mu_q))-q^{gr}(u,\\alpha,\\mu_q)r^{gr}(u,\\alpha,\\mu_r)\\\\\n\\nonumber&&+p^{gr}(u,\\alpha,\\mu_p)q^{gr}(u,\\alpha,\\mu_q)r^{gr}(u,\\alpha,\\mu_r),\\\\\n\\nonumber\\frac{\\partial}{\\partial t}r^{gr}(u,\\alpha,\\mu_r)&=& -a_2^{gr}(\\alpha,\\mu_{a_3})r^{2,gr}(u,\\alpha,\\mu_r)+d^{gr}(\\alpha,\\mu_{a_4})p^{gr}(u,\\alpha,\\mu_p)r^{gr}(u,\\alpha,\\mu_r)+\\\\\n&&a_5^{gr}(\\alpha,\\mu_{a_5})q^{gr}(u,\\alpha,\\mu_q)r^{gr}(u,\\alpha,\\mu_r),\n\\end{eqnarray}\n$p^{gr}(0,\\alpha,\\mu_p)=p_0^{gr}(\\alpha,\\mu_{p_0}),q^{gr}(0,\\alpha,\\mu_q)=q_0^{gr}(\\alpha,\\mu_{q_0}),r^{gr}(0,\\alpha,\\mu_r)=r_0^{gr}(\\alpha,\\mu_{r_0}).$\n\\subsection{Dynamical behavior of the fuzzy prey-predator model}\nIn this subsection, we investigate the equilibrium points and their stability of the proposed fuzzy prey-predator model. Now, we initiate with the following.\n\\begin{def1}\\label{greq}\n A point $(\\widehat{p_e},\\widehat{q}_e,\\widehat{r}_e)$ is called the {\\bf fuzzy equilibrium point} of the system (\\ref{gr1}) if\n \\begin{eqnarray*}\n \\mathcal{D}^{gr}\\widehat{p}(u)&=&\\widehat{g_1}(\\widehat{p_e},\\widehat{q}_e,\\widehat{r}_e)=0,\\\\\n \\mathcal{D}^{gr}\\widehat{q}(u)&=&\\widehat{g_2}(\\widehat{p_e},\\widehat{q}_e,\\widehat{r}_e)=0,\\\\\n \\mathcal{D}^{gr}\\widehat{r}(u)&=&\\widehat{g_3}(\\widehat{p_e},\\widehat{q}_e,\\widehat{r}_e)=0.\n \\end{eqnarray*}\n\\end{def1}\n\\begin{rem}\\label{grremeq}\nIt can be easily seen that $(\\widehat{p_e},\\widehat{q}_e,\\widehat{r}_e)$ is a fuzzy equilibrium point of the system (\\ref{gr1}) iff $(\\mathbb{K}(\\widehat{p_e}),\\mathbb{K}(\\widehat{q}_e),\\mathbb{K}(\\widehat{r}_e))$ is an equilibrium point of the system (\\ref{gr2}).\n\\end{rem}\n After algebraic calculation for the system (\\ref{gr1}), we get several fuzzy equilibrium points $(\\widehat{p},\\widehat{q},\\widehat{r})$, e.g.\n\\begin{itemize}\n\\item[(i)] $\\widehat{E}_0({0},{0},{0})$,\n\\item[(ii)] $\\widehat{E}_1({1},{0},{0})$,\n\\item[(iii)] $\\widehat{E}_2({0},{1},{0})$,\n\\item[(iv)] $\\widehat{E}_3({1},{1},{0})$,\n\\item[(v)] $\\widehat{E}_4({0},\\widehat{q_{e_4}},\\widehat{r_{e_4}})$, where\n\\begin{eqnarray*}\\widehat{q_{e_4}}&=&\\frac{\\widehat{a_2}\\widehat{a_3}}{\\widehat{a_2}\\widehat{a_3}+\\widehat{a_5}},\\\\\n\\widehat{r_{e_4}}&=&\\frac{\\widehat{a_2}\\widehat{a_5}}{\\widehat{a_2}\\widehat{a_3}+\\widehat{a_5}},\n\\end{eqnarray*}\n\\item[(vi)] $\\widehat{E}_5(\\widehat{p_{e_5}},{0},\\widehat{r_{e_5}})$, where \n\\begin{eqnarray*}\n\\widehat{p_{e_5}}&=&\\frac{\\widehat{a_1}\\widehat{a_3}}{\\widehat{a_1}\\widehat{a_3}+\\widehat{a_4}},\\\\\n\\widehat{r_{e_5}}&=&\\frac{\\widehat{a_1}\\widehat{a_4}}{\\widehat{a_1}\\widehat{a_3}+\\widehat{a_4}},\n\\end{eqnarray*}\n\\item[(vii)] $\\widehat{E}_6({1},{1},\\widehat{r_{e_6}})$, where \n\\[\\widehat{r_{e_6}}=\\frac{\\widehat{a_4}+\\widehat{a_5}}{\\widehat{a_3}},\\,\\mbox{and}\\]\n\\item[(viii)] $\\widehat{E}_7(\\widehat{p_{e_7}},\\widehat{q_{e_7}},\\widehat{r_{e_7}})$, where\n\\begin{eqnarray*}\n\\widehat{p_{e_7}}&=&\\frac{\\widehat{a_2}\\widehat{a_3}+\\widehat{a_5}\\left({1}-\\sqrt{\\frac{\\widehat{a_2}}{\\widehat{a_1}}}\\right)}{\\widehat{a_5}+\\widehat{a_4}\\sqrt{\\frac{\\widehat{a_2}}{\\widehat{a_1}}}},\\\\\n\\widehat{q_{e_7}}&=&\\frac{\\widehat{a_3}\\sqrt{\\widehat{a_1}\\widehat{a_2}}-\\widehat{a_4}\\left({1}-\\sqrt{\\frac{\\widehat{a_2}}{\\widehat{a_1}}}\\right)}{\\widehat{a_5}+\\widehat{a_4}\\sqrt{\\frac{\\widehat{a_2}}{\\widehat{a_1}}}},\\\\\n\\widehat{r_{e_7}}&=&\\sqrt{\\widehat{a_1}\\widehat{a_2}}.\n\\end{eqnarray*}\n\\end{itemize}\nThe existence of ${E}_0,{E}_1, {E}_2,{E}_3,{E}_4,{E}_5$ and ${E}_6$ are obvious. Now, we are concentrating on the existence of fuzzy equilibrium point $\\widehat{E}_7$. Therefore the fuzzy equilibrium point ${E}_7$ exists if \n\\begin{eqnarray*}\n&&\\widehat{a_3}\\sqrt{\\widehat{a_1}\\widehat{a_2}}\\leq\\widehat{a_4}+\\widehat{a_5},\\\\\n&&\\widehat{a_1}\\widehat{a_3}+\\widehat{a_4}>\\widehat{a_4}\\sqrt{\\frac{\\widehat{a_2}}{\\widehat{a_1}}},\\\\\n&&\\widehat{a_2}\\widehat{a_3}+\\widehat{a_5}>\\widehat{a_5}\\sqrt{\\frac{\\widehat{a_1}}{\\widehat{a_2}}}.\n\\end{eqnarray*}\nFrom Remark \\ref{grremeq}, $(\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))$ is an equilibrium point of the system (\\ref{gr2}), e.g. \n\\begin{itemize}\n\\item[(i)] $E_0({0},{0},{0})$,\n\\item[(ii)] $E_1({1},{0},{0})$,\n\\item[(iii)] $E_2({0},{1},{0})$,\n\\item[(iv)] $E_3({1},{1},{0})$,\n\\item[(v)] $E_4({0},\\mathbb{K}(\\widehat{q_{e_4}}),\\mathbb{K}(\\widehat{r_{e_4}}))$, where\n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{q_{e_4}})&=&\\frac{\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{a_3})}{\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{a_3})+\\mathbb{K}(\\widehat{a_5})},\\\\\n\\mathbb{K}(\\widehat{r_{e_4}})&=&\\frac{\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{a_5})}{\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{a_3})+\\mathbb{K}(\\widehat{a_5})},\n\\end{eqnarray*}\n\\item[(vi)]$E_5(\\mathbb{K}(\\widehat{p_{e_5}}),{0},\\mathbb{K}(\\widehat{r_{e_5}}))$, where\n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{p_{e_5}})&=&\\frac{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_3})}{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_3})+\\mathbb{K}(\\widehat{a_4})},\\\\\n\\mathbb{K}(\\widehat{r_{e_5}})&=&\\frac{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_4})}{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_3})+\\mathbb{K}(\\widehat{a_4})}\n\\end{eqnarray*}\n\\item[(vii)] $E_6({1},{1},\\mathbb{K}(\\widehat{r_{e_6}}))$, where \n\\[\\mathbb{K}(\\widehat{r_{e_6}}=\\frac{\\mathbb{K}(\\widehat{a_4})+\\mathbb{K}(\\widehat{a_5})}{\\mathbb{K}(\\widehat{a_3})},\\,\\mbox{and}\\]\n\\item[(viii)] $E_7(\\mathbb{K}(\\widehat{p_{e_7}}),\\mathbb{K}(\\widehat{q_{e_7}}),\\mathbb{K}(\\widehat{r_{e_7}}))$, where \n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{p_{e_7}})&=&\\frac{\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{a_3})+\\mathbb{K}(\\widehat{a_5})\\left({1}-\\sqrt{\\frac{\\mathbb{K}(\\widehat{a_2})}{\\mathbb{K}(\\widehat{a_1})}}\\right)}{\\mathbb{K}(\\widehat{a_5})+\\mathbb{K}(\\widehat{a_4})\\sqrt{\\frac{\\mathbb{K}(\\widehat{a_2})}{\\mathbb{K}(\\widehat{a_1})}}},\\\\\n\\mathbb{K}(\\widehat{q_{e_7}})&=&\\frac{\\mathbb{K}(\\widehat{a_3})\\sqrt{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_2})}-\\mathbb{K}(\\widehat{a_4})\\left({1}-\\sqrt{\\frac{\\mathbb{K}(\\widehat{a_2})}{\\mathbb{K}(\\widehat{a_1})}}\\right)}{\\mathbb{K}(\\widehat{a_5})+\\mathbb{K}(\\widehat{a_4})\\sqrt{\\frac{\\mathbb{K}(\\widehat{a_2})}{\\mathbb{K}(\\widehat{a_1})}}},\\\\\n\\mathbb{K}(\\widehat{r_{e_7}})&=&\\sqrt{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_2})},\n\\end{eqnarray*}\n\\end{itemize}\nare the equilibrium points of the system (\\ref{gr2}).\\\\\\\\ \nBelow, we discuss the local and global fuzzy stability of the fuzzy equilibrium points corresponding to the fuzzy eigenvalues, respectively. Before stating the next, we introduce the following.\n\\begin{def1}\\label{grstable} Let $\\widehat{\\lambda}_i,\\,i=1,2,...,m$, be a fuzzy eigenvalue of the fuzzy matrix $\\widehat{M}=[\\widehat{a_1}_{ij}]_{m\\times m}$.\nThen the fuzzy equilibrium points of the system of $\\mathcal{D}^{gr}\\widehat{p}(u)=\\widehat{M}\\widehat{p}(u)$ are called {\\bf fuzzy stable} and {\\bf fuzzy unstable} iff $Re(\\widehat{\\lambda}_i)<0$ and $Re(\\widehat{\\lambda}_i)>0$, respectively.\n\\end{def1}\n\\begin{def1}\\label{grlocal}\nA fuzzy equilibrium point $\\widehat{p_e}$ of $\\mathcal{D}^{gr}\\widehat{p}(u)=\\widehat{M}\\widehat{p}(u)$ is called {\\bf locally asymptotically fuzzy stable} if all eigen values of the corresponding variational fuzzy matrix have negative real parts.\n\\end{def1}\n\\begin{def1}\\label{grglobal} A fuzzy equilibrium point $\\widehat{p_e}$ of $\\mathcal{D}^{gr}\\widehat{p}(u)=\\widehat{M}\\widehat{p}(u)$ is called {\\bf globally asymptotically fuzzy stable} if there exists a $gr$-continuous and differentiable function $\\widehat{U}:D\\subseteq E^m\\rightarrow E^1$ such that \n\\begin{itemize}\n \\item[(i)] $\\widehat{U}(\\widehat{p_e})=0$;\n \\item[(ii)] $\\widehat{U}(\\widehat{p})>0,\\,\\forall\\,\\widehat{p}\\in D-\\{\\widehat{p_e}\\}$;\n \\item[(iii)] $\\widehat{U}(\\widehat{p})$ is radially unbounded; and\n \\item[(iv)] $\\mathcal{D}^{gr}\\widehat{U}(\\widehat{p})<0,\\,\\forall\\,\\widehat{p}\\in D-\\{\\widehat{p_e}\\}$.\n\\end{itemize}\nAlso, the fuzzy function $\\widehat{U}$ is called {\\bf fuzzy Lyapunov function}.\n\\end{def1}\n\\begin{thm}\\label{grlogo}\nA fuzzy equilibrium point $\\widehat{p_e}$ of $\\mathcal{D}^{gr}\\widehat{p}(u)=\\widehat{M}\\widehat{p}(u)$ is locally or globally asymptotically fuzzy stable iff the equilibrium point $\\mathbb{K}(\\widehat{p_e})$ of $\\mathbb{K}(\\mathcal{D}^{gr}\\widehat{p}(u))=\\mathbb{K}(\\widehat{M})\\mathbb{K}(\\widehat{p}(u))$ is locally or globally asymptotically stable, respectively.\n\\end{thm}\n\\textbf{Proof:} Let $\\widehat{p_e}$ be a fuzzy equilibrium point of $\\mathcal{D}^{gr}\\widehat{p}(u)=\\widehat{M}\\widehat{p}(u)$. Then from Remark \\ref{grremeq}, $\\mathbb{K}(\\widehat{p_e})$ is an equilibrium point of $\\mathbb{K}(\\mathcal{D}^{gr}\\widehat{p}(u))=\\mathbb{K}(\\widehat{M})\\mathbb{K}(\\widehat{p}(u))$. Also, let $\\mathbb{K}(\\widehat{\\lambda}_i),\\,i=1,2,...,m$ be an eigen value of the corresponding variational matrix. Then the equilibrium point $\\mathbb{K}(\\widehat{p_e})$ is locally asymptotically stable iff $Re(\\mathbb{K}(\\widehat{\\lambda}_i))<0$, i.e., $\\mathbb{K}(Re(\\widehat{\\lambda}_i))<0$. Therefore from Remark \\ref{grr1}, we have $Re(\\widehat{\\lambda}_i)<0$. Thus the fuzzy equilibrium point $\\widehat{p_e}$ is locally asymptotically\nfuzzy stable. Also, the equilibrium point $\\mathbb{K}(\\widehat{p_e})$ is globally asymptotically\nstable if there exists a suitable Lyapunov function $\\mathbb{K}({\\widehat{U}})$ such that $\\mathbb{K}({\\widehat{U}}(\\mathbb{K}(\\widehat{p_e})))=0$, $\\mathbb{K}({\\widehat{U}}(\\mathbb{K}(\\widehat{p})))>0,\\frac{\\partial\\mathbb{K}({\\widehat{U}})}{\\partial t}<0,\\forall \\,\\mathbb{K}(\\widehat{p})$ (except for the equilibrium point $\\mathbb{K}(\\widehat{p_e})$ and $\\mathbb{K}({\\widehat{U}}(\\mathbb{K}(\\widehat{p})))$ is radially unbounded. Therefore from Remark \\ref{grr1}, the fuzzy function $\\widehat{U}$ is the fuzzy Lyapunov function, i.e., satisfies all conditions given in Definition \\ref{grglobal}. Thus the fuzzy equilibrium point $\\widehat{p_e}$ is globally asymptotically\nfuzzy stable and conversely. \\\\\\\\\nThe variational fuzzy matrix of the system (\\ref{gr1}) is defined as\n\\begin{equation}\\label{grm}\n\\widehat{M_1} = \n\\begin{bmatrix}\n\\widehat{a_1}-2\\widehat{a_1}\\widehat{p}-\\widehat{r}+\\widehat{q}\\widehat{r} & \\widehat{p}\\widehat{r} & -\\widehat{p}+\\widehat{p}\\widehat{q} \\\\\n\\widehat{q}\\widehat{r} & \\widehat{a_2}-2\\widehat{a_2}\\widehat{q}-\\widehat{r}+\\widehat{p}\\widehat{r} & -\\widehat{q} +\\widehat{p}\\widehat{q}\\\\\n\\widehat{a_4}\\widehat{r} & \\widehat{a_5}\\widehat{r} & -2\\widehat{a_3}\\widehat{r}+\\widehat{a_4}\\widehat{p}+\\widehat{a_5}\\widehat{q} \n\\end{bmatrix}.\n\\end{equation}\nNow, the variational matrix of the system (\\ref{gr2}) is given by\n\\begin{equation}\\label{grm1}\n\\mathbb{K}(\\widehat{M_1}) = \n\\begin{bmatrix}\n\\mathbb{K}(\\widehat{a}_{11})& \\mathbb{K}(\\widehat{p})\\mathbb{K}(\\widehat{r}) & -\\mathbb{K}(\\widehat{p})+\\mathbb{K}(\\widehat{p})\\mathbb{K}(\\widehat{q}) \\\\\n\\mathbb{K}(\\widehat{q})\\mathbb{K}(\\widehat{r} )& \\mathbb{K}(\\widehat{a}_{22}) & -\\mathbb{K}(\\widehat{q})+\\mathbb{K}(\\widehat{p})\\mathbb{K}(\\widehat{q}) \\\\\n\\mathbb{K}(\\widehat{a_4})\\mathbb{K}(\\widehat{r}) & \\mathbb{K}(\\widehat{a_5})\\mathbb{K}(\\widehat{r}) & \\mathbb{K}(\\widehat{a}_{33})\n\\end{bmatrix},\n\\end{equation}\nwhere\n\\[\\mathbb{K}(\\widehat{a}_{11})=\\mathbb{K}(\\widehat{a_1})-2\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{p})-\\mathbb{K}(\\widehat{r})+\\mathbb{K}(\\widehat{q})\\mathbb{K}(\\widehat{r}), \\]\n\\[\\mathbb{K}(\\widehat{a}_{22})=\\mathbb{K}(\\widehat{a_2})-2\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{q})-\\mathbb{K}(\\widehat{r})+\\mathbb{K}(\\widehat{p})\\mathbb{K}(\\widehat{r} ),\\]\n\\[\\mathbb{K}(\\widehat{a}_{33})=-2\\mathbb{K}(\\widehat{a_3})\\mathbb{K}(\\widehat{r})+\\mathbb{K}(\\widehat{a_4})\\mathbb{K}(\\widehat{p})+\\mathbb{K}(\\widehat{a_5})\\mathbb{K}(\\widehat{q}).\n\\] \nTo check the stability of the fuzzy equilibrium points of the systems (\\ref{gr1}), we define the characteristic equation of the matrix (\\ref{grm1}) by $det(\\mathbb{K}(\\widehat{\\lambda})I-\\mathbb{K}(\\widehat{M_1}))=0$.\n\\begin{itemize}\n\\item[(i)] The variational matrix (\\ref{grm1}) corresponding to the equilibrium point $E_0(0,0,0)$ has eigenvalues\n$\\mathbb{K}(\\widehat{\\lambda})=0,\\mathbb{K}(\\widehat{a_1}),\\mathbb{K}(\\widehat{a_2})$. In which two eigenvalues are positive. Thus $E_0(0,0,0)$ is an unstable equilibrium point. From Remark \\ref{grr1}, the variational fuzzy matrix (\\ref{grm}) corresponding to the fuzzy equilibrium point $\\widehat{E}_0(0,0,0)$ has fuzzy eigenvalues $\\widehat{\\lambda}=\\widehat{0},\\widehat{a_1},\\widehat{a_2}$ and $\\widehat{E}_0(0,0,0)$ is an unstable fuzzy equilibrium point.\n\\item[(ii)] The variational matrix (\\ref{grm1}) corresponding to the equilibrium point $E_1(1,0,0)$ has\n$\\mathbb{K}(\\widehat{\\lambda})=-\\mathbb{K}(\\widehat{a_1}),\\mathbb{K}(\\widehat{a_2}),\\mathbb{K}(\\widehat{a_4})$. In which two eigenvalues are positive. Thus $E_1(1,0,0)$ is an unstable equilibrium point. From Remark \\ref{grr1}, the variational fuzzy matrix (\\ref{grm}) corresponding to the fuzzy equilibrium point $\\widehat{E}_1(1,0,0)$ has fuzzy eigenvalues $\\widehat{\\lambda}=-\\widehat{a_1},\\widehat{a_2},\\widehat{a_4}$ and $\\widehat{E}_1(1,0,0)$ is an unstable fuzzy equilibrium point.\n\\item[(iii)] The variational matrix (\\ref{grm1}) corresponding to the equilibrium point $E_2(0,1,0)$ has eigenvalues\n$\\mathbb{K}(\\widehat{\\lambda})=\\mathbb{K}(\\widehat{a_1}),-\\mathbb{K}(\\widehat{a_2}),\\mathbb{K}(\\widehat{a_5})$. In which two eigenvalues are positive. Thus $E_2(0,1,0)$ is an unstable equilibrium point. From Remark \\ref{grr1}, the variational fuzzy matrix (\\ref{grm}) corresponding to the fuzzy equilibrium point $\\widehat{E}_2({0},{1},{0})$ has fuzzy eigenvalues $\\widehat{\\lambda}=\\widehat{a_1},-\\widehat{a_2},\\widehat{a_5}$ and $\\widehat{E}_2({0},{1},{0})$ is an unstable fuzzy equilibrium point.\n\\item[(iv)] The variational matrix (\\ref{grm1}) corresponding to the equilibrium point $E_3(1,1,0)$ has eigenvalues\n$\\mathbb{K}(\\widehat{\\lambda})=-\\mathbb{K}(\\widehat{a_1}),-\\mathbb{K}(\\widehat{a_2}),\\mathbb{K}(\\widehat{a_4})+\\mathbb{K}(\\widehat{a_5})$. In which one eigenvalues are positive. Thus $E_3(1,1,0)$ is an unstable equilibrium point. From Remark \\ref{grr1}, the variational fuzzy matrix (\\ref{grm}) corresponding to the fuzzy equilibrium point $\\widehat{E}_3(1,1,0)$ has fuzzy eigenvalues $\\widehat{\\lambda}=-\\widehat{a_1},-\\widehat{a_2},\\widehat{a_4}+\\widehat{a_5}$ and $\\widehat{E}_3(1,1,0)$ is an unstable fuzzy equilibrium point.\n\\item[(v)] The equilibrium point $E_4(0,\\mathbb{K}(\\widehat{q_{e_4}}),\\mathbb{K}(\\widehat{r_{e_4}}))$ is locally asymptotically stable if \n\\[\\mathbb{K}(\\widehat{a_1})<\\frac{\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{a_5})^2}{(\\mathbb{K}(\\widehat{a_2})\\mathbb{K}(\\widehat{a_3})+\\mathbb{K}(\\widehat{a_5}))^2}.\\]\nTherefore $\\widehat{E}_4({0},\\widehat{q_{e_4}},\\widehat{r_{e_4}})$ is locally asymptotically fuzzy stable if \\[\\widehat{a_1}<\\frac{\\widehat{a_2}\\widehat{a_5}^2}{(\\widehat{a_2}\\widehat{a_3}+\\widehat{a_5})^2}.\\]\n\\begin{exa}\\label{grex1}\n\\vspace{-5mm}\n\\end{exa} Let $\\widehat{a_1}=(0.01,0.02,0.03),\\widehat{a_2}=(2,4,6),\\widehat{a_3}=(0.1,0.2,0.3),\\widehat{a_4}=(3,4,5),\\widehat{a_5}=(1,2,3),\\widehat{p}_0=0.1,\\widehat{q}_0=0.2,\\widehat{r}_0=0.3$, where $\\widehat{a_1},\\widehat{a_2},\\widehat{a_3},\\widehat{a_4},\\widehat{a_5}$ are triangular fuzzy numbers. Now, the horizontal membership functions of the given triangular fuzzy numbers are given by\n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{a_1})&=&a_1^{gr}(\\alpha,\\mu_{a_1})=0.01+0.01\\alpha+\\mu_{a_1}(0.02-0.02\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_2})&=&a_2^{gr}(\\alpha,\\mu_{a_2})=2+2\\alpha+\\mu_{a_2}(4-4\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_3})&=&a_3^{gr}(\\alpha,\\mu_{a_3})=0.1+0.1\\alpha+\\mu_{a_3}(0.2-0.2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_4})&=&a_4^{gr}(\\alpha,\\mu_{a_4})=3+\\alpha+\\mu_{a_4}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_5})&=&a_5^{gr}(\\alpha,\\mu_{a_5})=1+\\alpha+\\mu_{a_5}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{p}_0)&=&0.1,\\mathbb{K}(\\widehat{q}_0)=0.2,\\mathbb{K}(\\widehat{r}_0)=0.3.\n\\end{eqnarray*}\nFurther, we assume $\\mu_p,\\mu_q,\\mu_r,\\mu_{a_1},\\mu_{a_2},\\mu_{a_3},\\mu_{a_4},\\mu_{a_5}=\\mu\\in\\{0,0.4,0.6,1\\}$ and $\\alpha\\in\\{0,0.5,1\\}$.\n\\begin{table}[ht!]\n \\begin{center}\n \\begin{adjustbox}{max width=0.9\\linewidth}\n \\begin{tabular}{|p{.4cm}|p{3.1cm}| p{3.1cm}|p{3.1cm}|}\n \\hline\n $\\mu$ & $\\alpha=0$& $\\alpha=0.5$& $\\alpha=1$\\\\\n \\hline\n 0&(0,0.1667,1.6667)&(0,0.2308,2.3077)&(0,0.2857,2.8571) \\\\\n \\hline\n 0.4&(0,0.2647,2.6471)&(0,0.2754,2.7536)&(0,0.2857,2.8571) \\\\\n \\hline\n 0.6&(0,0.3056,3.0556)&(0,0.2958,2.9578)&(0,0.2857,2.8571)\\\\\n \\hline\n 1&(0,0.375,3.75)&(0,0.3333,3.3333)&(0,0.2857,2.8571)\\\\\n \\hline\n \\end{tabular}\n \\end{adjustbox}\n \\caption{Equilibrium point $E_4(0,\\mathbb{K}(\\widehat{q_{e_4}}),\\mathbb{K}(\\widehat{r_{e_4}}))$ for different values of $\\alpha,\\mu$}\n \\label{grtab:table1}\n \\end{center}\n\\end{table}\nFor the given data set, we realize that the stability condition of $E_4$ is well satisfied and the system (\\ref{gr2a}) have different equilibrium points corresponding to different values of $\\alpha,\\mu$, as shown in Table \\ref{grtab:table1}. From Table \\ref{grtab:table1}, we realize that for a fixed value of $\\alpha$ the equilibrium point increases with increasing value of $\\mu$ and at $\\alpha=1$ remain same because the left and right interval of triangular fuzzy number coincides with each other. For $\\mu=0,0.4$ the equilibrium point increases while for $\\mu=0.6,1$ the equilibrium point decreases with increasing value of $\\alpha$. Figure \\ref{grfig:1} shows that for the given data in Example \\ref{grex1}, the population density $\\mathbb{K}(\\widehat{p}(u))$ of prey eventually extinct while the population densities $\\mathbb{K}(\\widehat{q}(u))$ and $\\mathbb{K}(\\widehat{r}(u))$ of prey and predator persist, respectively and eventually get their steady states given in Table \\ref{grtab:table1} corresponding to different values of $\\alpha,\\mu$ and become asymptotically stable. At $\\alpha=1$, it shows crisp behavior.\n\\begin{figure}\n \\centering\n \\includegraphics[scale=0.75]{figure\/1.eps} \n \\includegraphics[scale=0.75]{figure\/5.eps}\n \\includegraphics[scale= 0.75]{figure\/9.eps}\n \\includegraphics[scale=0.75]{figure\/2.eps}\n \\includegraphics[scale=0.75]{figure\/6.eps}\n \\includegraphics[scale=0.75]{figure\/10.eps}\n \\includegraphics[scale=0.75]{figure\/3.eps}\n \\includegraphics[scale=0.75]{figure\/7.eps}\n \\end{figure}\n \\begin{figure}\n \\centering\n \\includegraphics[scale=0.75]{figure\/11.eps} \n \\includegraphics[scale=0.75]{figure\/4.eps}\n \\includegraphics[scale=0.75]{figure\/8.eps}\n \\includegraphics[scale=0.75]{figure\/12.eps} \\caption{Variation of preys and predator populations against the time for the system (\\ref{gr2a}) for different values of $\\alpha,\\mu$. Blue, green and red curves show the horizontal membership function of the population densities $\\mathbb{K}(\\widehat{p}(u)), \\mathbb{K}(\\widehat{q}(u))$ and $\\mathbb{K}(\\widehat{r}(u))$, respectively.}\n \\label{grfig:F}\n\\end{figure}\n\\item[(vi)] The equilibrium point $E_5(\\mathbb{K}(\\widehat{p_{e_5}}),0,\\mathbb{K}(\\widehat{r_{e_5}}))$ is locally asymptotically stable if \n\\[\\mathbb{K}(\\widehat{a_2})<\\frac{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_4})^2}{(\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_3})+\\mathbb{K}(\\widehat{a_4}))^2}.\\]\nTherefore the fuzzy equilibrium point $\\widehat{E}_5(\\widehat{p_{e_5}},{0},\\widehat{r_{e_5}})$ is locally asymptotically fuzzy stable if \n\\[\\widehat{a_2}<\\frac{\\widehat{a_1}\\widehat{a_4}^2}{(\\widehat{a_1}\\widehat{a_3}+\\widehat{a_4})^2}.\\]\n\\begin{exa}\\label{grex2}\n\\end{exa}\n Let $\\widehat{a_1}=(2,4,6),\\widehat{a_2}=(0.01,0.02,0.03),\\widehat{a_3}=(0.1,0.2,0.3),\\widehat{a_4}=(1,2,3),\\widehat{a_5}=(3,4,5),\\widehat{p}_0=0.1,\\widehat{q}_0=0.2,\\widehat{r}_0=0.3$, where $\\widehat{a_1},\\widehat{a_2},\\widehat{a_3},\\widehat{a_4},\\widehat{a_5}$ are triangular fuzzy numbers. Now, the horizontal membership functions of the given triangular fuzzy numbers are given by\n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{a_1})&=&a_1^{gr}(\\alpha,\\mu_{a_1})=2+2\\alpha+\\mu_{a_1}(4-4\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_2})&=&a_2^{gr}(\\alpha,\\mu_{a_2})=0.01+0.01\\alpha+\\mu_{a_2}(0.02-0.02\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_3})&=&a_3^{gr}(\\alpha,\\mu_{a_3})=0.1+0.1\\alpha+\\mu_{a_3}(0.2-0.2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_4})&=&a_4^{gr}(\\alpha,\\mu_{a_4})=1+\\alpha+\\mu_{a_4}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_5})&=&a_5^{gr}(\\alpha,\\mu_{a_5})=3+\\alpha+\\mu_{a_5}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{p}_0)&=&0.1,\\mathbb{K}(\\widehat{q}_0)=0.2,\\mathbb{K}(\\widehat{r}_0)=0.3.\n\\end{eqnarray*}\nFurther, we assume $\\mu_p,\\mu_q,\\mu_r,\\mu_{a_1},\\mu_{a_2},\\mu_{a_3},\\mu_{a_4},\\mu_{a_5}=\\mu\\in\\{0,0.4,0.6,1\\}$ and $\\alpha\\in\\{0,0.5,1\\}$.\n\\begin{table}[ht!]\n \\begin{center}\n \\begin{adjustbox}{max width=0.9\\linewidth}\n \\begin{tabular}{|p{.4cm}|p{3.1cm}| p{3.1cm}|p{3.1cm}|}\n \\hline\n $\\mu$ & $\\alpha=0$& $\\alpha=0.5$& $\\alpha=1$\\\\\n \\hline\n 0&(0.1667,0,1.6667)&(0.2308,0,2.3077)&(0.2857,0,2.8571) \\\\\n \\hline\n 0.4&(0.2647,0,2.6471)&(0.2754,0,2.7536)&(0.2857,0,2.8571) \\\\\n \\hline\n 0.6&(0.3056,0,3.0556)&(0.2958,0,2.9577)&(0.2857,0,2.8571)\\\\\n \\hline\n 1&(0.375,0,3.75)&(0.3333,0,3.3333)&(0.28571,0,2.8571)\\\\\n \\hline\n \\end{tabular}\n \\end{adjustbox}\n \\caption{Equilibrium point $E_5(\\mathbb{K}(\\widehat{p_{e_5}}),0,\\mathbb{K}(\\widehat{r_{e_5}}))$ for different values of $\\alpha,\\mu$}\n \\label{grtab:table2}\n \\end{center}\n\\end{table}\nFor the given data set, we observe that the stability condition of $E_5$ is well satisfied and the system (\\ref{gr2a}) have different equilibrium points corresponding to different values of $\\alpha,\\mu$, as shown in Table \\ref{grtab:table2}. From Table \\ref{grtab:table2}, we realize that for a fixed value of $\\alpha$ the equilibrium point increases with increasing value of $\\mu$ and at $\\alpha=1$ remain same because the left and right interval of triangular fuzzy number coincides with each other. For $\\mu=0,0.4$ the equilibrium point increases while for $\\mu=0.6,1$ the equilibrium point decreases with increasing value of $\\alpha$. Figure \\ref{grfig:2} shows that for the given data in Example \\ref{grex2}, the population density $\\mathbb{K}(\\widehat{q}(u))$ of prey eventually extinct while the population densities $\\mathbb{K}(\\widehat{p}(u))$ and $\\mathbb{K}(\\widehat{r}(u))$ of prey and predator persist, respectively and eventually get their steady states given in Table \\ref{grtab:table2} corresponding to different values of $\\alpha,\\mu$ and become asymptotically stable. At $\\alpha=1$, it shows crisp behavior.\n\\begin{figure}\n \\centering\n \\includegraphics[scale=0.75]{figure\/13.eps} \n \\includegraphics[scale=0.75]{figure\/17.eps}\n\\includegraphics[scale= 0.75]{figure\/21.eps}\n \\includegraphics[scale=0.75]{figure\/14.eps} \n \\includegraphics[scale=0.75]{figure\/18.eps}\n \\includegraphics[scale=0.75]{figure\/22.eps}\n \\includegraphics[scale=0.75]{figure\/15.eps}\n \\includegraphics[scale=0.75]{figure\/19.eps}\n \\end{figure}\n \\begin{figure}\n \\centering\n \\includegraphics[scale=0.75]{figure\/23.eps}\n \\includegraphics[scale=0.75]{figure\/16.eps}\n \\includegraphics[scale=0.75]{figure\/20.eps}\n \\includegraphics[scale=.75]{figure\/24.eps}\n \\caption{Variation of preys and predator populations against the time for the system (\\ref{gr2a}) for different values of $\\alpha,\\mu$. Blue, green and red curves show the horizontal membership function of the population densities $\\mathbb{K}(\\widehat{p}(u)), \\mathbb{K}(\\widehat{q}(u))$ and $\\mathbb{K}(\\widehat{r}(u))$, respectively.}\n \\label{grfig:2}\n\\end{figure}\n\\item[(vii)] The equilibrium point $E_6(1,1,\\mathbb{K}(\\widehat{r_{e_6}}))$ is locally asymptotically stable if \n\\[\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_2})>\\frac{(\\mathbb{K}(\\widehat{a_4})+\\mathbb{K}(\\widehat{a_5}))^2}{\\mathbb{K}(\\widehat{a_3})^2}.\\]\nTherefore the fuzzy equilibrium point $\\widehat{E}_6({1},{1},\\widehat{r_{e_6}})$ is locally asymptotically fuzzy stable if \n\\[\\widehat{a_1}\\widehat{a_2}>\\frac{(\\widehat{a_4}+\\widehat{a_5})^2}{\\widehat{a_3}^2}.\\]\n\\begin{exa}\\label{grex3}\n\\end{exa} Let $\\widehat{a_1}=(3,4,5),\\widehat{a_2}=(2,4,6),\\widehat{a_3}=(3,4,5),\\widehat{a_4}=(1,2,3),\\widehat{a_5}=(0.01,0.02,0.03),\\widehat{p}_0=0.1,\\widehat{q}_0=0.2,\\widehat{r}_0=0.3$, where $\\widehat{a_1},\\widehat{a_2},\\widehat{a_3},\\widehat{a_4},\\widehat{a_5}$ are triangular fuzzy numbers. Now, the horizontal membership functions of the given triangular fuzzy numbers are given by\n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{a_1})&=&a_1^{gr}(\\alpha,\\mu_{a_1})=3+\\alpha+\\mu_{a_1}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_2})&=&a_2^{gr}(\\alpha,\\mu_{a_2})=2+2\\alpha+\\mu_{a_2}(4-4\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_3})&=&a_3^{gr}(\\alpha,\\mu_{a_3})=3+\\alpha+\\mu_{a_3}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_4})&=&a_4^{gr}(\\alpha,\\mu_{a_4})=1+\\alpha+\\mu_{a_4}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_5})&=&a_5^{gr}(\\alpha,\\mu_{a_5})=0.01+0.01\\alpha+\\mu_{a_5}(0.02-0.02\\alpha),\\\\\n\\mathbb{K}(\\widehat{p}_0)&=&0.1,\\mathbb{K}(\\widehat{q}_0)=0.2,\\mathbb{K}(\\widehat{r}_0)=0.3.\n\\end{eqnarray*}\nFurther, we assume $\\mu_p,\\mu_q,\\mu_r,\\mu_{a_1},\\mu_{a_2},\\mu_{a_3},\\mu_{a_4},\\mu_{a_5}=\\mu\\in\\{0,0.4,0.6,1\\}$ and $\\alpha\\in\\{0,0.5,1\\}$.\n\\begin{table}[ht!]\n \\begin{center}\n \\begin{adjustbox}{max width=0.9\\linewidth}\n \\begin{tabular}{|p{.4cm}|p{2.0cm}| p{2.0cm}|p{2.0cm}|}\n \\hline\n $\\mu$ & $\\alpha=0$& $\\alpha=0.5$& $\\alpha=1$\\\\\n \\hline\n 0&(1,1,0.3367)&(1,1,0.4329)&(1,1,0.5050) \\\\\n \\hline\n 0.4&(1,1,0.4784)&(1,1,0.4921)&(1,1,0.5050) \\\\\n \\hline\n 0.6&(1,1,0.5290)&(1,1,0.5173)&(1,1,0.5050)\\\\\n \\hline\n 1&(1,1,0.6060)&(1,1,0.5611)&(1,1,0.5050)\\\\\n \\hline\n \\end{tabular}\n \\end{adjustbox}\n \\caption{Equilibrium point $E_6({1},{1},\\mathbb{K}(\\widehat{r_{e_6}}))$ for different values of $\\alpha,\\mu$}\n \\label{grtab:table3}\n \\end{center}\n \\end{table}\nFor the given data set, we observe that the stability condition of $E_6$ is well satisfied and the system (\\ref{gr2a}) have different equilibrium points corresponding to different values of $\\alpha,\\mu$, as shown in Table \\ref{grtab:table3}. From Table \\ref{grtab:table3}, we realize that for a fixed value of $\\alpha$ the equilibrium point increases with increasing value of $\\mu$ and at $\\alpha=1$ remain same because the left and right interval of triangular fuzzy number coincides with each other. For $\\mu=0,0.4$ the equilibrium point increases while for $\\mu=0.6,1$ the equilibrium point decreases with increasing value of $\\alpha$. Figure \\ref{grfig:3} shows that for the given data in Example \\ref{grex3}, initially the population density $\\mathbb{K}(\\widehat{r}(u))$ of predator decreases while the population densities $\\mathbb{K}(\\widehat{p}(u))$ and $\\mathbb{K}(\\widehat{q}(u))$ of preys increases, respectively and eventually get their steady states given in Table \\ref{grtab:table3} corresponding to different values of $\\alpha,\\mu$ and become asymptotically stable. At $\\alpha=1$, it shows crisp behavior.\n\\begin{figure}\n \\centering\n \\includegraphics[scale=0.75]{figure\/25.eps}\n \\includegraphics[scale=0.75]{figure\/29.eps}\n \\includegraphics[scale= 0.75]{figure\/33.eps}\n \\includegraphics[scale=0.75]{figure\/26.eps}\n \\includegraphics[scale=0.75]{figure\/30.eps}\n \\includegraphics[scale= 0.65]{figure\/34.eps}\n\\includegraphics[scale=0.75]{figure\/27.eps}\n\\includegraphics[scale=0.75]{figure\/31.eps}\n\\end{figure}\n\\begin{figure}\n \\centering\n\\includegraphics[scale= 0.65]{figure\/35.eps}\n\\includegraphics[scale=0.8]{figure\/28.eps}\n\\includegraphics[scale=0.8]{figure\/32.eps}\n\\includegraphics[scale= 0.65]{figure\/36.eps} \\caption{Variation of preys and predator populations against the time for the system (\\ref{gr2a}) for different values of $\\alpha,\\mu$. Blue, green and red curves show the horizontal membership function of the population densities $\\mathbb{K}(\\widehat{p}(u)), \\mathbb{K}(\\widehat{q}(u))$ and $\\mathbb{K}(\\widehat{r}(u))$, respectively.}\n \\label{grfig:3}\n\\end{figure}\n\\item[(viii)] The equilibrium point $E_7(\\mathbb{K}(\\widehat{p_{e_7}}),\\mathbb{K}(\\widehat{q_{e_7}}),\\mathbb{K}(\\widehat{r_{e_7}}))$ is locally asymptotically stable if \n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{a_4})+\\mathbb{K}(\\widehat{a_5})&>&\\mathbb{K}(\\widehat{a_3})\\sqrt{\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_2})},\\\\\n\\mathbb{K}(\\widehat{a_2})&\\geq& \\mathbb{K}(\\widehat{a_1}),\\\\\n\\mathbb{K}(\\widehat{a_1})\\mathbb{K}(\\widehat{a_3})&\\geq& 1.\n\\end{eqnarray*}\nTherefore the fuzzy equilibrium point $\\widehat{E}_7(\\widehat{p_{e_7}},\\widehat{q_{e_7}},\\widehat{r_{e_7}})$ is locally asymptotically fuzzy stable if \n\\begin{eqnarray*}\n\\widehat{a_4}+\\widehat{a_5}&>&\\widehat{a_3}\\sqrt{\\widehat{a_1}\\widehat{a_2}},\\\\\n\\widehat{a_2}&\\geq&\\widehat{a_1},\\\\\n\\widehat{a_1}\\widehat{a_3}&\\geq& 1.\n\\end{eqnarray*}\n\\begin{exa}\\label{grex4}\n\\end{exa} Let $\\widehat{a_1}=(1,2,3),\\widehat{a_2}=(2,4,6),\\widehat{a_3}=(1,2,3),\\widehat{a_4}=(3,4,5),\\widehat{a_5}=(1,2,3),\\widehat{p}_0=0.1,\\widehat{q}_0=0.2,\\widehat{r}_0=0.3$, where $\\widehat{a_1},\\widehat{a_2},\\widehat{a_3},\\widehat{a_4},\\widehat{a_5}$ are triangular fuzzy numbers. Now, the horizontal membership functions of the given triangular fuzzy numbers are given by\n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{a_1})&=&a_1^{gr}(\\alpha,\\mu_{a_1})=1+\\alpha+\\mu_{a_1}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_2})&=&a_2^{gr}(\\alpha,\\mu_{a_2})=2+2\\alpha+\\mu_{a_2}(4-4\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_3})&=&a_3^{gr}(\\alpha,\\mu_{a_3})=1+\\alpha+\\mu_{a_3}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_4})&=&a_4^{gr}(\\alpha,\\mu_{a_4})=3+\\alpha+\\mu_{a_4}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_5})&=&a_5^{gr}(\\alpha,\\mu_{a_5})=1+\\alpha+\\mu_{a_5}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{p}_0)&=&0.1,\\mathbb{K}(\\widehat{q}_0)=0.2,\\mathbb{K}(\\widehat{r}_0)=0.3.\n\\end{eqnarray*}\nFurther, we assume $\\mu_p,\\mu_q,\\mu_r,\\mu_{a_1},\\mu_{a_2},\\mu_{a_3},\\mu_{a_4},\\mu_{a_5}=\\mu\\in\\{0,0.4,0.6,1\\}$ and $\\alpha\\in\\{0,0.5,1\\}$.\n\\begin{table}[ht!]\n \\begin{center}\n \\begin{adjustbox}{max width=0.9\\linewidth}\n \\begin{tabular}{|p{0.5cm}|p{4cm}| p{4cm}|p{4cm}|}\n \\hline\n $\\mu$ & $\\alpha=0$& $\\alpha=0.5$& $\\alpha=1$\\\\\n \\hline\n 0&(0.3025,0.5068,1.414)&(0.6014,0.7181,2.1213)&(0.9366,0.9552,2.8284) \\\\\n \\hline\n 0.4&(0.7993,0.8581,2.5456)&(0.8675,0.9063,2.6870)&\n (0.9366,0.9552,2.8284) \\\\\n \\hline\n 0.6&(1.0773,1.0546,3.1113)&(1.0066,1.0046,2.9698)&\n (0.9366,0.9552,2.8284)\\\\\n \\hline\n 1&(1.6639,1.4695,4.2426)&\n (1.2934,1.2075,3.5355)&\n (0.9366,0.9552,2.8284)\\\\\n \\hline\n \\end{tabular}\n \\end{adjustbox}\n \\caption{Equilibrium point $E_7(\\mathbb{K}(\\widehat{p_{e_7}}),\\mathbb{K}(\\widehat{q_{e_7}}),\\mathbb{K}(\\widehat{r_{e_7}}))$ for different values of $\\alpha,\\mu$}\n \\label{grtab:table4}\n \\end{center}\n \\end{table}\nFor the given data set, we observe that the stability condition of $E_7(\\widehat{p_{e_7}},\\widehat{q_{e_7}},\\widehat{r_{e_7}})$ is well satisfied and the system (\\ref{gr2a}) have different equilibrium points corresponding to different values of $\\alpha,\\mu$, as shown in Table \\ref{grtab:table4}. From Table \\ref{grtab:table4}, we realize that for a fixed value of $\\alpha$ the equilibrium point increases with increasing value of $\\mu$ and at $\\alpha=1$ remain same because the left and right interval of triangular fuzzy number coincides with each other. For $\\mu=0,0.4$ the equilibrium point increases while for $\\mu=0.6,1$ the equilibrium point decreases with increasing value of $\\alpha$. Figure \\ref{grfig:4} shows that for the given data in Example \\ref{grex4}, initially the population densities $\\mathbb{K}(\\widehat{p}(u)),\\mathbb{K}(\\widehat{q}(u))$ and $\\mathbb{K}(\\widehat{r}(u))$ of preys and predator, respectively increases and eventually get their steady states given in Table \\ref{grtab:table4} corresponding to different values of $\\alpha,\\mu$ and become asymptotically stable. At $\\alpha=1$, it shows crisp behavior.\n\\begin{figure}\n \\centering\n \\includegraphics[scale=0.75]{figure\/37.eps}\n \\includegraphics[scale=0.75]{figure\/41.eps}\n \\includegraphics[scale= 0.75]{figure\/45.eps}\n \\includegraphics[scale=0.75]{figure\/38.eps}\n \\includegraphics[scale=0.75]{figure\/42.eps}\n \\includegraphics[scale= 0.65]{figure\/46.eps}\n \\includegraphics[scale=0.75]{figure\/39.eps} \n \\includegraphics[scale=0.75]{figure\/43.eps}\n \\end{figure}\n \\begin{figure}\n \\centering\n \\includegraphics[scale= 0.65]{figure\/47.eps}\n \\includegraphics[scale=0.75]{figure\/40.eps} \n \\includegraphics[scale=0.75]{figure\/44.eps} \\includegraphics[scale=0.65]{figure\/48.eps}\n \\caption{Variation of preys and predator populations against the time for the system (\\ref{gr2a}) for different values of $\\alpha,\\mu$. Blue, green and red curves show the horizontal membership function of the population densities $\\widehat{p}(u), \\widehat{q}(u)$ and $\\widehat{r}(u)$, respectively.}\n \\label{grfig:4}\n\\end{figure}\n\\end{itemize}\n\\begin{thm}\nThe nontrivial fuzzy equilibrium point $\\widehat{E}_7({\\widehat{p_{e_7}}},{\\widehat{q_{e_7}}},{\\widehat{r_{e_7}}})$ is globally asymptotically fuzzy stable.\n\\end{thm}\n\\textbf{Proof:} To study the global fuzzy stability of the system (\\ref{gr1}), it is enough to check that the global stability of the system (\\ref{gr2}). For which, we construct a suitable Lyapunov function $\\mathbb{K}(\\widehat{U})=\\left(\\mathbb{K}(\\widehat{p})-\\mathbb{K}(\\widehat{p_{e_7}})-\\mathbb{K}(\\widehat{p_{e_7}})\\log\\left(\\frac{\\mathbb{K}(\\widehat{p})}{\\mathbb{K}(\\widehat{p_{e_7}})}\\right)\\right)+\\left(\\mathbb{K}(\\widehat{q})-\\mathbb{K}(\\widehat{q_{e_7}})-\\mathbb{K}(\\widehat{q_{e_7}})\\log\\left(\\frac{\\mathbb{K}(\\widehat{q})}{\\mathbb{K}(\\widehat{q_{e_7}})}\\right)\\right)+\\linebreak \\left(\\mathbb{K}(\\widehat{r})-\\mathbb{K}(\\widehat{r_{e_7}})-\\mathbb{K}(\\widehat{r_{e_7}})\\log\\left(\\frac{\\mathbb{K}(\\widehat{r})}{\\mathbb{K}(\\widehat{r_{e_7}})}\\right)\\right)$. It is simple to verify that the function $\\mathbb{K}(\\widehat{U})$ is zero at the equilibrium point $E_7(\\mathbb{K}(\\widehat{p_{e_7}}),\\mathbb{K}(\\widehat{q_{e_7}}),\\mathbb{K}(\\widehat{r_{e_7}}))$ and positive for other values of\\linebreak $(\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))$. Then\n\\begin{eqnarray}\n \\begin{array}{ll}\\label{grlya}\n \\frac{\\partial \\mathbb{K}(\\widehat{U})}{\\partial t}=\\frac{(\\mathbb{K}(\\widehat{p})-\\mathbb{K}(\\widehat{p_{e_7}}))}{\\mathbb{K}(\\widehat{p})}\\frac{\\partial \\mathbb{K}(\\widehat{p})}{\\partial t}+\\frac{(\\mathbb{K}(\\widehat{q})-\\mathbb{K}(\\widehat{q_{e_7}}))}{\\mathbb{K}(\\widehat{q})}\\frac{\\partial \\mathbb{K}(\\widehat{q})}{\\partial t}+\\frac{(\\mathbb{K}(\\widehat{r})-\\mathbb{K}(\\widehat{r_{e_7}}))}{\\mathbb{K}(\\widehat{r})}\\frac{\\partial \\mathbb{K}(\\widehat{r})}{\\partial t}\\\\\n \\hspace{1cm}= (\\mathbb{K}(\\widehat{p})-\\mathbb{K}(\\widehat{p_{e_7}}))(\\mathbb{K}(\\widehat{a_1})(1-\\mathbb{K}(\\widehat{p}))-\n \\mathbb{K}(\\widehat{r})+ \\mathbb{K}(\\widehat{q}) \\mathbb{K}(\\widehat{r}))\\\\\n \\hspace{1cm}+ (\\mathbb{K}(\\widehat{q})-\\mathbb{K}(\\widehat{q_{e_7}}))(\\mathbb{K}(\\widehat{a_2})(1-\\mathbb{K}(\\widehat{q}))-\n \\mathbb{K}(\\widehat{r})+ \\mathbb{K}(\\widehat{p}) \\mathbb{K}(\\widehat{r}))\\\\\n \\hspace{1cm}+ (\\mathbb{K}(\\widehat{r})-\\mathbb{K}(\\widehat{r_{e_7}}))(-\\mathbb{K}(\\widehat{a_3})\\mathbb{K}(\\widehat{r})+\n \\mathbb{K}(\\widehat{a_4})\\mathbb{K}(\\widehat{p})+ \\mathbb{K}(\\widehat{a_5})\\mathbb{K}(\\widehat{q})).\n \\end{array}\n\\end{eqnarray}\nFor the equilibrium point $E_7(\\mathbb{K}(\\widehat{p_{e_7}}),\\mathbb{K}(\\widehat{q_{e_7}}),\\mathbb{K}(\\widehat{r_{e_7}}))$, we have the set of equilibrium equations\n\\begin{eqnarray}\\label{grseteq}\n \\begin{array}{ll}\n \\mathbb{K}(\\widehat{a_1})(1-\\mathbb{K}(\\widehat{p_{e_7}}))-\n \\mathbb{K}(\\widehat{r_{e_7}})+ \\mathbb{K}(\\widehat{q_{e_7}}) \\mathbb{K}(\\widehat{r_{e_7}})=0\\\\\n \\mathbb{K}(\\widehat{a_2})(1-\\mathbb{K}(\\widehat{q_{e_7}}))-\n \\mathbb{K}(\\widehat{r_{e_7}})+ \\mathbb{K}(\\widehat{p_{e_7}}) \\mathbb{K}(\\widehat{r_{e_7}})=0\\\\\n-\\mathbb{K}(\\widehat{a_3})\\mathbb{K}(\\widehat{r_{e_7}})+\n \\mathbb{K}(\\widehat{a_4})\\mathbb{K}(\\widehat{p_{e_7}})+ \\mathbb{K}(\\widehat{a_5})\\mathbb{K}(\\widehat{q_{e_7}})=0.\n \\end{array}\n\\end{eqnarray} \nNow, we simplify the Equations (\\ref{grlya}) and (\\ref{grseteq}) in the form\n\\begin{eqnarray}\n \\begin{array}{ll}\n \\frac{\\partial \\mathbb{K}(\\widehat{U})}{\\partial t}= -\\mathbb{K}(\\widehat{a_1})(\\mathbb{K}(\\widehat{p})-\\mathbb{K}(\\widehat{p_{e_7}}))^2-\\mathbb{K}(\\widehat{a_2})(\\mathbb{K}(\\widehat{q})-\\mathbb{K}(\\widehat{q_{e_7}}))^2\n \\\\\n \\hspace{1cm} -\\mathbb{K}(\\widehat{a_3})(\\mathbb{K}(\\widehat{r})-\\mathbb{K}(\\widehat{r_{e_7}}))^2+(\\mathbb{K}(\\widehat{a_4})-1)(\\mathbb{K}(\\widehat{p})-\\mathbb{K}(\\widehat{p_{e_7}}))(\\mathbb{K}(\\widehat{r})-\\mathbb{K}(\\widehat{r_{e_7}}))\\\\\n \\hspace{1cm} +\\left(\\frac{\\mathbb{K}(\\widehat{a_3})\\mathbb{K}(\\widehat{r_{e_7}})}{\\mathbb{K}(\\widehat{q_{e_7}})}-\\frac{\\mathbb{K}(\\widehat{a_4})\\mathbb{K}(\\widehat{p_{e_7}})}{\\mathbb{K}(\\widehat{q_{e_7}})}-1\\right)(\\mathbb{K}(\\widehat{q})-\\mathbb{K}(\\widehat{q_{e_7}}))(\\mathbb{K}(\\widehat{r})-\\mathbb{K}(\\widehat{r_{e_7}})).\n \\end{array}\n\\end{eqnarray}\nNext, we assume that $\\mathbb{K}(\\widehat{a_4})<1,\\,\\frac{\\mathbb{K}(\\widehat{a_3})\\mathbb{K}(\\widehat{r_{e_7}})}{\\mathbb{K}(\\widehat{q_{e_7}})}<\\frac{\\mathbb{K}(\\widehat{a_4})\\mathbb{K}(\\widehat{p_{e_7}})}{\\mathbb{K}(\\widehat{q_{e_7}})}+1$ and $(\\mathbb{K}(\\widehat{p})-\\mathbb{K}(\\widehat{p_{e_7}})),\\,(\\mathbb{K}(\\widehat{q})-\\mathbb{K}(\\widehat{q_{e_7}})),\\,(\\mathbb{K}(\\widehat{r})-\\mathbb{K}(\\widehat{r_{e_7}}))$ are of same sign. Then $ \\frac{\\partial \\mathbb{K}(\\widehat{U})}{\\partial t}<0$ except for the equilibrium point $E_7(\\mathbb{K}(\\widehat{p_{e_7}}),\\mathbb{K}(\\widehat{q_{e_7}}),\\mathbb{K}(\\widehat{r_{e_7}}))$. Thus the equilibrium point $E_7(\\mathbb{K}(\\widehat{p_{e_7}}),\\mathbb{K}(\\widehat{q_{e_7}}),\\mathbb{K}(\\widehat{r_{e_7}}))$ is globally asymptotically stable. Now, from Remark \\ref{grr1} and Theorem \\ref{grlogo}, we have $\\mathcal{D}^{gr}\\widehat{U}<0$, except for the fuzzy equilibrium point $\\widehat{E}_7(\\widehat{p_{e_7}},\\widehat{q_{e_7}},\\widehat{r_{e_7}})$. Thus the equilibrium point $\\widehat{E}_7(\\widehat{p_{e_7}},\\widehat{q_{e_7}},\\widehat{r_{e_7}})$ is globally asymptotically fuzzy stable.\n\n\\section{Numerical solution of the fuzzy prey-predator model by using granular $F$-transform}\nThis section presents a numerical method by using the concept of granular $F$-transform to solve the system (\\ref{gr1}). To solve the system (\\ref{gr1}), we first need to solve the system (\\ref{gr2}) by using the concept of $F$-transform. The method of $F$-transform consists in applying the $F$-transform to both sides of the system (\\ref{gr2}). It leads to a system of algebraic equations, whose solution is a discrete representation of an analytical solution of the system (\\ref{gr2}). Accordingly, we apply granular $F$-transform to both sides of the system (\\ref{gr1}), whereby we get the following equations:\n\\begin{eqnarray}\\label{gr5}\n\\nonumber{F^{gr}[\\mathcal{D}^{gr}\\widehat{p}}]&=&F^{gr}[\\widehat{g_1}(u,\\widehat{p},\\widehat{q},\\widehat{r})],\\\\ \n\\nonumber{G^{gr}[\\mathcal{D}^{gr}\\widehat{q}}]&=&G^{gr}[\\widehat{g_2}(u,\\widehat{p},\\widehat{q},\\widehat{r})],\\\\ \n{H^{gr}[\\mathcal{D}^{gr}\\widehat{r}}]&=& H^{gr}[\\widehat{g_3}(u,\\widehat{p},\\widehat{q},\\widehat{r})].\n\\end{eqnarray}\nFrom Remark \\ref{grr1}, the system (\\ref{gr5}) can be written as\n\\begin{eqnarray}\\label{gr6}\n\\nonumber{\\mathbb{K}(F^{gr}[\\mathcal{D}^{gr}\\widehat{p}}])&=&\\mathbb{K}(F^{gr}[\\widehat{g_1}(u,\\widehat{p},\\widehat{q},\\widehat{r})]),\\\\ \n\\nonumber{\\mathbb{K}(G^{gr}[\\mathcal{D}^{gr}\\widehat{q}])}&=&\\mathbb{K}(G^{gr}[\\widehat{g_2}(u,\\widehat{p},\\widehat{q},\\widehat{r})]),\\\\ \n\\nonumber{\\mathbb{K}(H^{gr}[\\mathcal{D}^{gr}\\widehat{r}]})&=& \\mathbb{K}(H^{gr}[\\widehat{g_3}(u,\\widehat{p},\\widehat{q},\\widehat{r})]).\n\\end{eqnarray}\nFrom Proposition \\ref{grgrdif1}, the above system can be rewritten as\n\\begin{eqnarray}\\label{gr7}\n\\nonumber{F[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{p})]}&=&F[\\mathbb{K}(\\widehat{g_1}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r})))]=F[g_1],\\\\\n\\nonumber{G[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{p})]}&=&G[\\mathbb{K}(\\widehat{g_2}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r})))]=G[g_2],\\\\ \n{H[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{p})]}&=&H[\\mathbb{K}(\\widehat{g_3}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r})))]=H[g_3],\n\\end{eqnarray}\nwhere \n\\[g_1=\\mathbb{K}(\\widehat{g_1}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))),\\]\n\\[g_2=\\mathbb{K}(\\widehat{g_2}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))),\\]\n\\[g_3=\\mathbb{K}(\\widehat{g_3}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))).\\]\n Let us choose $n > 2$ and create an $h$-uniform fuzzy partition $P_1,... P_m$ of $[a_1,a_2]$, where $h =\\dfrac{a_2-a_1}{m-1}$.\n We denote the $F$-transforms of the functions on left and right sides of the system (\\ref{gr7}) by \n \\[F[\\mathbb{K}(\\widehat{p})] = (X_1,...,X_m)^T,\\]\n \\[G[\\mathbb{K}(\\widehat{q})] = (Y_1,...,Y_m)^T ,\\]\n \\[H[\\mathbb{K}(\\widehat{r})] = (Z_1,...,Z_m)^T,\\]\n \\[F[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{p})] = (X'_1,...,X'_m)^T,\\]\n \\[G[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{q})] = (Y'_1,...,Y'_m)^T ,\\]\n \\[H[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{r})] = (Z'_1,...,Z'_m)^T ,\\]\n \\[F[g_1] = (F_1,...,F_m)^T,\\]\n \\[G[g_2] = (G_1,...,G_m)^T,\\]\n \\[H[g_3] = (H_1,...,H_m)^T.\\]\n Also, we set \\[X_1=\\mathbb{K}(\\widehat{p}_a),\\,Y_1=\\mathbb{K}(\\widehat{q}_a),\\,Z_1=\\mathbb{K}(\\widehat{r}_a),\\] respectively. Thus from the system (\\ref{gr7}), we obtain the following system of algebraic equations:\n\\begin{eqnarray}\\label{gr8}\n\\nonumber&&X'_i=F_i,\\,Y'_i=G_i,\\,Z'_i=H_i,\\,i=2,....m-1,\\\\\n&&X_1=\\mathbb{K}(\\widehat{p}_a),\\,Y_1=\\mathbb{K}(\\widehat{q}_a),Z_1=\\mathbb{K}(\\widehat{r}_a),\n\\end{eqnarray}\nwhere \\[X'_i=F_i[\\frac{\\partial}{\\partial t}\\mathbb{K}(\\widehat{p})],\\,Y'_i=G_i[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{q})],\\,Z'_i=H_i[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{r})],\\]\n\\[X_i=F_i[\\mathbb{K}(\\widehat{p})],\\,Y_i=G_i[\\mathbb{K}(\\widehat{q})],\\,Z_i=H_i[\\mathbb{K}(\\widehat{r})],\\] \\[F_i=F_i[g_1],\\,G_i=G_i[g_2],\\,H_i=H_i[g_3]\\]\nare $F$-transform components. Also, by using schemes of the method of central differences, we replace \n\\begin{eqnarray*}\nX'_i&=&\\dfrac{X_{i+1}-X_{i-1}}{2h},\\\\\nY'_i&=&\\dfrac{Y_{i+1}-Y_{i-1}}{2h},\\\\\nZ'_i&=&\\dfrac{Z_{i+1}-Z_{i-1}}{2h},\\,i=2,...,m-1\n\\end{eqnarray*}\nand assume $X_2=X_1+hF_1,Y_2=Y_1+hG_1,Z_2=Z_1+hH_1$. Thus we can introduce $(m-2)\\times m$ matrix\n\\begin{equation}\\label{grm2}\n{D} = \\frac{1}{2h}\n\\begin{bmatrix}\n-1 & 0 &1&0&0&0&...&0\\\\\n0 & -1 &0&1&0&0&...&0\\\\\n0 & 0&-1&0&1&0&...&0\\\\\n .& &&&.&& &.\\\\[-.2cm]\n . & &&&&.& &.\\\\[-.2cm]\n . & &&&&&. &.\\\\\n 0 & 0&0&0&...&-1&0 &1\\\\\n\\end{bmatrix}.\n\\end{equation}\nNow, we can rewrite the system (\\ref{gr8}) to the following system of linear equations:\n\\[D F[\\mathbb{K}(\\widehat{p})]=F[g_1],\\,D G[\\mathbb{K}(\\widehat{q})]=G[g_2],\\,D H[\\mathbb{K}(\\widehat{r})]=H[g_3],\\]\nwhere \\[\nF[\\mathbb{K}(\\widehat{p})] = (X_1,...,X_{m-1})^T,\\]\n\\[G[\\mathbb{K}(\\widehat{q})] = (Y_1,...,Y_{m-1})^T,\\] \\[H[\\mathbb{K}(\\widehat{r})] = (Z_1,...,Z_{m-1})^T,\\]\n\\[F[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{p})] = (X'_2,...,X'_{m-1})^T,\\]\\[G[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{q})] = (Y'_2,...,Y'_{m-1})^T,\\]\\[H[\\frac{\\partial }{\\partial t}\\mathbb{K}(\\widehat{r})] = (Z'_2,...,Z'_{m-1})^T,\\]\n\\[F[g_1] = (F_2,...,F_{m-1})^T,\\]\\[ G[g_2] = (G_2,...,G_{m-1})^T,\\]\\[H[g_3] = (H_2,...,H_{m-1})^T.\\] Next, the matrix $D$ is completed by adding the first and second row as initial values, as seen below:\n\\begin{equation*}\\label{grm3}\n{D'} = \\frac{1}{2h}\n\\begin{bmatrix}\n1 & 0 &0&0&0&0&...&0\\\\\n0& 1 &0&0&0&0&...&0\\\\\n-1 & 0 &1&0&0&0&...&0\\\\\n0 & -1 &0&1&0&0&...&0\\\\\n0 & 0&-1&0&1&0&...&0\\\\\n .& &&&.&& &.\\\\[-.2cm]\n . & &&&&.& &.\\\\[-.2cm]\n . & &&&&&. &.\\\\\n 0 & 0&0&0&...&-1&0 &1\\\\\n\\end{bmatrix},\n\\end{equation*}\nso that the matrix $D'$ is nom-singular. Now, we can expand $F[ g_1 ],G[g_2]$ and $G[g_3]$ by adding the first and second elements using initial conditions and the matrix $D'$, as follows:\n\\[F[g_1] = \\left(\\frac{\\mathbb{K}(\\widehat{p}_a)}{2h},\\frac{\\mathbb{K}(\\widehat{p_{2}})}{2h},g_2,...,F_{m-1}\\right)^T,\\]\n\\[G[g_2] = \\left(\\frac{\\mathbb{K}(\\widehat{q}_a)}{2h},\\frac{\\mathbb{K}(\\widehat{q}_2)}{2h},G_2,...,G_{m-1}\\right)^T, \\] \n\\[H[g_3] = \\left(\\frac{\\mathbb{K}(\\widehat{r}_a)}{2h},\\frac{\\mathbb{K}(\\widehat{r}_2)}{2h},H_2,...,H_{m-1}\\right)^T,\\]\nwhere $\\mathbb{K}(\\widehat{p_{2}})=X_2$, $\\mathbb{K}(\\widehat{q}_2)=Y_2$ and $\\mathbb{K}(\\widehat{r}_2)=Z_2$. Thus we have \n\\begin{eqnarray}\\label{grmat}\nD' F[\\mathbb{K}(\\widehat{p})]=F[g_1],\\,D' G[\\mathbb{K}(\\widehat{q})]=G[g_2],\\,D' H[\\mathbb{K}(\\widehat{r})]=H[g_3].\n\\end{eqnarray}\nThe system (\\ref{grmat}) can be written as\n\\begin{eqnarray}\\label{grmat1}\n F[\\mathbb{K}(\\widehat{p})]=(D')^{-1}F[g_1],\\, G[\\mathbb{K}(\\widehat{q})]=(D')^{-1}G[g_2],\\, H[\\mathbb{K}(\\widehat{r})]=(D')^{-1}H[g_3].\n\\end{eqnarray}\nNow, to solve the system (\\ref{grmat1}), we compute the inverse matrix $(D')^{-1}$. If $m$ is even then inverse matrix is given as\n\\begin{equation*}\\label{grm4}\n({D'})^{-1} = {2h}\n\\begin{bmatrix}\n1 & 0 &0&0&0&0&...&0\\\\\n0& 1 &0&0&0&0&...&0\\\\\n1 & 0 &1&0&0&0&...&0\\\\\n0 & 1 &0&1&0&0&...&0\\\\\n1 & 0&1&0&1&0&...&0\\\\\n .& &&&.&& &.\\\\[-.2cm]\n . & &&&&.& &.\\\\[-.2cm]\n . & &&&&&. &.\\\\\n 0 & ..&0&1&0&1&0 &1\\\\\n\\end{bmatrix},\n\\end{equation*}\nand when $m$ is odd, we obtain\n\\begin{equation*}\\label{grm5}\n({D'})^{-1} = {2h}\n\\begin{bmatrix}\n1 & 0 &0&0&0&0&...&0\\\\\n0& 1 &0&0&0&0&...&0\\\\\n1 & 0 &1&0&0&0&...&0\\\\\n0 & 1 &0&1&0&0&...&0\\\\\n .& &&&.&& &.\\\\[-.2cm]\n . & &&&&.& &.\\\\[-.2cm]\n . & &&&&&. &.\\\\\n 0 & ..&0&1&0&1&0 &1\\\\\n 1 & 0&1&0&...&1&0 &1\\\\\n\\end{bmatrix}.\n\\end{equation*}\nThus from the system (\\ref{grmat1}), we have the following \\begin{eqnarray}\\label{gr9}\n\\nonumber X_{i+1}&=&X_{i-1}+2hF_i,\\\\\n\\nonumber Y_{i+1}&=&Y_{i-1}+2hG_i,\\\\\n\\nonumber Z_{i+1}&=&Z_{i-1}+2hH_i,\\\\\n\\nonumber X_2&=&\\mathbb{K}(\\widehat{p_{2}}),\\,Y_2=\\mathbb{K}(\\widehat{q}_2),\\,\nZ_2=\\mathbb{K}(\\widehat{r}_2),\\\\\nX_1&=&\\mathbb{K}(\\widehat{p}_a),\\,Y_1=\\mathbb{K}(\\widehat{q}_a),Z_1=\\mathbb{K}(\\widehat{r}_a),\\,i=2,...,m-1.\n\\end{eqnarray}\nThe system (\\ref{gr9}) can be used to the computation of $X_3, . . . , X_m,Y_3, . . . , Y_m$ and $Z_3, . . . , Z_m$. However, it can not be used directly by using the functions $\\mathbb{K}(\\widehat{g_1}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))),$ $\\mathbb{K}(\\widehat{g_2}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r})))$ and $\\mathbb{K}(\\widehat{g_3}(u,\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r})))$, because these functions use unknown functions $\\mathbb{K}(\\widehat{p}), \\mathbb{K}(\\widehat{q})$ and $\\mathbb{K}(\\widehat{r})$. Therefore we can use the same technique as in \\cite{p} and substitute functions by their $F$-transform components:\n\\begin{eqnarray}\n\\nonumber\\hat{F}_i[g_1]&=&\\dfrac{\\int_{a}^{b} \\mathbb{K}(\\widehat{g_1}(u,X_i,Y_i,Z_i))P_i(u)du}{\\int_{a}^{b}P_i(u)du },\\\\\n\\nonumber\\hat{G}_i[g_2]&=&\\dfrac{\\int_{a}^{b} \\mathbb{K}(\\widehat{g_2}(u,X_i,Y_i,Z_i))P_i(u)du}{\\int_{a}^{b}P_i(u)du },\\\\\n\\hat{H}_i[g_3]&=&\\dfrac{\\int_{a}^{b} \\mathbb{K}(\\widehat{g_3}(u,X_i,Y_i,Z_i))P_i(u)du}{\\int_{a}^{b}P_i(u)du },i=1,...,m-1.\n\\end{eqnarray}\nThus the system (\\ref{gr9}) can be written as\n\\begin{eqnarray}\\label{gr10}\n\\nonumber X_{i+1}&=&X_{i-1}+2h\\hat{F}_i[g_1],\\\\\n\\nonumber Y_{i+1}&=&Y_{i-1}+2h\\hat{G}_i[g_2],\\\\\n\\nonumber Z_{i+1}&=&Z_{i-1}+2h\\hat{H}_i[g_3],\\\\\n\\nonumber X_{2}&=&X_{1}+h\\hat{F}_1[g_1],\\\\\n\\nonumber Y_{2}&=&Y_{1}+h\\hat{G}_1[g_2],\\\\\n\\nonumber Z_{2}&=&Z_{1}+h\\hat{H}_1[g_3],\\,i=2,...,m-1,\\\\\nX_1&=&\\mathbb{K}(\\widehat{p}_a),\\,Y_1=\\mathbb{K}(\\widehat{q}_a),Z_1=\\mathbb{K}(\\widehat{r}_a).\n\\end{eqnarray}\nThe proposed method is based on the same assumptions as the well-known Euler mid-point method. It has the same degree of accuracy. The solution vector $(F_m[\\mathbb{K}(\\widehat{p})],G_m[\\mathbb{K}(\\widehat{q})],H_m[\\mathbb{K}(\\widehat{r})])$ approximates the (unique) solution $(\\mathbb{K}(\\widehat{p}),\\mathbb{K}(\\widehat{q}),\\mathbb{K}(\\widehat{r}))$ of the system (\\ref{gr2}) in the sense that $(\\mathbb{K}(\\widehat{p}_i),\\mathbb{K}(\\widehat{q}_i),\\mathbb{K}(\\widehat{r}_i))\\approx (X_i,Y_i,Z_i), i= 1,...,m$, where nodes\n$u_1,...,u_m$ are determined by fuzzy partition $P_1,...,P_m$.\\\\\\\\\nThe system (\\ref{gr10}) can be written as in terms of granular $F$-transform, i.e.,\n\\begin{eqnarray}\\label{gr11}\n\\nonumber\\mathbb{K}(F^{gr}_{i+1}[\\widehat{p}])&=&\\mathbb{K}(F^{gr}_{i-1}[\\widehat{p}])+2h\\mathbb{K}(\\hat{F}^{gr}_i[\\widehat{g_1}]),\\\\\n\\nonumber\\mathbb{K}(G^{gr}_{i+1}[\\widehat{q}])&=&\\mathbb{K}(G^{gr}_{i-1}[\\widehat{q}])+2h\\mathbb{K}(\\hat{G}^{gr}_i[\\widehat{g_2}]),\\\\\n\\nonumber\\mathbb{K}(H^{gr}_{i+1}[\\widehat{r}])&=&\\mathbb{K}(H^{gr}_{i-1}[\\widehat{r}])+2h\\mathbb{K}(\\hat{H}^{gr}_i[\\widehat{g_3}]),\\\\\n\\nonumber\\mathbb{K}(F^{gr}_{2}[\\widehat{p}])&=&\\mathbb{K}(F^{gr}_{1}[\\widehat{p}])+h\\mathbb{K}(\\hat{F}^{gr}_{1}[{\\widehat{g_1}}]),\\\\\n\\nonumber\\mathbb{K}(G^{gr}_{2}[\\widehat{q}])&=&\\mathbb{K}(G^{gr}_{1}[\\widehat{q}])+h\\mathbb{K}(\\hat{G}^{gr}_{1}[{\\widehat{g_2}}]),\\\\\n\\nonumber\\mathbb{K}(H^{gr}_{2}[\\widehat{r}])&=&\\mathbb{K}(H^{gr}_{1}[\\widehat{r}])+h\\mathbb{K}(\\hat{H}^{gr}_{1}[{\\widehat{g_3}}]),\\\\\n\\mathbb{K}(F^{gr}_{1}[\\widehat{p}])&=&\\mathbb{K}(\\widehat{p}_a),\\mathbb{K}(G^{gr}_{1}[\\widehat{q}])=\\mathbb{K}(\\widehat{q}_a),\\mathbb{K}(H^{gr}_{1}[\\widehat{r}])=\\mathbb{K}(\\widehat{r}_a),\n\\end{eqnarray}\nwhere \n\\begin{eqnarray*}\n\\widehat{g_1}&=&\\widehat{g_1}(F^{gr}_i[\\widehat{p}],G^{gr}_i[\\widehat{q}],H^{gr}_i[\\widehat{r}]),\\\\ \\widehat{g_2}&=&\\widehat{g_2}(F^{gr}_i[\\widehat{p}],G^{gr}_i[\\widehat{q}],H^{gr}_i[\\widehat{r}]),\\\\ \\widehat{g_3}&=&\\widehat{g_3}(F^{gr}_i[\\widehat{p}],G^{gr}_i[\\widehat{q}],H^{gr}_i[\\widehat{r}]),\\,i=2,...,m-1. \n\\end{eqnarray*}\nFrom Reamrk \\ref{grr1}, the system (\\ref{gr11}) becomes\n\\begin{eqnarray}\\label{gr12}\n\\nonumber F^{gr}_{i+1}[\\widehat{p}]&=&F^{gr}_{i-1}[\\widehat{p}] +2h \\hat{F}^{gr}_i[\\widehat{g_1}],\\\\\n\\nonumber G^{gr}_{i+1}[\\widehat{q}]&=&G^{gr}_{i-1}[\\widehat{q}] +2h \\hat{G}^{gr}_i[\\widehat{g_2}],\\\\\n\\nonumber H^{gr}_{i+1}[\\widehat{r}]&=&H^{gr}_{i-1}[\\widehat{r}] +2h \\hat{H}^{gr}_i[\\widehat{g_3}],\\\\\n\\nonumber F^{gr}_{2}[\\widehat{p}]&=&F^{gr}_{1}[\\widehat{p}])+h\\hat{F}^{gr}_{1}[{\\widehat{g_1}}],\\\\\n\\nonumber G^{gr}_{2}[\\widehat{q}]&=&G^{gr}_{1}[\\widehat{q}])+h\\hat{G}^{gr}_{1}[{\\widehat{g_2}}],\\\\\n H^{gr}_{2}[\\widehat{r}]&=&H^{gr}_{1}[\\widehat{r}]+h\\hat{H}^{gr}_{1}[{\\widehat{g_3}}],\\,i=2,...,m-1\n\\end{eqnarray}\nwhere $F^{gr}_{1}[\\widehat{p}]=\\widehat{p}_a,G^{gr}_{1}[\\widehat{q}]=\\widehat{q}_a,H^{gr}_{1}[\\widehat{r}]=\\widehat{r}_a$. The solution vector $(F^{gr}[\\widehat{p}],G^{gr}[\\widehat{q}],H^{gr}[\\widehat{r}])$ approximates the (unique) solution $(\\widehat{p},\\widehat{q},\\widehat{r})$ of the system (\\ref{gr1}) in the sense that $(\\widehat{p}_i,\\widehat{q}_i,\\widehat{r}_i)\\approx (F^{gr}_i,G^{gr}_i,H^{gr}_i), i= 1,...,m$, where nodes\n$u_1,...,u_m$ are determined by fuzzy partition $P_1,...,P_m$. Applying the granular inverse $F$-transform to the extended vector $(F^{gr}[\\widehat{p}],G^{gr}[\\widehat{q}],H^{gr}[\\widehat{r}])$,\nwe obtain an approximate solution $(\\widehat{p},\\widehat{q},\\widehat{r})$ of the system (\\ref{gr1}) in the form of fuzzy function function:\n\\begin{eqnarray*}\n\\widehat{{p}}^{gr}_m(u)&=&\\sum_{n=1}^{m} F^{gr}_{i}[\\widehat{p}]P_i(u),\\\\\n\\widehat{{q}}^{gr}_m(u)&=&\\sum_{n=1}^{m} G^{gr}_{i}[\\widehat{q}]P_i(u),\\\\ \n\\widehat{{r}}^{gr}_m(u)&=&\\sum_{n=1}^{m} H^{gr}_{i}[\\widehat{r}]P_i(u),\n\\end{eqnarray*}\nwhere $P_i(u), i= 1, . . . ,m$ are given basic functions. \n\\begin{exa}\\label{grex5}\n\\end{exa} Let $\\widehat{a_1}=(0.01,0.02,0.03),\\widehat{a_2}=(2,4,6),\\widehat{a_3}=(0.1,0.2,0.3),\\widehat{a_4}=(3,4,5),\\widehat{a_5}=(1,2,3),\\widehat{p}_0=0.1,\\widehat{q}_0=0.2,\\widehat{r}_0=0.3$, where $\\widehat{a_1},\\widehat{a_2},\\widehat{a_3},\\widehat{a_4},\\widehat{a_5}$ are triangular fuzzy numbers and assume that fuzzy partition is a triangular fuzzy partition. Now, the horizontal membership functions of the given triangular fuzzy numbers are given by\n\\begin{eqnarray*}\n\\mathbb{K}(\\widehat{a_1})&=&a_1^{gr}(\\alpha,\\mu_{a_1})=0.01+0.01\\alpha+\\mu_{a_1}(0.02-0.02\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_2})&=&a_2^{gr}(\\alpha,\\mu_{a_2})=2+2\\alpha+\\mu_{a_2}(4-4\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_3})&=&a_3^{gr}(\\alpha,\\mu_{a_3})=0.1+0.1\\alpha+\\mu_{a_3}(0.2-0.2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_4})&=&a_4^{gr}(\\alpha,\\mu_{a_4})=3+\\alpha+\\mu_{a_4}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{a_5})&=&a_5^{gr}(\\alpha,\\mu_{a_5})=1+\\alpha+\\mu_{a_5}(2-2\\alpha),\\\\\n\\mathbb{K}(\\widehat{p}_0)&=&0.1,\\mathbb{K}(\\widehat{q}_0)=0.2,\\mathbb{K}(\\widehat{r}_0)=0.3.\n\\end{eqnarray*}\nFurther, we assume $\\mu_p,\\mu_q,\\mu_r,\\mu_{a_1},\\mu_{a_2},\\mu_{a_3},\\mu_{a_4},\\mu_{a_5}=\\mu\\in\\{0,0.4,0.6,1\\}$, and $\\alpha\\in\\{0,0.5,1\\}$. A comparison of the numerical solutions obtained by F-transform (FT-Euler mid-point method) and Euler method with exact solution of the system (\\ref{gr2}) corresponding to different values of $\\alpha,\\mu$ and $h=0.01$ . For the accuracy of numerical solutions over exact solution, root mean square error (RMS error) is used, which is defined by formula\n\\[\\mbox{RMS error}=\\sqrt{\\frac{1}{m}\\sum_{i=1}^{m}({\\Delta}y_k)^2},\\] where ${\\Delta}y_i=y_k^{exact}-y_k^{numerical}$ and $y_k^{exact},y_k^{numerical}$ are exact and numerical solution, respectively. Tables \\ref{grtab:5}, \\ref{grtab:6}, \\ref{grtab:7} and \\ref{grtab:8} show comparison among the exact solution, Euler method and the FT-Euler mid-point method for the system (\\ref{gr2}). The graphical representation of this system shows that exact solution and the FT-Euler mid-point method are very close to each other in comparison to Euler method. Therefore from above comparison, we can say that FT-Euler mid-point method is a trustworthy numerical method and the above figures show that the population density $\\mathbb{K}(\\widehat{p}(u))$ of prey decreases whereas the population densities $\\mathbb{K}(\\widehat{q}(u)),\\mathbb{K}(\\widehat{r}(u))$ of prey and predator, respectively increase corresponding to different values of $\\alpha,\\mu$.\n\\begin{figure}\n \\centering\n \\includegraphics[scale=0.5]{figure\/eumid1.eps} \\includegraphics[scale=0.5]{figure\/eumid2.eps}\n \\includegraphics[scale=0.5]{figure\/eumid3.eps}\n \\includegraphics[scale=0.5]{figure\/eumid4.eps}\n \\includegraphics[scale=0.5]{figure\/eumid5.eps}\n \\includegraphics[scale=0.5]{figure\/eumid6.eps}\n \\includegraphics[scale=0.5]{figure\/eumid7.eps}\n\\includegraphics[scale=0.5]{figure\/eumid8.eps}\n\\end{figure}\n\\begin{figure}\n \\centering\n\\includegraphics[scale=0.5]{figure\/eumid9.eps}\n \\caption{Variation of preys and predator populations against the time for the system (\\ref{gr2a}) for different $\\alpha,\\mu$. Blue, green, red curves show population densities corresponding to exact, FT-Euler mid-point and Euler method, respectively.}\n \\label{grfig:1}\n\\end{figure}\n\\begin{table}[ht]\n\\centering\n \\begin{adjustbox}{max width=0.90\\linewidth}\n\\begin{tabular}{|c|c |ccc|ccc|ccc|}\n\\hlin\n $\\mu$ &$u_i$ &\\multicolumn{3}{|c|}{Exact} &\\multicolumn{3}{|c|}{ Euler}\n &\\multicolumn{3}{|c|}{FT-Euler mid-point}\n\\\\ \n & &$\\mathbb{K}(\\widehat{p}(u))$&$\\mathbb{K}(\\widehat{q}(u))$&$\\mathbb{K}(\\widehat{r}(u))$ &$\\mathbb{K}(\\widehat{p}(u))$& $\\mathbb{K}(\\widehat{q}(u))$ & $\\mathbb{K}(\\widehat{r}(u))$ & $\\mathbb{K}(\\widehat{p}(u))$ & $\\mathbb{K}(\\widehat{q}(u))$ & $\\mathbb{K}(\\widehat{r}(u))$ \\\\\n\\hline\n & 0&0.1000&0.2000&0.3000&0.1000&0.2000&0.3000 & 0.1000&0.2000&0.3000 \\\\\n & 0.2&0.0954&\t0.2573&\t0.3309 &0.0954&\t0.2571&\t0.3307& 0.0954&\t0.2573&\t0.3309\\\\\n{0} & 0.4& 0.0910&\t0.3210&\t0.3681&0.0910&\t0.3207&\t0.3677 & 0.0910&\t0.3210&\t0.3681 \\\\\n &0.6&0.0867&\t0.3871&0.4135 &0.0867&0.3868&0.4128 &0.0867&\t0.3872&0.4135 \\\\\n &0.8 &0.0825&\t0.4505&\t0.4689 &0.0825&0.4504&\t0.4679 & 0.0825&\t0.4506&\t0.4690\\\\\n & 1&0.0785&0.5060&0.5362&0.0785&\t0.5062&\t0.5347&0.0784&0.5060&0.5363\\\\\n \\hline\n & 0&0.1000&0.2000&0.3000&0.1000&\t0.2000&\t0.3000 & 0.1000&0.2000&0.3000 \\\\\n & 0.2&0.0956&0.3218&0.3505 &0.0956&0.3209&0.3499& 0.0956&0.3218&0.3505 \\\\\n{0.4} & 0.4& 0.0916\t&0.4646&0.4275&0.0916\t&0.4635&0.4257 &0.0916\t&0.4646&0.4275 \\\\\n & 0.6&0.0878&0.5958&0.5449&0.0878&0.5958&0.5412&0.0878&0.5958&0.5449 \\\\\n & 0.8 &0.0843&\t0.6861&\t0.7174& 0.0844&\t0.6876&\t0.7111&0.0843&\t0.6861&\t0.7174\\\\\n & 1&0.0806 &0.7258&0.9572 &0.0807\t&0.7285&0.9478 & 0.0806 &0.7258&0.9572 \\\\\n \\hline\n & 0&0.1000&\t0.2000&\t0.3000 &0.1000&\t0.2000&\t0.3000 & 0.1000&0.2000&0.3000 \\\\\n & 0.2&0.0957&\t0.3569\t&0.3636 & 0.0957&\t0.3555\t&0.3612& 0.0957&\t0.3570\t&0.3622\\\\\n{0.6} & 0.4&0.0919&0.5383&\t0.4723&\t0.0919&0.5373&\t0.4656&\t0.0919&0.5385&\t0.4687\\\\\n &0.6 &0.0884&\t0.6823&\t0.6541 &0.0884&\t0.6823&\t0.6404 & 0.0885&\t0.6830&\t0.6472\\\\\n &0. 8&0.0850&\t0.7534&0.9379 &0.0852&\t0.7577&0.9138 & 0.0851&\t0.7548&0.9256\\\\\n & 1&0.0809&\t0.7565&\t1.3412 & 0.0813&\t0.7630&\t1.3042 & 0.0811&\t0.7590&\t1.3214\\\\\n \\hline\n & 0&0.1000&\t0.2000&\t0.3000 &0.1000&\t0.2000&\t0.3000& 0.1000&0.2000&0.3000 \\\\\n & 0.2&0.0960&0.4313&0.3901 &0.0960&0.4289&0.3879 & 0.0960&0.4313&0.3901\\\\\n{1} & 0.4& 0.0926&\t0.6726&\t0.5823 &0.0926&\t0.6726&\t0.5744& 0.0926&\t0.6727&\t0.5822 \\\\\n & 0.6&0.0897&\t0.7961&\t0.9541&0.0898&\t0.7997&\t0.9361 & 0.0897&\t0.7963&\t0.9538 \\\\\n & 0.8&0.0860&\t0.8010&\t1.5690 &0.0862&\t0.8062&\t1.5379&0.0860&\t0.8012&\t1.5685\\\\\n & 1&0.0789&\t0.7335&\t2.4055 &0.0796&\t0.7395&\t2.3667& 0.0789&\t0.7342&\t2.4046 \\\\\n\\hline\n\\end{tabular}\n\\end{adjustbox}\n\\caption{Comparison of numerical results of Example \\ref{grex5} for $\\alpha=0$}\n\\label{grtab:5}\n\\end{table}\n\\begin{table}[ht]\n\\centering\n \\begin{adjustbox}{max width=0.90\\linewidth}\n\\begin{tabular}{|c|c |ccc|ccc| ccc|}\n\\hlin\n $\\mu$ &$u_i$ &\\multicolumn{3}{|c|}{Exact} &\\multicolumn{3}{|c|}{ Euler}\n &\\multicolumn{3}{|c|}{FT-Euler mid-point}\n\\\\ \n & &$\\mathbb{K}(\\widehat{p}(u))$&$\\mathbb{K}(\\widehat{q}(u))$&$\\mathbb{K}(\\widehat{r}(u))$ &$\\mathbb{K}(\\widehat{p}(u))$& $\\mathbb{K}(\\widehat{q}(u))$ & $\\mathbb{K}(\\widehat{r}(u))$ & $\\mathbb{K}(\\widehat{p}(u))$ & $\\mathbb{K}(\\widehat{q}(u))$ & $\\mathbb{K}(\\widehat{r}(u))$ \\\\\n\\hline\n & 0&0.1000&0.2000&0.3000&0.1000&\t0.2000&\t0.3000 & 0.1000&0.2000&0.3000 \\\\\n & 0.2&0.0956&\t0.2967&\t0.3426&0.0956&\t0.2961&\t0.3422 & 0.0956&\t0.2967&\t0.3426 \\\\\n{0} & 0.4& 0.0913&\t0.4092&\t0.4020&0.0913&\t0.4083&\t0.4009&0.0913&\t0.4092&\t0.4020\\\\\n & 0.6&0.0874&\t0.5202&\t0.4857&0.0874&\t0.5198&\t0.4835 & 0.0874&\t0.5203&\t0.4857 \\\\\n & 0.8&0.0836&\t0.6107&\t0.6015&0.0836&\t0.6113&\t0.5979 & 0.0836&\t0.6108&\t0.6015 \\\\\n & 1&0.0799&\t0.6685&\t0.7569&\t0.0800&\t0.6702&\t0.7515\t&0.0799&\t0.6685&\t0.7569 \\\\\n \\hline\n & 0&0.1000&0.2000&0.3000&0.1000&\t0.2000&\t0.3000&0.1000&0.2000&0.3000 \\\\\n & 0.2&0.0957&\t0.3305&0.3533 &0.0957&0.3294&\t0.3526 & 0.0957&\t0.3304&0.3533\\\\\n{0.4} & 0.4& 0.0916&\t0.4832&\t0.4370&0.0916&\t0.4821&\t0.4349& 0.0916&\t0.4832&\t0.4370 \\\\\n & 0.6&0.0880\t&0.6193&\t0.5678 &0.0880&\t0.6194&\t0.5634&0.0880\t&0.6193&\t0.5677\\\\\n & 0.8&0.0845&\t0.7067&\t0.7633&0.0846&\t0.7086&\t0.7559& 0.0845&\t0.7068&\t0.7632\\\\\n & 1&0.0808&\t0.7382&\t1.0374 &0.0809&\t0.7414&\t1.02627& 0.0808&\t0.7384&\t1.0372 \\\\\n \\hline\n & 0&0.1000&\t0.2000&\t0.3000 &0.1000&\t0.2000&\t0.3000 & 0.1000&0.2000&0.3000 \\\\\n &0. 2&0.0957&\t0.3480&\t0.3592&0.0957&\t0.3467&\t0.3583& 0.0957&\t0.3480&\t0.3591\\\\\n{0.6} &0.4&0.0918&\t0.5202&\t0.4576&\t0.0918&\t0.5190&\t0.4549& 0.0918&\t0.5202&\t0.4576 \\\\\n & 0.6&0.0883&\t0.6629&\t0.6189&0.0883&\t0.6636&\t0.6130 & 0.0883&\t0.6630&\t0.6188\\\\\n & 0.8&0.0850&\t0.7409&\t0.8672&0.0850&\t0.7435&\t0.8570 & 0.0850&\t0.7410&\t0.8672\\\\\n & 1&0.0810&\t0.7545&\t1.2193&0.0812&\t0.7583&\t1.2042 & 0.0810&\t0.7546&\t1.2192\\\\\n \\hline\n & 0&0.1000&\t0.2000&\t0.3000 &0.1000&\t0.2000&\t0.3000 & 0.1000&0.2000&0.3000 \\\\\n & 0.2&0.0958&\t0.3843&\t0.3719&0.0958&\t0.3825&\t0.3706& 0.0958&\t0.3843&\t0.3719 \\\\\n{1} & 0.4&0.0922&\t0.5918&\t0.5061 &0.0921\t&0.5908&\t0.5015& 0.0922&\t0.5918&\t0.5060 \\\\\n & 0.6&0.0890&\t0.7351&\t0.7447&0.0890&\t0.7371&\t0.7346& 0.0890&\t0.7352&\t0.7446 \\\\\n & 0.8&0.0856&\t0.7841&\t1.1288 &0.0858&0.7880&\t1.1111 & 0.0856&\t0.7842&\t1.1286 \\\\\n & 1&0.0808&\t0.7598&\t1.6740 &0.0812&\t0.7647&\t1.6489& 0.0808&\t0.7600&\t1.6738 \\\\\n\\hline\n\\end{tabular}\n\\end{adjustbox}\n\\caption{Comparison of numerical results of Example \\ref{grex5} for $\\alpha=0.5$} \n\\label{grtab:6}\n\\end{table}\n\\begin{landscape}\n\n\\begin{table}[ht]\n\n\\centering\n \\begin{adjustbox}{max width=0.65\\linewidth}\n \\begin{tabular}{|c |rrr|rrr| rrr|}\n\\hlin\n $u_i$ &\\multicolumn{3}{|c|}{Exact} &\\multicolumn{3}{|c|}{ Euler}\n &\\multicolumn{3}{|c|}{FT-Euler mid-point}\n\\\\ \n&$\\mathbb{K}(\\widehat{p}(u))$&$\\mathbb{K}(\\widehat{q}(u))$&$\\mathbb{K}(\\widehat{r}(u))$ &$\\mathbb{K}(\\widehat{p}(u))$& $\\mathbb{K}(\\widehat{q}(u))$ & $\\mathbb{K}(\\widehat{r}(u))$ & $\\mathbb{K}(\\widehat{p}(u))$ & $\\mathbb{K}(\\widehat{q}(u))$ & $\\mathbb{K}(\\widehat{r}(u))$ \\\\\n\\hline\n 0&0.1000&0.2000&0.3000&0.1000&0.2000&0.3000 & 0.1000&0.2000&0.3000 \\\\\n 0.2&0.0957&0.3392&\t0.3562 &0.0957&\t0.3380&\t0.3554& 0.0957&\t0.3380&\t0.3554 \\\\\n 0.4& 0.0917&\t0.5018&\t0.4470&0.0917&\t0.5006&\t0.4446& 0.0917&\t0.5018&\t0.4470\\\\\n 0.6&0.0882&\t0.6417&\t0.5924 &0.0882&\t0.6421&\t0.5873 & 0.0882&\t0.6418&\t0.5924\\\\\n 0.8&0.0848&\t0.7250&\t0.8132&0.0848&0.7272&\t0.8044 & 0.0848&\t0.7250&\t0.8132\\\\\n 1&0.0809&\t0.7477&\t1.1247&0.0811&\t0.7512&\t1.1117 & 0.0809&\t0.7478&\t1.1246\\\\\n \n\\hline\n\\end{tabular}\n\\end{adjustbox}\n\\caption{Comparison of numerical results of Example \\ref{grex5} for $\\alpha=1,\\mu=0,0.4,0.6,1$}\n\\label{grtab:7}\n\\end{table}\n\\begin{table}[ht]\n\\centering\n \\begin{adjustbox}{max width=1.0\\linewidth}\n\\begin{tabular}{|c|ccc|ccc|ccc|ccc|ccc|ccc|}\n\\hlin\n $\\mu$&\\multicolumn{9}{|c|}{ Euler}\n &\\multicolumn{9}{|c|}{FT-Euler Mid-point}\n\\\\\n& & $\\alpha=0$& && $\\alpha=0.5$ & & & $\\alpha=1$ & &&$\\alpha=0$& && $\\alpha=0.5$ & & & $\\alpha=1$ & \\\\\n\\hline\n& &\t& & & & & & &\t& & & & & & & & & \\\\\n{0} & 4.0000e-3&\t2.1213e-4&\t8.1035e-4&0.0000&5.7773e-5&5.7773e-5&4.0000e-3&8.7369e-4&\t2.8381e-3& 0.0000& 5.7732e-5& 0.0000&8.1650e-5 &1.8317e-3 &6.7928e-3 & 0.0000&4.9497e-4 & 3.2914e-4\\\\\n & &\t& & & & & & &\t& & & & & & & & & \\\\\n \\hline\n \n & &\t& & & & & & &\t& & & & & & & & & \\\\\n {0.4} & 5.7732e-5 & 1.3880e-3&4.7097e-3 & 0.0000& 0.0000&0.0000 &5.7732e-05&\t1.6467e-3&5.8375e-3&0.0000&\t1.0000e-4&\t1.0000e-4& 8.1650e-5 &1.8317e-3 &6.7928e-3 & 0.0000&4.9497e-4 & 3.2914e-4 \\\\\n & &\t& & & & & & &\t& & & & & & & & & \\\\\n \\hline\n \n & &\t& & & & & & &\t& & & & & & & & & \\\\\n{0.6} &1.8257e-4&\t3.2583e-3&1.6367e-2&1.0000e-4&\t1.2076e-3&\t3.1054e-3 & 8.1652e-5\t&2.0339e-3 &7.9053e-3\t& 0.0000&1.0000e-4\t&1.2910e-4\t & 8.1650e-5 &1.8317e-3 &6.7928e-3 & 0.0000&4.9497e-4 & 3.2914e-4 \\\\\n& &\t& & & & & & &\t& & & & & & & & & \\\\\n \\hline\n \n & &\t& & & & & & &\t& & & & & & & & & \\\\\n{1} & 3.0000e-4&3.6914e-03&\t2.1848e-2&\t0.0000 &3.2145e-4&\t4.3970e-4&1.8708e-4\t & 2.7404e-3&1.3332e-2\t& 0.0000&1.2247e-4 &1.2247e-4\t&\t8.1650e-5 &1.8317e-3 &6.7928e-3 & 0.0000&4.9497e-4 & 3.2914e-4 \\\\\n& &\t& & & & & & &\t& & & & & & & & & \\\\\n\\hline\n\\end{tabular}\n\\end{adjustbox}\n\\caption{RMS error for Example \\ref{grex5} for different values of $\\alpha,\\mu$} \n\\label{grtab:8}\n\\end{table}\n\\end{landscape}\n\\section{Conclusion}\nIn this contribution, we have introduced and studied the concepts of granular $F$-transforms to enrich the theory of $F$-transforms and explore new applications. Accordingly, we have initiated the said theory, formulated a fuzzy prey-predator model consisting of two prey and one predator team, and discussed the equilibrium points and their stability for this model. Moreover, we have established a numerical method based on the granular $F$-transform to find the numerical solution to the proposed model. Finally, a comparison between two numerical solutions with the exact solution is discussed. In the future, it will be interesting to use the proposed numerical method based on granular $F$-transforms to solve fuzzy fractional differential equations and analyze error estimation. \n","meta":{"redpajama_set_name":"RedPajamaArXiv"}}
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+{"text":" \nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2\u00a9 Springer Science+Business Media Dordrecht 2014\n\nVolume 3\n\nDao Companions to Chinese Philosophy\n\nSeries EditorYong Huang\n\nWhile \"philosophy\" is a Western term, philosophy is not something exclusively Western. In this increasingly globalized world, the importance of non-Western philosophy is becoming more and more obvious. Among all the non-Western traditions, Chinese philosophy is certainly one of the richest. In a history of more than 2500 years, many extremely important classics, philosophers, and schools have emerged. As China is becoming an economic power today, it is only natural that more and more people are interested in learning about the cultural traditions, including the philosophical tradition, of China.\n\nThe Dao Companions to Chinese Philosophy series aims to provide the most comprehensive and most up-to-date introduction to various aspects of Chinese philosophy as well as philosophical traditions heavily influenced by it. Each volume in this series focuses on an individual school, text, or person.\n\nFor further volumes: http:\/\/\u200bwww.\u200bspringer.\u200bcom\/\u200bseries\/\u200b8596\n\nEditor\n\nVincent Shen\n\nDao Companion to Classical Confucian Philosophy\n\nEditor\n\nVincent Shen\n\nDepartment of Philosophy and Department of East Asian Studies, University of Toronto, Toronto, Ontario, Canada\n\nISBN 978-90-481-2935-5e-ISBN 978-90-481-2936-2\n\nSpringer Dordrecht Heidelberg New York London\n\nLibrary of Congress Control Number: 2013950617\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\nThis work is subject to copyright. All rights are reserved by the Publisher, whether the whole or part of the material is concerned, specifically the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. Exempted from this legal reservation are brief excerpts in connection with reviews or scholarly analysis or material supplied specifically for the purpose of being entered and executed on a computer system, for exclusive use by the purchaser of the work. Duplication of this publication or parts thereof is permitted only under the provisions of the Copyright Law of the Publisher's location, in its current version, and permission for use must always be obtained from Springer. Permissions for use may be obtained through RightsLink at the Copyright Clearance Center. Violations are liable to prosecution under the respective Copyright Law.\n\nThe use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use.\n\nWhile the advice and information in this book are believed to be true and accurate at the date of publication, neither the authors nor the editors nor the publisher can accept any legal responsibility for any errors or omissions that may be made. The publisher makes no warranty, express or implied, with respect to the material contained herein.\n\nPrinted on acid-free paper\n\nSpringer is part of Springer Science+Business Media (www.springer.com)\n\nContents\n\n1 Introduction:\u200b Classical Confucianism in Historical and Comparative Context 1\n\nVincent Shen\n\nPart I Historical Development\n\n2 The Fading of Political Theology and the Rise of Creative Humanism 23\n\nVincent Shen\n\n3 The Philosophy of Confucius 53\n\nPeimin Ni\n\n4 The Philosophy of Confucius' Disciples 81\n\nYuet Keung Lo\n\n5 Zisi and the Thought of Zisi and Mencius School 119\n\nChen-Feng Tsai\n\n 6 The Daxue ( Great Learning ) and the Zhongyong ( Doctrine of the Mean ) 139\n\nAndrew H. Plaks\n\n7 Philosophical Thought of Mencius 153\n\nWing-cheuk Chan\n\n8 Xunzi as a Systematic Philosopher:\u200b Toward Organic Unity of Nature, Mind, and Reason 179\n\nChung-ying Cheng\n\nPart II Philosophical Issues\n\n9 Early Confucian Perspectives on Emotions 203\n\nCurie Vir\u00e1g\n\n10 Art and Aesthetics of Music in Classical Confucianism 227\n\nJohanna Liu\n\n11 Wisdom and Hermeneutics of Poetry in Classical Confucianism 245\n\nVincent Shen\n\n12 Early Confucian Moral Psychology 263\n\nKwong-loi Shun\n\n 13 Early Confucian Virtue Ethics: The Virtues of Junzi 291\n\nAntonio S. Cua\n\n14 Early Confucian Political Philosophy and Its Contemporary Relevance 335\n\nTongdong Bai\n\n15 Ultimate Reality and Self-Cultivation in Early Confucianism:\u200b A Conceptual\/\u200bExistential Approach 363\n\nZhonghu Yan\n\n16 Confucian Harmony:\u200b A Philosophical Analysis 379\n\nChenyang Li\n\nIntroduction to Contributors395\n\nIndex397\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_1\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 1. Introduction: Classical Confucianism in Historical and Comparative Context\n\nVincent Shen1\n\n(1)\n\nDepartment of Philosophy and Department of East Asian Studies, University of Toronto, Toronto, Ontario, Canada\n\nVincent Shen\n\nEmail: vincent.shen@utoronto.ca\n\nAbstract\n\nWe use the term \"classical Confucianism,\" or \"early Confucianism,\" or \"pre-Qin Confucianism,\" to cover the thoughts, doctrines and practical wisdoms developed in the first stage of Confucianism. Confucianism began with the founder Confucius (551\u2013479BCE), and developed through Confucius' disciples and his grandson Zisi\u5b50\u601d (483\u2013402BCE) to Mencius (372\u2013289BCE), and finally Xunzi\u8340\u5b50 (325\u2013238BCE). Not long after the death of Xunzi, the warring states were all conquered and unified by the Qin Empire (221\u2013206 BCE), in the process of which Confucian books were infamously burned and scholars were buried, most of them Confucian, by the first emperor of the Qin-Empire, and so ended this first period of Confucianism. It is thus distinguished from the later Confucianism of the Han Dynasty (202BCE\u2013220CE), which became a state ideology with the canonization of the early Confucian founding texts, and the Neo-Confucianism that developed from the eleventh to eighteenth Century in Song, Ming and Qing Dynasties, as the revival of Confucianism after its silence for almost eight centuries under the challenges of Neo-Daoism and Buddhism.\n\n## 1 Introduction\n\nWe use the term \"classical Confucianism,\" or \"early Confucianism,\" or \"pre-Qin Confucianism,\" to cover the thoughts, doctrines and practical wisdoms developed in the first stage of Confucianism. Confucianism began with the founder Confucius (551\u2013479BCE), and developed through Confucius' disciples and his grandson Zisi \u5b50\u601d (483\u2013402BCE) to Mencius (372\u2013289BCE), and finally Xunzi \u8340\u5b50 (325\u2013238BCE). Not long after the death of Xunzi, the warring states were all conquered and unified by the Qin Empire (221\u2013206 BCE), in the process of which Confucian books were infamously burned and scholars were buried, most of them Confucian, by the first emperor of the Qin-Empire, and so ended this first period of Confucianism. It is thus distinguished from the later Confucianism of the Han Dynasty (202BCE\u2013220CE), which became a state ideology with the canonization of the early Confucian founding texts, and the Neo-Confucianism that developed from the eleventh to eighteenth Century in Song, Ming and Qing Dynasties, as the revival of Confucianism after its silence for almost eight centuries under the challenges of Neo-Daoism and Buddhism.\n\nTherefore, \"early Confucianism\" is thus called because of the fact that it is the initial period of Confucianism in Chinese intellectual history. It is also called \"pre-Qin Confucianism\" because this period of Confucianism ended by the time that the Qin Empire unified China. However, philosophically more important, it is called \"classical Confucianism\" because all the founding texts, the so-called \"Six Classics\" (liujing \u516d\u7d93),1 were produced in this period, when its early founders lived and developed their thoughts. These texts had been collected, edited and used as teaching materials since Confucius, even if their canonization came later in the Han Dynasty.2\n\nIn Chinese intellectual history, classical Confucianism has many dimensions: religious, philosophical, cultural, ideological, political, etc. In this volume, we will focus mainly on its philosophical dimension, putting it in the context of ancient Chinese intellectual history, and sometimes comparing it with Western philosophy, in order to make it more understandable for today's readers living in a time of cultural exchange and dialogue between East and West.\n\nHistorically, \"Confucius,\" the name of the founder of this school, was the latinization of Kongfuzi \u5b54\u592b\u5b50 (Teacher Kong) when his works were introduced to Europe by the earliest Jesuits in China from the late sixteenth Century onward. The term \"Confucianism\" was used to name the school of thought founded by Confucius. However, in China, scholars and common people usually call him simply Kongzi \u5b54\u5b50 (Master Kong), while the school founded by Confucius is called rujia \u5112\u5bb6 (school of ru \u5112), instead of \"Confucianism.\"\n\nIt should be noted that, historically, the profession of ru existed much earlier than Confucius himself and thus before the rise of Confucianism. Ru was a profession or class of people who served as coordinators at public and private ritual occasions and as teachers of rites and related knowledge. The majority came from the surviving Yin \u6bb7 people of Shang \u5546 Dynasty (1766\u20131122BCE), a very religious people, which was conquered and replaced by the Zhou \u5468 Dynasty (1122\u2013221BCE). Since Yin people practiced rituals in their everyday public and private life, the rus were very well versed in all details of the knowledge and practice of sacrificial, funeral, ceremonial, and other kinds of ritual. After the Yin people lost their power to the Zhou Dynasty, the rus should have been invited by the Duke of Zhou to design and establish the Zhouli \u5468\u79ae (the Rites of Zhou Dynasty) because of their expertise in the rites from their Shang legacy. Because of their participation in the ritual reform or redesigning of the Zhouli, which was a most important political and cultural project of the Duke of Zhou in the early days of Zhou Dynasty, the social status of ru from Yin Dynasty was thereby relatively enhanced in Zhou Dynasty; some of them held the office of rites and served as teachers of rites. This explains why the Duke of Zhou was always an ideal and honorable person for the ru people. Confucius himself would take his frequent dreaming of the Duke of Zhou as a sign of his younger days' ambition for such positions. However, during the Spring and Autumn period (722\u2013481BCE), most of the rus lost their office and earned their living by serving as private teachers of rites and ritual coordinators. What they taught were the liuyi \u516d\u85dd (Six Arts): ritual, music, archery, driving, writing, and calculating.\n\nThe Chinese family name of Confucius is Kong \u5b54, and his first name is Qiu \u4e18, also known as Zhongni \u4ef2\u5c3c. His ancestors were from the Yin \u6bb7 people who lived in the Song\u5b8b State and moved from there to the Lu \u9b6f State, today's Shandong \u5c71\u6771 area. This family background, together with Yin people's traditional familiarity with rites, explains his early interest in practicing li and the fact that, in his earlier career, he served more or less the same function as one of the rus. He was indeed the most famous and influential among the rus, because he had the largest number of students (said to number 3,000), and systematically organized his teaching materials into six parts. These later became the liujing \u516d\u7d93 (Six Classics), which were the founding scriptures of Confucianism. Most importantly, Confucius had laid the philosophical foundation of his teaching of the rituals by a transcendental deduction from ren\u4ec1 (humaneness) to yi \u7fa9 (righteousness) to li \u79ae (rituality, propriety).\n\nAmong the Six Classics, the legendary Yuejing \u6a02\u7d93 (Classic of Music) was believed to be lost under the reign of the First Qin Emperor (221\u2013207BCE) who threw Confucian books into the fire.3 Thus, more realistically we have only wujing \u4e94\u7d93 (Five Classics), that is, the Shijing \u8a69\u7d93 (Classic of Poetry), the Shangshu \u5c1a\u66f8 or Shujing \u66f8\u7d93 (Book of Documents or Classic of Documents), the Liji \u79ae\u8a18 (Book of Rites), the Yijing \u6613\u7d93 (Classic of Changes), and the Chunqiu \u6625\u79cb (Spring and Autumn Annals).4\n\nThe ru profession existed long before Confucius came on the historical scene of ancient China. Hence it existed long before Confucius formed a community with his disciples and students of his disciples that had a strong sense of belonging to a school, a school that was later divided into several sects. The original Chinese term of Confucianism or rujia \u5112\u5bb6 (Confucian School) appeared only later in the Shiji \u53f2\u8a18 (Record of the Grand Historian) of Sima Qian \u53f8\u99ac\u9077 (145\u201386BC) in 100BC. This means that the term rujia appeared only after the end of classical Confucianism.\n\nConcerning the lineage of classical Confucianism in Chinese intellectual history, we should say simply that, in its first phase, Confucius (551\u2013479BC), the founder of classical Confucianism, after his teaching to his disciples, was followed by his grandson Zisi \u5b50\u601d (493\u2013406BC), and then by Mencius (371\u2013289BC) in the second phase, and by Xunzi \u8340\u5b50 (298\u2013238BC) in the third phase. These could be seen as the three phases in the historical development of classical Confucianism. This volume will focus on the philosophical thoughts developed in these three phases of classical Confucianism.\n\nHowever, it is worthwhile to mention briefly the later development of Confucianism after the classical period, to be dealt with more pertinently in other volumes of this series. Confucianism in the Han Dynasty was somehow related to the last phase of classical Confucianism because of the fact that it was based on Xunzi's philosophy. Indeed, Xunzi's idea of Heaven as Nature and his combination of li \u79ae (ritual) with fa \u6cd5 (law) were followed by most Confucians in the Han Dynasty to serve the Han emperors and to reinforce the political stability of the state. In particular, Dong Zhongshu \u8463\u4ef2\u8212 (c179-c104BCE) was responsible for making Confucianism the state ideology of the Han Dynasty. For him, Heaven was nature, but, to counter-balance the Emperor's power, he developed the idea of Mandate of Heaven in the form of laws of nature. These laws were constituted by yin \u9670 \/yang \u967d and five phases to form an organic whole, in which everything was well connected and things felt and responded to the same class of things. There is precise correspondence between Man and Nature. For Dong Zhongshu, human nature was factual\/empirical, not transcendental. History was determined by dynamic change of the five phases. (Chan 1963: 271\u2013288) Another Han Confucian, Wang Chong \u738b\u5145 (27\u2013100CE) continued the line of naturalistic Confucianism. His criticism of all superstitions of his time, including those of Confucianism, Daoism and popular religions, manifested a rationalistic attitude. Unfortunately, since the end of the Han Dynasty, Confucianism became dormant and less influential for intellectuals, who were led away first by Neo-Daoism, and then by Chinese Mahayana Buddhism.\n\nThen, after almost eight centuries of silence, in the mid eleventh Century, Confucianism began to revive in the North Song \u5b8b Dynasty as \"Neo-Confucianism.\" This developed itself through three lines of thought. First, from the five masters of North Song Dynasty, Zhou Dunyi \u5468\u6566\u9824 (1017\u20131073), Zhang Zai \u5f35\u8f09 (1020\u20131077), Shao Yung \u90b5\u5eb8 (1011\u20131077), Cheng Hao \u7a0b\u705d (also known as Cheng Mingdao \u7a0b\u660e\u9053 1032\u20131085) and Cheng Yi \u7a0b\u9824 (also known as Cheng Yichuan \u7a0b\u4f0a\u5ddd1033\u20131107), to ZHU Xi \u6731\u71b9 (1130\u20131200) in the South Song Dynasty: this line could be called Neo-Confucianism of the Realist Type. Second, from Lu Xiangsan \u9678\u8c61\u5c71 (1139\u20131193) to Wang Yangming \u738b\u967d\u660e (1472\u20131529): this line could be called Neo-Confucianism of the Idealist type. Third, thinkers from late Ming Dynasty to mid-Qing Dynasty, such as Wang Fuzhi\u738b\u592b\u4e4b (1619\u20131692), Yan Yuan \u984f\u5143 (1635\u20131704), Li Gong \u674e\u5868 (1659\u20131733), Dai Zheng \u6234\u9707 (1723\u20131777), etc., constituted Neo-Confucianism of the Naturalist type. These three orientations, the Realist, the Idealist and the Naturalist, constituted the diversity of philosophical discussions of the Neo-Confucianism.5\n\n## 2 Five Classics and Their Meaning in Comparative Context\n\nThe task of a philosopher could be said to be to make explicit the universalizable meaning of existence implicit in particular beings, events, actions, or stories. Here \"universalizable\" means being capable of being shared by many different others. Since we do not presume the factual existence of universality pure and simple in this human historical world, to think philosophically for us is not to develop a purely abstract argument in defense of the presumed universality, but rather to reveal the meaningfulness of existence in the historical-local yet universalizable context. It is in this sense that comparison of different philosophical traditions is both doable and inspiring for us finite human beings longing for truth and ultimate reality. Thus we consider it helpful for understanding the meaning of the Five Classics of classical Confucianism to compare them, in this introductory chapter, with the Scriptures in another tradition of the world, that is, the Bible of Judeo-Christian tradition.\n\nIt is intriguing for scholars of comparative religion\/philosophy to see whether there is something comparable between the mode of revealing of meaningfulness of existence in the Confucian Classics and that in other religious traditions, such as the Judeo-Christian Holy Scriptures. For example, in Confucianism, the dominant school of thought in Chinese culture, can we find in the wujing \u4e94\u7d93 (Five Classics) something similar to the mode of revealing in the Bible? The discussion of this question is interesting here for us in order to give a comparative context to make explicit the Confucian sense of the meaningfulness of existence for readers now existing in a world of globalization when China is meeting with the West. Short of space, I will take up only the Biblical tradition for the purpose of comparison, while a comparison with the classics of other traditions is also urgently needed and I regret not to be able to do it here. Hopefully the limited comparison here is helpful for extending the understanding of the philosophical depth of classical Confucianism in regard to its mode of revealing the meaning of existence.\n\nIn fact, as we will see in the next chapter, there is a movement of thought in ancient China from the revealing of God's Will in the form of political theology to the rising of a creative humanism, changing thereby the mode of revealing of the meaningfulness of existence. In this context, I shall first put the Five Classics into a broader and comparative context by referring to Paul Ric\u0153ur's analysis of the concept of \"revelation\" in the Bible. For Paul Ric\u0153ur, the Bible, conceived as revealing the Words of God, contains various forms of discourse by which revelation is to be expressed: prophetic discourse, narrative discourse, prescriptive discourse, sapiential discourse, and poietic discourse (Ricoeur 1977: 15\u201354).\n\nFirst, in regard to the prophetic discourse, there has been a dominant view among Chinese scholars that the Confucians do not play the role of prophet in the Confucian Classics comparable to the Jewish tradition. Among these scholars, Tu Wei-ming is one of the most influential. According to Tu, the Confucian intellectual\/officer is different from the Greek philosopher and the Jewish prophet.6 However, this kind of differentiation could lead to mutual misunderstanding between these cultural traditions. Therefore it needs more sophisticated discernment in order that, while comparing their differences, some common concern could become manifest to help in their mutual understanding.\n\nIn the Biblical tradition, the prophetic discourse is normally characterized by the predictive visions or unveiling of the future7 and the structure of double authorship.8 In comparison, we find there was indeed no prophetic discourse in the sense of double authorship in classical Confucian texts. It is in this sense that Tu Weiming is right when he says that Confucians do not play the role of a prophet. This means simply that there was no Confucian prophet speaking the Words of God. However, since the diviners in ancient China interpreted the crackled sign on the bone or tortoiseshell, or the hexagram obtained in operating with the yarrow stalks and its lines and related texts, as good or bad omens, and thereby predicted the future consequence or destiny of a specific human action, they were somehow playing a role like that of a prophet as revealing the will of High God or that of Heaven. This is most clear in the Fragments of Shang Divination where we often read texts such as, \"The King divined as such...With the approval of di\" (di ruo \u5e1d\u82e5), or \"di does not approve\" (di bu ruo \u5e1d\u4e0d\u82e5), or \"The King makes the divination, and says: the result is auspicious, with the approval of di.\" (Guo 1978: 745, 1173) Note here shangdi \u4e0a\u5e1d (High God) passively approved the request or demand of kings and diviners. However, He never took the initiative to reveal Himself, as was the case of God in the Bible.\n\nIn the Yijing (Classics of Changes), there seems to be an affirmation of a kind of pre-knowledge, foresight, prediction of the direction of how things were going to happen in the future. This was also affirmed in the Chap. 24 of the Zhongyong \u4e2d\u5eb8 (Doctrine of the Mean): \"It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens.\" (Legge 1991: 417) However, we cannot find any apocalyptic literature in Confucian Scriptures, although it is true that we can find some cyclical eschatological idea of catastrophe (jie\u52ab) and prediction in Religious Daoism, worthy of further comparative study elsewhere as to the Chinese and Christian concepts of eschatology, but not in this volume.\n\nSecond, in comparison with the Biblical narrative discourse in which God is revealed through the telling of stories, especially the stories of history-making events,9 we can find this kind of revealing narrative in the Classical Confucian historical texts; those \u00e9v\u00e9nements fondateurs of Chinese people recorded in the Classics of Documents, the Spring and Autumn Annals, and the three Commentaries of the Spring and Autumn Annals (the Zuo's, the Gongyang's and the Guliang's) that were also promoted to the status of jing \u7d93 (Classics) in Tang Dynasty. Chinese people in particular are fond of looking into historical founding events for the revealing or manifestation of dao (the Way) and the meaningfulness of individual and collective existence. Also, it is very interesting to see that, in the three Commentaries of the Spring and Autumn Annals, telling a story was itself providing interpretative commentary on the very succinct texts of the Annals. To tell a story is to interpret or to show the hermeneutic function of human reason through the narrative discourse of telling stories which integrate human actions, events, and decisions.\n\nPrescriptive discourse is the third form of expressing God's revelation in the Judeo-Christian Scriptures, such as in the Ten Commandments. We find also in the Confucian Classics, both the ideas of cosmic regulation based on the concept of Heavenly dao and the codes of human behavior based on the concept of li \u79ae (ritual) are revealed in a prescriptive sense to show the way to a meaningful life. Even if the authority of the Ten Commandments in Judeo-Christian tradition is based on God, whereas the Confucian li is based on ethical requirement, for both traditions there is always the necessary mediation of regulations for the fulfillment of human existence.\n\nHowever, if viewed from the perspective of Kant's moral philosophy of autonomy, the revealed laws such as the Ten Commandments are seen as a kind of heteronomy. The understanding of the biblical prescriptive discourse as purely external obligation and therefore heteronomy has created a misunderstanding on the part of modern new Confucians vis-\u00e0-vis Christian ethics. For example, Mou Zongshan (1909\u20131995), a modern new Confucian, in following Kant's view, criticizes Christian ethics as a kind of heteronomy, \"depending totally on the decision of God\" (Mou 1985: 156). On the contrary, Mou and his followers presume Confucian ethics, \"like Kant, totally depends on the morality of autonomy\" (Mou 1985: 136), because of its foundation in the full unfolding of human subjectivity's self-awareness.\n\nHowever, we should understand that both Christian and Confucian ethics are relational ethics. Biblical laws are to be understood with the idea of the Covenant that designates a whole complex of relations, the core of which is love and justice. For Jesus, in the Kingdom of love, the Law would be fulfilled to its last iota. For Him, the Law and the Prophets were summed up in the Golden Rule from Deuteronomy: \"So always treat others as you would like them to treat you; that is the meaning of the Law and the Prophets\" (Matt. 7:12). All laws could be summarized in this: \"Love God and love others as yourself.\" In other words, all laws are completed and subsumed under God's infinite generosity and unconditional love.\n\nIn Confucian ethics, even if virtue is prior to obligation, still the meaningfulness of life cannot go without li. Reciprocity constitutes the essence of the golden rule implied in li, either negatively as \"Do not do to others what you do not want them to do to you\" (Analects 15:24, Chan 1963: 44.), or more positively as \"A man of humanity, wishing to establish his own character, also establishes others; wishing to be prominent himself, he also helps others to be prominent\"(Analects. 6: 28, Chan 1963: 30). However, even if an initial generosity was not absent in Confucianism, and the inner dynamism of humaneness there could be extended to all human beings and all things, still in Confucianism we do not find infinite generosity and unconditional love. Unfortunately, the initial generosity in classical Confucianism was constrained in the relation of reciprocity; and when later in Han Dynasty this was implemented in the framework of hierarchical institutions, Confucianism would have lost its original generosity and love.\n\nFourth, the Biblical revelation is expressed also in the form of sapiential discourse or wisdom, in the Wisdom Books such as Job, the Proverbs, the Ecclesiates\/Qoheleth, the Book of Wisdom, the Ecclesiaticus\/Ben Sira, etc. Wisdom fulfills one of religion's fundamental functions in binding together ethos and cosmos, the sphere of human action and the sphere of the world, in the very point of their discordance: suffering, and more precisely, in unjust suffering. Wisdom teaches us how to endure, how to suffer. For Paul Ric\u0153ur, this is the most profound meaning of the book of Job, the best example of wisdom.\n\nIn comparison, we can say that Confucian Classics like the Analects, the Mencius, the Zhongyong (Doctrine of the Mean), and the Daxue (Great Leaning) are books of wisdom. However, the true nature of their wisdom consists in offering very rich ideas to inspire human beings in their self-cultivation and harmonization of relationships, dealing with the essential problem of how to lead a harmonious life in society and within the universe. There we find fewer words touching on the problem of suffering. We must wait till Buddhist Scriptures come into China to tell about suffering in the doctrine of Four Noble truths. However, the early Buddhist emphasis on the doctrine of suffering later changed to the focus on Enlightenment and the One Mind in Chinese Mahayana Buddhism. The Yijing (Classics of Changes), especially the Yizhuan (Interpretations of the Yijing), puts its emphasis not at all on suffering, but rather on the harmony and creativity of the universe, and human work as assisting cosmic creativity.\n\nFinally, the biblical revelation also takes the form of hymn or poetic discourse, like the Psalms and the Song of Songs. For Paul Ric\u0153ur, the Psalter may be said to be revealed in the sense that the sentiments or affections expressed in praise, supplication, thanksgiving, and celebration are all engendered by what the human heart allows to exist and become manifest in surpassing pathos and suffering discerned in wisdom when it transforms suffering. As Ric\u0153ur says, \"The revelation is this very formation of feelings that transcends the everyday modalities of human feeling\" (Ricoeur 1977: 30). In the Confucian Classics, it is in the Shijing (Classic of Poetry) and the lost Classic of Music or its residue in the Yueji (Notes on Music) included in the Liji (the Book of Rites) that we find similar emotional expressions. The Shijing, like the Psalms and Song of Songs, expresses and thereby interprets through its poetic language human affectivity as the original mode of human existence, thereby revealing the truth or the authenticity of life itself. The recently unearthed manuscripts Kongzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on Poetry) start by saying \"Poetry could not be without willing; music could not be without feeling; literature could not be without wording\" (Confucius 2001: 123). Also, in the recently unearthed Guodian Bamboo Slips, a text entitled Xing Zhi Ming Chu \u6027\u81ea\u547d\u51fa (Human Nature Comes from Mandate), now attributed to the so-called Zisi-Mencius school, says,\n\n> Dao begins with human feeling,\n> \n> Human feeling is born from human nature,\n> \n> Those who begin with human feeling,\n> \n> Will end up with righteousness. (Jinmen Museum 1998: 179)\n\nThus, according to this recently unearthed text, Dao starts to reveal itself through human feeling and accomplishes itself in the ethical relation of righteousness. Also, a careful reading of the shijing shows that affective relations between man and woman, subjects and kings, human beings and Heaven, sometimes with love, sometimes with joy, sometimes with anxiety, sometimes with bitterness, sometimes even with hateful blame, depending on the situations by which they are affected and the ways they are treated, these are all expressed through poetic language. Confucius' comments on the function of poetry seem to have well grasped this web of existence constituted of affective relations, as we can find in the Shijing. Here, classical Confucianism is not a stringent political and ethical philosophy, but an affective poetic discourse revealing the authenticity of existence, the primacy of feeling and affectivity over reason and rational discourse, and the primacy of existence over pure thinking.\n\nIn summary, we can say that the Confucian Five Classics are somehow comparable to the Judeo-Christian Scriptures in the sense that they reveal also the meaningfulness of existence in assuming a role of prediction or foresight over what is going to happen in the future, the role of unfolding meaning through historical narratives and human actions, and the role of revealing the normative dimension of human existence in compliance with the basic norms of human action. They also play the role of Wisdom Books, such as the Analects, the Mencius, the Zhongyong and the Daxue, etc., in which wisdom is proposed to guide the junzi's self-cultivation and harmonization of relationships. Finally, they also reveal the affective dimension of human existence through the poetic expressions of the Shijing.\n\nThus, the Shijing (Classic of Poetry) singles out affectivity as essential to human existence, exploring thereby the imaginative function of human reason and the manifestation of human affectivity in poetic verses. The Shangshu (Classic of Documents), the Chunqiu (Annals of Spring and Autumn) and its three Commentaries show us human historicity and the function of practical reason in judging historical events. There is also a certain hermeneutic function in the Confucian interpretation of the meaning of texts and historical events either by giving comments or by narrating stories in detail. Also, with the Chapter Hongfan \u6d2a\u7bc4 (Great Model) of the Shangshu and the Yijing, there emerges a speculative function of Chinese philosophy, related somehow to the archaic religions and cosmology of ancient China. Many of these texts or their contents existed long before the birth of Confucius and Laozi.\n\nConfucius himself taught the Shijing, the Shangshu, together with li (rite) and yue (music). He studied the Yijing and composed\/edited the Chunqiu in the later years of his life. However, it was after Confucius that his disciples and the Confucian school as a whole started to take the Shijing, the Shangshu, the Liji, the Yijing, and the Chunqiu as essential to their teaching and even had them canonized.\n\n## 3 Characteristics of Chinese Philosophy in Comparative Context\n\nSince this volume focuses on the philosophy of classical Confucianism in the context of Chinese intellectual history, we may ask: what does \"philosophy\" mean in China? In fact, there is no exact term in Chinese Classics for \"philosophy\" as in Western civilization. Instead, terms such as daoshu \u9053\u8853 (Dao and art of its realization), daoxue \u9053\u5b78 (Learning of Dao), lixue \u7406\u5b78 (Learning of Principles), etc., were used by Chinese scholars. The term philosophia, when first introduced to China by M. Ricci and his colleagues G. Aleni and F. Furdato, was translated either phonetically as feilusuofeiya \u6590\u9304\u6240\u8cbb\u4e9e or as aizhi zhixue \u611b\u77e5\u4e4b\u5b78 (the science of loving wisdom). It was a Japanese scholar, Nishi Amane\u897f\u5468 (1829\u20131892), who translated \"philosophy\" into \"tetsugaku\", which, in Chinese, reads as zhexue \u54f2\u5b78. This neologism was first appropriated by Liang Qichao \u6881\u555f\u8d85 who used it to introduce philosophy in his Newspaper published in Yokohama, Japan.\n\nIn the Chinese language, zhe \u54f2means \"wise,\" while xue \u5b78 means \"to learn\" or \"learning\" and \"science.\" Together they mean \"leaning to be wise,\" or \"science of wisdom.\" The concept is thus different from the meaning of its Western counterpart \"philosophy\" as \"love of wisdom.\" In Western philosophy, according to Socrates, only gods have wisdom, whereas men are only lovers of wisdom, and, if one loves wisdom, it means one does not have yet wisdom in him\/herself. By contrast, Chinese philosophers would think that if one does not have wisdom, how could one teach others about it? Only the wise can teach wisdom. Even if no one is totally wise, at least one should be relatively wise to be able to teach others about wisdom. Also, all people should have the potential to become wise, otherwise nobody can receive the teaching of wisdom, no matter how differently the concept of wisdom is conceived by different schools of philosophy.\n\nEven if Chinese Philosophy is very different from other philosophical traditions in the world, however, different philosophical traditions, as expressions of human reason, could also share some complementary features. Therefore, we may, for example, compare Chinese philosophy and Western philosophy in the following ways. First, Western philosophy uses languages based on the alphabetical system and therefore is more abstract, while Chinese philosophy uses pictograms and ideograms, which express imaged ideas such as ren \u4eba (human beings), tian \u5929 (Heaven), ren \u4ec1 (humanness), dao \u9053 (the Way), xin \u5fc3 (Mind\/heart), etc. These ideas are indeed linguistically linked with image, and therefore they are produced by a balanced use of the right side and the left side of human brain in featuring both language and image.\n\nProbably because of its linguistic use of pictograms and ideograms, Chinese philosophy expresses itself by Image-Ideas; therefore it is different from Western philosophy that refers to Pure Ideas. Chinese philosophy prefers metaphors and narratives to the concepts and argumentations used by Western philosophy. Generally speaking, Chinese philosophy, when grasping the Reality Itself in an enlightening insight by human speculative reason, tends to form a kind of Image-Idea, something between a pure Idea and an iconic\/sonoric image, and it thereby keeps the holistic character of the manifestation or the intuitive reception of the Reality Itself. The Idea-Image is seen as expressive and evocative of, though never exhaustive of, the richness of Reality Itself and therefore enjoys merely the status of a metaphor.\n\nIn other words, Chinese philosophers, when using their speculative reason, grasp intuitively the Ultimate Reality and call it the shangdi \u4e0a\u5e1d (High God), or the Taiji \u592a\u6975 (Great Ultimate), or dao \u9053, ren \u4ec1 (humaneness), xin\u5fc3 (mind\/heart), cheng \u8aa0 (sincerity\/true reality), kong \u7a7a (emptiness), or yixin \u4e00\u5fc3 (One Mind), etc. All these are but metaphorical interpretations of the Ultimate Reality thus grasped intuitively by Chinese philosophers of various traditions, such as Confucianism, Daoism and Chinese Mahayana Buddhism.\n\nIn Chinese artistic creativity, by the imaginative function of reason and its poetic transformation, artists would render the Idea-Image into a sort of concrete iconic\/sonoric image and thereby materialize it in Chinese painting, music, poetry, etc. This is the essence of Chinese philosophy of art. In moral and ethical actions, the practical function of reason would bring the Idea-Image into the judgment of events and the intervention of one's own action into the course of events and thereby take responsibility of it. This is crucial to Chinese moral philosophy. In their function of historical reason, Chinese historians would take the Ultimate Reality to be manifested through human actions that constitute events, and also through events that constitute historical stories via emplotment. This is fundamental to the Chinese philosophy of history. Stories bring us hope because, somehow or other, the meaningfulness of existence is to be revealed or manifested through stories, although always in a metaphorical way. Through stories of our own and those of many others, we get a kind of access to the Ultimate Reality.\n\nComparatively speaking, in Western philosophy, the pre-Socratic philosophers such as Thales, Anaximander, Anaximenes, Heraclitus, etc., still kept a very intimate relation with the original Idea-Image, in relating, for example, the idea of Arche and Physis to water, to the unlimited, to air, to fire etc. However, the main stream of Western philosophy from Parmenides and Plato onward pushed the Idea-Image into pure idea, and then, with logical definition, conceptualized it and related one concept with other concepts logically in propositions. Concepts were detached deliberately from images, things, and events, and defined and related one to another logically in descriptive and argumentative discourses. By this detachment, concept and argumentation can help the human mind to develop the critical function of reason, in not limiting itself to the particularity of images, things, and events, but paying attention to the abstract universalizability of concepts and the rigor of their logical relation. Although the validity of concepts and argumentation might be absolutized in a way so as to claim for pure universality and rational structure, in fact, they allow us to see Reality and its structure only in an abstract way. By contrast, metaphors, mostly related to one another by poetic phrases and stories, are different from abstract concepts and well-structured argumentation; yet they still keep an intimate relation with images and events.\n\nWe may also compare Chinese philosophy with Western philosophy by tracing the respective perceptions of their own origin. When exploring the meaning of existence, ancient Greek philosophy emphasized a disinterested theoretical examination of being and truth, while Confucian philosophy engaged in practical thinking on human nature and destiny. Philosophy, according to Aristotle, had its origin in the Greek notion of theoria, the disinterested pursuit of truth and sheer intellectual curiosity. In comparison, Confucian philosophy seemed to be more pragmatically motivated. For Aristotle, the episteme began as a result of the attitude of wonder, which led to the theoretical construction of scientific and philosophical knowledge. In comparison, Confucian philosophy began with the attitude of concern, which led finally to a practical wisdom for guiding human destiny, both individual and collective.\n\nAristotle pointed out in the Metaphysics that the way of life in which knowledge began was constituted of leisure (rastone) and recreation (diagoge), as it was in the case of Egyptian priests who invented geometry. Aristotle believed that in leisure and recreation, the human being needed not care about the daily necessities of life and could thereby wonder about the causes of things and search for knowledge for knowledge's own sake. The result of wonder was theoria.10 According to Aristotle, the philosophical meaning of theoria was defined against praxis, or, as Aristotle put it, \"not in virtue of being able to act, but of having the theory for themselves and knowing the cause.\" (Aristotle 1984: 1553, 981b 6\u20137) On the other hand, it was defined with respect to a universal object, which was seen by Aristotle as the first characteristic of episteme, thus leading itself to philosophy and ending up with ontology (Aristotle 1984: 1554, 1584: 982a 20- 982b 10; 1003a 20\u201330).\n\nThus, Western philosophy was historically grounded in the Greek heritage of theoria, which regarded human existence no longer as determined by diverse practical interests, but as submitted henceforward to a universalizing and objective norm of truth. Theoria and philosophy, in Aristotle's Metaphysics, culminated in the science of ontology, which according to Aristotle investigated \"being qua being\" as the most general and comprehensible aspect of all beings.\n\nBy contrast, Confucian philosophy originated with the attitude of concern, which led not to universalizable theories but to universalizable praxis. It was because of the concern with the individual as well as the collective destiny that a Confucian mind started to philosophize. The Great Appendix to the Book of Changes, arguably attributed to Confucius, started to give an explanation of the beginning of the Book of Changes and saw its author as in a situation of great care and sorrow with compassionate concern. There we read:\n\n> Those who composed the Yijing should have great care and sorrow... The study of Yi rose at the ending period of Yin Dynasty, the time when the power of Zhou is flourishing, the time when happens the affair of King Wen fighting against the tyrant Zhou. This is why its words are warning against danger. Being warned against danger, one can create peace; on the contrary, he who takes things lightly tends to fall down. The Dao of this book is great, and none of the hundred things is omitted. Keeping oneself always vigilant from the start to the end, then in principle there will be nothing to blame. This is the Dao of the Changes. (Zhu Xi 1999: 261, 264)\n\nThis text shows that in the eyes of its author, the philosophy of Yi (Changes) as a serious intellectual activity begins with the attitude of concern in the situation of great care and sorrow, not at all in the situation of leisure and recreation, as Aristotle suggests. It emerges with the concern for both personal and collective destiny. The proposition that \"the Dao of this book is great, and none of the hundred things is omitted\" suggests that Confucian philosophy intends to be a practical wisdom capable of guiding a universalizable praxis.\n\nSince whether or not there is universality pure and simple is still a question open to debate, I prefer to use the term \"universalizability,\" a common concern of which may show us a convergence between ancient Greek philosophy and Confucian philosophy. Even if ancient Greek philosophy concerns itself more with the theoretical universalizability, whereas Confucian philosophy concerns itself more with the practical universalizability, however, both of them try to go beyond particular interest and to transcend the limit of particularity in view of a universalizable value. In a certain sense, both of them target the ideal of universalizability. In this light, theoria and praxis are different yet complementary in the search of universalizability.\n\n## 4 The Contents and Movement of Thought in the Following Chapters\n\nThis volume offers a handbook on the philosophy of classical Confucianism with both a historical and a systematic approach. Taking into account the newly unearthed materials and most recent scholarship, the first part will present the historical development of classical Confucianism by introducing its rise upon the fading of ancient political theology and the arrival of a creative humanism, and the development of the philosophical ideas of the major philosophers, such as Confucius, Confucius' disciples, Confucius' grandson Zisi and the Zisi-Mencius School, Mencius, and finally Xunzi. Together with the historical development, the philosophy in the Confucian Classics and other major works of these philosophers are analytically and critically made explicit and assessed.\n\nSince there are important philosophical ideas and systematic issues comparable to today's philosophical concerns yet not so much developed by the historical part, we will present them in the second section that deals with feeling and emotion, aesthetic appreciation of music, wisdom in poetry, moral psychology, virtue ethics, political thoughts, relation with the Ultimate Reality, and finally the concept of harmony in Confucianism.\n\nTherefore, following this introductory chapter, I will proceed to discuss the rise of classical Confucianism in the context of early Chinese intellectual history that moved from the political theology of the Shangshu to the emergence of creative humanism in the Yijing. After having discussed why and how the political theology faded in ancient China, I will focus on the Yijing, which evolved from divination to ethical interpretation, and then to philosophical construction, to see human beings as participating in the process of cosmic creativity and leading a meaningful life. Thus the Yijing's emphasis was put upon a human agent's creative interpretation of the cosmic laws and logical structures in the unfolding of human historicity. That is why there is always an ethical core in classical Confucianism, as is well exposed in the Analects and the Spring and Autumn Annals. The fading of political theology and the rise of creative humanism led to the founding of classical Confucianism by Confucius and its development through Confucius' disciples, Zisi-Mencius school and Xunzi, to be discussed in the following chapters.\n\nIn Chap.\u200b 3, Ni Peimin uses historical, exegetical, and comparative methods to tell the story of Confucius' life and his most important philosophical concepts such as tian\u5929 (Heaven), ren \u4ec1 (humaneness or human-heartedness), yi \u7fa9and li \u79ae (appropriateness and ritual propriety), zheng \u653f\/\u6b63 (political philosophy), and xue \u5b78 (learning to be human). Ni does this with the support of his textual analysis of the essential quotations from the Analects, sometimes in comparison with Western philosophy, sometimes with the interpretation of today's human experience, thus leading us to a fuller understanding of Confucius's philosophy in a comparative and updated context.\n\nAfter Confucius, we will move to Confucius' disciples. In Chap.\u200b 4, Lo Yuet Keung gives us a vivid description of Confucius' legacy to his disciples. He focuses on the disciples' relations with their Master and among themselves, how Confucius taught them, and how his teaching was received by them. Although not many historical records are available about individual disciples, Lo is able to give us a convincing account of the most important figures among Confucius' disciples such as Yan Hui \u984f\u56de, Zengzi \u66fe\u5b50, Mi Zijian \u5b93\u5b50\u8ce4, and other disciples from whom it became clear how Confucius' philosophy was passed on to future generations.\n\nAfter Confucius' disciples, it was Confucius' grandson Zisi who transmitted classical Confucianism to the further major development by Mencius. Recent unearthed bamboo slip texts indicate that there existed a Si-Meng Xuepai \u601d\u5b5f\u5b78\u6d3e(Zisi-Mencius School). In Chap.\u200b 5, Tsai Zhenfeng deals with the philosophy of Zisi, and the historical questions related to his masters and his works, and he attempts to answer these questions from recently unearthed texts such as the Wuxing \u4e94\u884c (Five Actions) in order to highlight the specificity of Zisi's philosophy. Also, he explores the characteristics of the continuous development of Zisi's philosophy till Mencius.\n\nIn the past, all scholarship on classical Confucianism has jumped from Confucius immediately to Mencius, without explaining what happened in the gap of some 120 years between them. However, in this book, Chaps.\u200b 4 and offer our readers a lineage of continuity from Confucius to his disciples, then from Confucius' disciples to Zisi, and then from Zisi to Mencius, as supported by recent unearthed materials.\n\nChapter 6 by Andrew Plaks deals with the Daxue and the Zhongyong, which, together with the Analects and the Mencius, are most familiar to all Confucians of all ages, and have been put together in the South Song Dynasty by Zhu Xi \u6731\u71b9 (1130\u20131200) as the Four Books. As is well demonstrated by Andrew Plaks, the Daxue and Zhongyong are most significant works in classical Confucianism because of their development of the Confucian philosophical discourse with fundamental or core concepts essential to Confucianism in particular and Chinese thought in general: the basic Confucian concepts like zhong \u4e2d (centrality), he \u548c (harmony), cheng \u8aa0 (sincerity), the relation between the concepts of tian\u5929 (heaven), xing\u6027 (nature) dao \u9053 (the way), jiao \u6559 (education), and the process of formation of a virtuous life from chengyi \u8aa0\u610f (sincere intention), zhenxin \u6b63\u5fc3 (upright heart), xiusheng \u4fee\u8eab (self-cultivation), qijia \u9f4a\u5bb6 (family in harmony), zhiguo \u6cbb\u570b (kingdom well-governed), to ping tianxia \u5e73\u5929\u4e0b (all under heaven in peace), which have become so classically familiar for all Confucians and all educated people in China. Also, they provide the core ideas and issues for the great revival of Confucianism in the Northern and Southern Song periods, in response to the cosmological and spiritual challenges of neo-Daoism and Buddhism since the third Century AD. Plaks discusses the textual history, the meaning of the titles, the structure of the text, the integral arguments, and the interpretations of these two important texts, which are indeed very valuable for understanding their textual, historical and philosophical meanings.\n\nThe development from Zisi to Mencius having thus been made clear, Chap.\u200b 7 by Chan Wing-cheuk details further logical and philosophical developments of classical Confucianism by Mencius. He puts Mencius in dialogue with his contemporary philosophers. Chan starts with the four types of analogical arguments, that is, exemplification (pi \u8f9f), parallel (mou \u4f94), imitation (yuan \u63f4), and extension (tui \u63a8), that Mencius uses in his critical conversation with Gaozi in regard to the subject of human nature. Also, Mencius tries to justify his thesis phenomenologically: the feelings of commiseration, of shame and dislike, of respect and reverence, of right and wrong, etc., are pure, transcendental, and ontological feelings. Chan understands these four feelings, in Heidegger's term, as Seinsk\u00f6nnen (capacity to be) of man, well illustrated by the fact that a man has a feeling of alarm and distress and tries to rescue a child about to fall into a well, as he explains in Chap.\u200b 7. In this way, Chan attempts to show that, with Mencius, Chinese philosophy makes progress toward philosophical argumentation and phenomenological justification.\n\nAfter Mencius, we move to Xunzi, the last great classical Confucian. In Chap.\u200b 8, titled \"Xunzi as a Systematic Philosopher: Toward Organic Unity of Nature, Mind, and Reason,\" Cheng Chung-ying attempts to bring out, with an intellectual effort of rethinking and re-evaluation, the theoretical system of Xunzi. This is necessary for understanding the fundamental issues of nature at large, human nature, mind, language, human society, and human government. Starting with Xunzi's distinction and relation between Heaven and Human, Cheng argues that Xunzi sees human beings as the most dynamic and creative part of nature, and takes the creation of human community and human culture as an absolute must for fulfilling the nature of both the Human and Heaven. Thus, Xunzi offers a systematic framework in which a human person can identify the end and meaning in his or her life, and in which one can relate human rationality and morality to the full development of humanity. In this light, Cheng develops Xunzi's systematic philosophy that targets the full-fledged development of individual, society, and politics in the universe.\n\nIn these last three chapters, it is most interesting to see that Chinese philosophical argumentation and its systematic character come to maturity with Daxue and Zhongyong's core conceptual network, Mencius' philosophical argumentation and justification, and Xunzi's philosophical system, with which this historical part of classical Confucianism comes to an end. This brings us to the second part dealing with the systematic issues of classical Confucianism.\n\nThis part of the book consists of a series of discussions related to some crucial issues in the philosophical system of classical Confucianism. Given that the recently unearthed Confucian text Xing Zi Ming Chu \u6027\u81ea\u547d\u51fa (Human Nature Comes from Mandate) affirms that \"Dao started with qing \u60c5 (feeling and emotions),\" and that \"he who started with feeling would end up with righteousness\" (Jinmen Museum 1998: 179), we start with the topic of human feeling. Thus, Chap.\u200b 9 by Curie Virag explores early Confucians' thoughts on feeling and emotion in discussing Confucius, Mencius, Xunzi and the recently unearthed Xing Zi Ming Chu's positive attitude toward feeling, which is quite different from the negative attitude of Mohists and Daoists. Virag has convincingly argued that, because of this positive attitude, early Confucians affirm human feelings as the foundation and starting point of human life itself. They see the human self as in constant interaction with the real things of the world, and thus look at feelings as human response to the external reality.\n\nAfter the discussion on human feeling and emotion, we move on to their cultivation through music, ritual, and poetry. Chapter 10 by Johanna Liu deals with music, which in ancient China was closely related to li (rituals). For Liu, the Chinese character \u6a02 is endowed with double pronunciations yue\/le and double meanings music\/pleasure. Since the Yueji \u6a02\u8a18 (Notes on Music) in the Liji \u79ae\u8a18 (Book of Rites) is now proved to be a work produced in Han Dynasty, i.e. later than the classical Confucianism, it is not to be considered a main source for discussing the classical Confucian philosophy of music. Fortunately, the recently unearthed Xing Zi Ming Chu \u6027\u81ea\u547d\u51faprovides us with a new insight into the aesthetic meaning of yue in classical Confucianism. Thus, Johanna Liu explores in detail the thoughts on yue\/le \u6a02 (music and pleasure) in the Xing Zi Ming Chu both textually and intertextually (in reference to the Zuozhuan, the Xunzi and the Zhouli) in order to re-define and re-understand the classical Confucian issues of music, such as the ideas of music pursued by Confucian scholars, the place of music in the self-cultivation of junzi, the music of Zheng and Wei as new sounds and melodies criticized by the Confucians, etc. She also will discuss the aesthetic meaning of music by referring to the Confucian theory of qing \u60c5 (sentiment\/feelings\/emotions), and deal with the in-depth relation between yue (music) and qing.\n\nAfter music, we will focus on poetry, which occupies a crucial position in the classical Confucian educational program. Besides the traditional discussion on the words related to poetry in the Analects, the Zuozhuan and the Mencius, the recently unearthed bamboo slips of Kongzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on Poetry) add much to our knowledge of Confucius' teaching on poetry. In Chap.\u200b 11, I will focus on the hermeneutics of poetry and the wisdom in poetry, which has more philosophical implications and is essential to Confucius' teaching. Confucius' poetic wisdom is to be found in his comments on different kinds of poetry and individual poems, in the way he organizes his teaching on the Shijing, especially in his vision of affectivity as a primordial mode of human existence and the function of poetry in self-cultivation and public life. We will also discuss Confucius' hermeneutics of poetry and its development by Mencius.\n\nAfter the Confucian visions of feeling and its cultivation through music, ritual and poetry, we will move to morality and ethics. In Chap.\u200b 12, entitled \"Early Confucian Moral Psychology,\" Shun Kwong-loi discusses the issue of self-transformation, which means one's own reflective efforts at moral self-improvement. Shun focuses on the psychology of this process within the individual person. For Shun, the early Confucians, in reflecting on concrete situations that involve specific individuals with whom they are in interaction, see clearly that ethical problems generally have their source in the depths of human psychology. This is expressed clearly in all early Confucian texts. Shun discusses first the notion of self, then the three aspects of the early Confucian ethical ideal: ren \u4ec1 (humanity, benevolence), li \u79ae (propriety, observance of the rites), and yi \u7fa9 (dutifulness, righteousness). He shows that each of these three aspects of the Confucian ideal involves one's moving away from a certain kind of self-centeredness. Then, he discusses the nature of the process involved in such a transformation and, finally, ways in which one's ethical attention may be properly or improperly directed in such a process.\n\nChapter 13, by Antonio Cua, will discuss classical Confucian virtue ethics. Here, Antonio Cua's focus is on what he calls \"virtues of junzi \u541b\u5b50 (superior person)\" in the Lunyu \u8ad6\u8a9e, with occasional employment of insights from the Mencius, the Xunzi, and the Liji \u79ae\u8a18. Cua starts with a critical appreciation of various interpretations of junzi before he presents a map of the virtues of junzi. These excellences or personal merits of the junzi depict some salient characteristics of junzi, with emphasis on the embodiment of the fundamental, interdependent, ethical virtues, and the selective, dependent virtues. Then, Cua proceeds to discuss two ways for dealing with conflict: tiaohe \u8abf\u548c (reconciliation and harmonizing of differences) and the art of zhongyong \u4e2d\u5eb8 (keeping to the centrality). Finally, he discusses the flexibility of junzi in the exercise of quan \u6b0a (moral discretion) in exigent circumstances.11\n\nChapter 14 by Bai Tongdong will focus on early Confucian political philosophy and discuss its contemporary relevance. This chapter, based on its analysis of the Four Books, argues that the political dimension of human life should be taken as the key concern of early Confucians, and, seen from their problematic, their political philosophy has a very strong relevance for today. Bai even claims that it is more justified to call the early Confucians \"modern\" rather than \"classical\" thinkers in the Western sense. This chapter shows how the early Confucians answer some of the key problems of their times, especially the search for a new social glue, and tries to make explicit the relevance of their thoughts for today. This chapter shows also how the early Confucians answer other key issues of their time, especially the selection of the ruling class. It argues also that the regime proposed by the early Confucians and their philosophical considerations can serve as a critique of contemporary liberal democratic regimes, and that could inspire us to think on ways to a more constructive political system.\n\nIn Chap.\u200b 15, entitled On Confucian Self-cultivation and Ultimate Reality, Yan Zhonghu discusses, with an approach that is both conceptual and existential, Confucius' concept of tian \u5929 (Heaven) as the Ultimate Reality. Based on Confucius' own words, he develops the idea of tian as the force behind all natural processes, as a conscious being and as the assigner of a person's earthly mission. Then he discusses how this concept of Ultimate Reality is involved in the self-cultivation of the three major Confucian virtues of wisdom (zhi \u77e5\/\u667a), humanity (ren \u4ec1), and courage (yong \u52c7) that make a person fully human. Yan's emphasis on yong or courage, a virtue that enables one to face life's challenges, is most interesting. He claims that Confucius himself demonstrated great courage in the face of danger or death because of his firm belief in the Way of Heaven in much the same way that Christians hold belief in God in the face of existential despair.\n\nIn the last chapter of this book, serving as its conclusion, Li Chenyang discusses classical Confucian philosophy of harmony, as well as its program for realizing harmony in the world. He explores the meaning and the ideal of world harmony as illustrated in Confucian classics, and the guiding principles toward world harmony from the Confucian perspective. This chapter is both reconstructive and constructive. It aims to draw on various ideas espoused by ancient Confucian philosophers and to connect the dots in order to present a coherent picture of the Confucian ideal of world harmony. Li claims that, for today, the three classical Confucian principles, that is, the primacy of moral force, empathetic understanding of others, and harmony with differences, together constitute the foundation of Confucian philosophy for world harmony. They are the valuable contributions that Confucians make to the contemporary world.\n\nReferences\n\nAristotle. 1984. Metaphysics (trans: Ross, W.D.). In The complete works of Aristotle, ed. Jonathan Barnes, Princeton: Princeton University Press.\n\nChan, Wing-tsit. 1963. A source book in Chinese philosophy, 4th ed. Princeton: Princeton University Press.\n\nConfucius, Konzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on the Book of Odes). 2001. In The Shanghai Museum's Chu bamboo books of the warring states, ed. Ma Chenyuan \u99ac\u627f\u6e90, Vol. 1. Shanghai: Shanghai Museum (the most precious unearthed materials to update us with Confucius' teaching on poetry).\n\nFang, Thom\u00e9 H. 1981. Chinese philosophy: Its spirit and development. Taipei: Linking Publishing. (A comprehensive history of Chinese philosophy written in English by one of the most important contemporary Chinese philosophers).\n\nGuo, Moruo, ed. 1978\u20131983. Jiaguwen heji \u7532\u9aa8\u6587\u5408\u96c6 (Complete collection of oral bone scripts). Beijing: Zhonghua Shuju.\n\nJinmen Museum. 1998. Guodian Chu Mu Zhujian \u90ed\u5e97\u695a\u5893\u7af9\u7c21 (Bamboo Slips of Guodian Chu Tomb). Beijing: Wenwu Press. (The most significant unearthed materials to update us with Chinese intellectual history and Chinese philosophy, especially for the classical Confucianism and classical Daoism).\n\nLegge, James, trans. 1991 Doctrine of the mean. In The Chinese classics, Vol. 1, Reprint. Taipei: SMC Publishing.\n\nMou, Zongsan. 1985. Yuanshan lun \u5713\u5584\u8ad6 (On perfect goodness). Taipei: Student Bookstore.\n\nRicoeur, Paul. 1977. Herm\u00e9neutique de l'id\u00e9e de R\u00e9v\u00e9lation. In La R\u00e9v\u00e9lation, ed. par P. Ricoeur, E. Levinas, E. Haulotte, E. Corn\u00e9lis, Cl. Geffr\u00e9, Bruxelles: Publications des Facult\u00e9s Universitaires Saint-Louis.\n\nRicoeur, Paul. 2004. Learning to be human: Spiritual exercises from Zhu Xi and Wang Yangming to LiuZhongzhou. In Confucian spirituality, ed. Tu Weiming and Mary Evelyn Tucker, New York: The Crossroad Publishing Company.\n\nTu, Weiming. 2002. In Tu Weiming Wenji (Collected works of Tu Weiming), ed. Guo Qiyong and Zheng Wenlong, Vol. 5. Wuhan: Wuhan Press.\n\nZhu, Xi. 1999. Zhouyi Benyi \u5468\u6613\u672c\u7fa9 (The original meaning of Zhou Yi), Reprint. Taipei: Da'an Press (very convenient version for checking the texts of the Book of Changes with philosophical and religious meanings).\n\nFootnotes\n\n1\n\nAmong the Six Classics, the Yuejing \u6a02\u7d93 (Classic of Music) was said to be lost during the reign of the First Qin Emperor, therefore in fact we have now only Wujing \u4e94\u7d93 (Five Classics).\n\n2\n\nIn the early Han Dynasty, Emperor Wen\u6587 institutionalized the Doctor of the Shujing \u66f8\u7d93 (The Classic of Documents) and the Doctor of Shijing \u8a69\u7d93 (The Classic of Poetry), while Emperor Jing \u666f institutionalized that of the Chunqiu \u6625\u79cb (The Spring and Autumn Annals). It was in 136 BC that Emperor Wu \u6b66 institutionalized also Doctors for the Yijing \u6613\u7d93 (The Classic of Changes) and the Li \u79ae (The Book of Rites), altogether Five Classics, and deinstitutionalized all other doctors of various other schools.\n\n3\n\nThe Yueji \u6a02\u8a18 (Notes on Music) in the Liji (Book of Rites) was arguably, as thus considered by many scholars, a residual part of the Yuejing \u6a02\u7d93 (Classic of Music).\n\n4\n\nUnlike the conventional English translation of the Shijing \u8a69\u7d93 as \"Book of Odes,\" the Yijing\u6613\u7d93 as \"Book of Changes,\" we translate those classical Confucian scriptures titled with the word jing \u7d93 consistently as \"Classic,\" thus the Yijing \u6613\u7d93 is translated as Classic of Changes, the Shijing \u8a69\u7d93 as Classics of Poetry, and the Shangshu \u5c1a\u66f8, when called as Shujing \u66f8\u7d93, we translate it as Classic of Documents. For the rest, titled without the term jing, I will follow the conventional translation of Liji \u79ae\u8a18 as Book of Rites, and the Chunqiu \u6625\u79cb as Spring and Autumn Annals.\n\n5\n\nHere I follow the distinction of these three types of Neo-Confucianism made by Thom\u00e9 H. Fang (see Fang 1981: 8\u201311).\n\n6\n\nTu differentiates Confucians as intellectual\/officer from Jewish prophets in several places of his writings, for example, in Tu 2002: 14 and Tu 2004: 152.\n\n7\n\nThe predictive visions of the future includes that of the \"last days,\" therefore some apocalyptic predictions as revealed by God in the Revelation to John.\n\n8\n\nThe structure of double authorship was shown more specifically in the Prophets, such as \"Listen, you heaven, earth, attend, for Yahweh is speaking\" (Isaiah 1:2), or, \"The words of Yahweh were addressed to me\" \"So, the Lord Yaweh says this\" (Ezekiel, everywhere). The double authorship here in question means that, behind the prophet's mouth, there is God's Word revealed through it.\n\n9\n\nSuch as the narrative genre of discourse in the Pentateuch, the Deuteronomic History, the synoptic Gospels and the Book of Acts, etc. God's revealing here is done through those \"history-making events,\" or in Jacques Ellul and Paul Ric\u0153ur's terms, the \"founding events\" (\u00e9v\u00e9nements fondateurs), like the election of Abraham, the Exodus, the anointing of David, etc., in the Old Testament, and the birth, teaching, death, and resurrection of Christ for the early Christian church etc. The idea of revelation then appears as connected to the very character of these events and the plots that connect many events into the unity of a story. The faith of Israel and that of the early Christian Church are tied up here in the confession of the transcendent character of such nuclear founding and instituting events, which are seen as the imprint, mark, or trace of God's act.\n\n10\n\nAristotle wrote in Metaphysics: \"For it is owing to their wonder that men both now begin and at first began to philosophize; they wondered originally at the obvious difficulties, then advanced little by little and stated difficulties about the greater matters,... therefore since they philosophized in order to escape from ignorance, evidently they were pursuing science in order to know, and not for any utilitarian end\" (Aristotle 1984: 1554, 982b 12\u201322).\n\n11\n\nI should mention here that Antonio Cua was the first to submit his chapter to me, before he sadly passed away, which was a great loss of the academic world of Chinese and comparative philosophy. Indeed, Antonio Cua himself was a junzi. Were his spirit still around somewhere, I would like to use this occasion to thank him for this excellent contribution.\n\n# Part 1 \nHistorical Development\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_2\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 2. The Fading of Political Theology and the Rise of Creative Humanism\n\nVincent Shen1\n\n(1)\n\nDepartment of Philosophy and Department of East Asian Studies, University of Toronto, Toronto, Ontario, Canada\n\nVincent Shen\n\nEmail: vincent.shen@utoronto.ca\n\nAbstract\n\nTo understand the origin of classical Confucianism in the historical context of ancient China, we need to know first how ancient Chinese thought moved from the religious experience with High God's or Heaven's revealing to the humanist construction of the meaningfulness of human existence. This concerns the way early Chinese people conceived the Ultimate Reality in terms of shangdi\u4e0a\u5e1d (High God) or tian \u5929 (Heaven) and His\/Its revelation. In particular, this was shown through the evolution of their religious experience and the rise of a creative humanism in the process of ancient Chinese history. It is evidenced by such major texts as the Shangshu \u5c1a\u66f8 (Book of Documents) and the Yijing\u6613\u7d93 (Classics of Changes), and the development of this legacy till the time of Confucius. In order to examine this development, we will also need to touch upon, albeit very briefly, the Lunyu\u8ad6\u8a9e (Analects) and the Chunqiu\u6625\u79cb (Spring and Autumn Annals). Thus this chapter will serve the purpose of introducing the basic philosophical ideas in these Confucian Classics and their historical changes.\n\nTo understand the origin of classical Confucianism in the historical context of ancient China, we need to know first how ancient Chinese thought moved from the religious experience with High God's or Heaven's revealing to the humanist construction of the meaningfulness of human existence. This concerns the way early Chinese people conceived the Ultimate Reality in terms of shangdi \u4e0a\u5e1d (High God) or tian \u5929 (Heaven) and His\/Its revelation. In particular, this was shown through the evolution of their religious experience and the rise of a creative humanism in the process of ancient Chinese history. It is evidenced by such major texts as the Shangshu \u5c1a\u66f8 (Book of Documents) and the Yijing \u6613\u7d93 (Classics of Changes),1 and the development of this legacy till the time of Confucius. In order to examine this development, we will also need to touch upon, albeit very briefly, the Lunyu \u8ad6\u8a9e (Analects) and the Chunqiu \u6625\u79cb (Spring and Autumn Annals). Thus this chapter will serve the purpose of introducing the basic philosophical ideas in these Confucian Classics and their historical changes.\n\n## 1 High God or Heaven's Revealing in Ancient China\n\nLike many civilizations in the world, Chinese culture arose in deep relation with its religious experiences. Etymologically, the term \u795e shen (God, divinities, or spirit) and all things related to God or divinities, such as \u79ae li (ritual), \u796d ji (religious sacrifice), were all composed of the idea of revealing: the root shi \u793a meant \"the revealing of signs from Heaven manifesting good fortune or misfortune\" (tian chuixiang yi jian jixiong \u5929\u5782\u8c61\u4ee5\u898b\u5409\u51f6). Now, one of the implicit philosophical questions in this kind of religious experience is: How did ancient Chinese people conceive the Ultimate Reality and what was the relation between human beings and the Ultimate Reality? This is indeed a religious question with deep philosophical implications.\n\nIn ancient China the answer to this question was conceived, in particular in the Shang Dynasty (1751\u20131112BCE), in terms of the High God (shangdi \u4e0a\u5e1d) and His revelation to individuals and various ethnic groups. Historically speaking, in ancient China, there was a very strong faith in a High God, named as di \u5e1d or shangdi in the Shang Dynasty, or tian \u5929 (Heaven) in the Zhou Dynasty (1111\u2013249BCE), though always within a polytheistic context. In Shang Dynasty, di or shangdi, arguably evolved from the Shang people's cult of ancestry, dominated over a pantheon of divinities composed of natural powers (like the sun, Yellow River, mountains, etc.), former lords, and pre-dynastic ancestors.\n\nIn the Zhou dynasty, tian \u5929 evolved from di into a more universal power symbolized by the physical sky covering universally all things under it. It was no longer limited to the ancestral divinity, but rather was the supreme ruler of both human society and the whole universe, which was still not independent of the surrounding multiple divinities, such as those of mountains and rivers, ancestral spirits, and even those of the stove and the household shrine.2 In the period of transition from Shang to Zhou, the concepts of di and tian were sometimes used interchangeably, although the direction was moving toward the more universal idea of tian.\n\nTo the earliest Chinese mind, the Ultimate Reality, either as shangdi or as tian, was accessible to human beings through prayer or sacrifice; also it revealed itself through natural\/supernatural phenomena and historical events produced by human action. In ancient China, the earliest form of text that recorded both natural\/supernatural phenomena and historical events was from the wu \u5deb. Their functions were very similar to a shaman, supposed to be capable of communicating with the High God, spirits and ghosts and they served as professional diviners, using objects, dream contents, and astronomical phenomena as revealing messages from di or shangdi or other forms of spirits. Therefore we may call the Chinese earliest historians wu-historians (wushi \u5deb\u53f2): wu conducted and recorded the results of divination, itself an important part of the state ritual, for what was asked in each divination involved important events for the state and public life. This is to say that Chinese history started with divinatory records, or records of God's revealing, usually on the shoulder bones of bigger animals such as cows and sheep, and on the tortoise shell, as well as records on the bronze stencils, such as inscriptions on the bronze tripods. These records showed, first, the time and place of the divination and the name of the diviner(s); second, the intended question for the divination; third, the divinatory explanation concerning the revealing of the good fortune or misfortune of the act in question, based on the interpretation of the crackled signs on the bones or tortoise shell; and fourth, words of verification that recorded the facts that verified the revealed divine will.3 These indeed were the first historical records in China. When we come to the transition from late Shang to early Zhou in the twelfth century BCE, there the earliest part of the Yijing (the Classics of Changes), such as the guaci \u5366\u8fad (hexagram dictum), and yaoci \u723b\u8fad (stroke dictum), somehow still kept the record more or less this way. These texts in the Yijing could be seen as records of divinatory actions, though taken to be and interpreted as the exemplar texts by later generations because they were conducted by Sage-Kings.\n\nAs mentioned previously, ancient Chinese people had faith in a High God, the di \u5e1d or shangdi \u4e0a\u5e1d in the Shang Dynasty, or tian \u5929 (Heaven) in the Zhou Dynasty, and His revealing to human beings their fortune\/misfortune when taking a particular course of action. In Shang dynasty, the idea of Mandate from divinities justified the political leaders' power. However, during the time of transition, Zhou people, in order to justify its revolution against the tyranny of the King Zhou \u7d02 of Shang, though still keeping the idea of Mandate (of Heaven now for Zhou people), would believe that the Mandate was always assured by the kings' virtues. However, even if the Mandate of Heaven was primarily assured by political leaders' ethical virtues, there was still a strong feeling that it was hard to maintain the Mandate, and therefore the practice of asking the advice of Heaven's will via divination was always a part of state rituals. Many poems in the Shijing \u8a69\u7d93 (The Classics of Poetry) showed deep admiration of King Wen's virtue, though still with a sense of uncertainty because the Mandate was hard to maintain:\n\n> The Mandate of Heaven,\n> \n> How beautiful and unceasing!\n> \n> Oh, how glorious\n> \n> Was the purity of King Wen's virtue!\n> \n> With blessings he overwhelms us.\n> \n> We will receive the blessings.\n> \n> They are a great favor from our King Wen.\n> \n> May his descendants hold fast to them. (Chan 1963: 6)\n\nOr again,\n\n> Heaven's Mandate is not constant,\n> \n> The officers of Yin were fine and alert,\n> \n> They assist at the libation in our Capital,\n> \n>.......\n> \n> Cultivate your virtue,\n> \n> Always strive to be in harmony with Heaven's Mandate.\n> \n> Seek for yourself the many blessings.\n> \n> Before Yin lost its army,\n> \n> Its kings were able to be counterparts to the Lord on High.\n> \n> In Yin you should see as in a mirror\n> \n> That the Mandate is not easy to keep. (Chan 1963: 7)\n\nIn the first poem we read that the Mandate of Heaven was related to King Wen's virtue and there was an overwhelming admiration for him; however, in the second there was a warning of the difficulty in keeping Heaven's Mandate, which was seen as \"not constant.\" Since the Mandate of Heaven was hard to keep, even by means of one's virtue, there was always need of divine revelation to see God's will, for human virtue was not an absolute assurance of Heaven's Mandate and would never be able to replace God's revealing.\n\nIt was arguably certain, as evidenced by all historic records and archeological findings, that Shang people were very religious and always conducted divination to the di or shangdi. Their kings and princes always practiced divination before any major action was taken, such as an act of war, marriage, diplomacy, travelling, hunting, paying an important visit. Special officers were in charge of divination, named buren \u535c\u4ebaor zhenren \u8c9e\u4eba (diviners). The results of divination were seen as revealing the will of di or shangdi, as shown in the Fragments of Shang Divination. There we read such texts as: \"The King divined as such...With the approval of di (\u5e1d\u82e5)\"; \"di does not approve (\u5e1d\u4e0d\u82e5)\"; \"The King makes the divination, and says: the result is auspicious, with the approval of di\" (\u738b\u5360\u66f0:\u5409,\u5e1d\u82e5) (Guo 1978: 745, 1173).\n\nThis was also the legacy of Shang as perceived and understood by the Zhou people. Thus we read in the Chapter Hongfan \u6d2a\u7bc4 (Great Model) of the Shangshu (Book of Documents), supposedly exposing a legacy consisting of nine categories coming down from Shang Dynasty and told by Shang's Viscount of Ji \u7b95 to King Wu of Zhou. In the seventh Category we read,\n\n> The Seven Category is the Examination of doubts. Select and appoint officers for divination by tortoise shells and by stalks, and command them thus to divine.... The calculation of the passage of events is the function of experts whose duty is to perform the divination. If you have any doubt about important matters, consult with your own heart, with your ministers and officers, with the common people, and the tortoise shells and stalks. (Chan 1963: 10)\n\nIt is clear from this text that, according to Shang legacy, divination was used in the process of decision making for any important action to be taken. Divination (with tortoise shells and stalks) played a major role in achieving consensus, together with other components of decision making such as the political leader's judgment (consult with your own heart), consultation with experts (with your ministers and officers), and semi-democratic participation (with the common people). The function of divination in achieving consensus is supported by a later text, the Shenzi \u614e\u5b50, in which we read, \"Therefore the purpose of using divinatory stalks and tortoise shell is to establish consensus\" (Shen 1972: 2, my translation).\n\nAs to the procedure of divination, the king first had to make clear his intention or purpose about what was to be asked before the divination. Then he proceeded to the act of divination by burning a tortoise shell or a piece of the shoulder bone of a cow, and after it showed a pattern of crackling, he obtained the interpretation of it from the diviners. Usually the same divination was performed by three different persons, of which the agreed results (lucky or unlucky) of two were taken as revealing the will of High God or Heaven. The decision was therefore made on the rule of majority. This was also confirmed by the Great Appendix II of the Yijing where it was said, \"When three people perform together, their number decreases by one. When one person performs alone, he finds a companion. This is to say their words agree with each other's\" (Zhu 1999: 258).4 As shown in the Fragments of Shang Divination, as well as in the Book of Documents, there were cases in which divination was practiced by two persons, the so-called \"er ren gongzhen\" (\u4e8c\u4eba\u5171\u8c9e co-divination by two persons), in which the agreement of the two diviners was essential for making a decision. That is why in the Great Appendix of the Yijing, it was said, \"Two people with the same heart. This is in favor of achieving a decisive resolution like cutting a metal\" (Zhu 1999: 241, my translation).\n\nIn the early period of Zhou, the tortoise shell was still quite often used in the divination to make decisions, although the final decision regarding a major political act always had to be made by the king himself. For example, in his choice of Hao as Capital of Zhou, King Wu performed the divination by tortoise shell and made the decision, as the Shijing reads,\n\n> He examined and divined, did the King.\n> \n> About settling in the capital of Hao.\n> \n> The tortoise shell decided the site,\n> \n> And King Wu completed it.\n> \n> A sovereign true was King Woo! (Legge 1949a: 463)\n\nIt should be noted that there were always factors that rendered the result of divination uncertain. For example, sometimes the results were contradictory and therefore no consensus was obtained; or, sometimes a king, following his own desire, did not listen to the result of the divinatory, or he listened only to the result in favor of his own desire. We will come back to these issues a little later when we discuss the uncertainty of God's revealing via divination.\n\n## 2 Political Theology in the Revealed World Image\n\nIn fact, the legacy of Shang's divination was retold by the Zhou historian in the Hongfan \u6d2a\u7bc4 (Grand Model) chapter of the Book of Documents. In this document, we find a historical narrative representing a political theology. There was reported the Nine Categories constituting a worldview with an emphasis on the ideal of politics and human affairs as supported by the intelligible structure of the world. It was said there that King Wu of Zhou, in 1121BCE, the 13th year of his reign after having conquered Shang, went to ask Shang's Viscount of Ji about the principle of achieving good relations among people. Though the Viscount of Ji refused to serve Zhou by reason of his fidelity to Shang, nevertheless he told King Wu the wisdom of the Grand Model, as a legacy from the Emperor Yu of Xia dynasty. He said,\n\n> I have heard that of old Gun (Great Yu's father) dammed up the flood and thereby created a chaos among the Five Agents. The di was aroused to anger and did not give him the Great Nine Categories. The various virtues and their relations declined in due course, and Gun was executed. Yu thereupon rose to continue the heritage. Heaven gave him the Great Norm with its nine categories. And the various virtues and their relations were regulated. (Chan 1963: 9)\n\nThus, the Hongfan was seen, or at least thus interpreted in the text, as a revelation of the High God to Yu \u79b9, in giving him a somewhat structural vision of the world in nine categories constituting the earliest Chinese vision and concepts of Nature, human activities and their excellence, politics and good governance according to my classification:\n\n1.\n\nConcerning the vision of Nature, we find in the Hongfan several categories related to the elements and process of Nature. The first category concerned the five agents or five dynamic elements, namely Water, Fire, Wood, Metal, and Earth that constituted the basic elements of the natural world. They should not be seen as five functions of life as some would presume or as five phases of history as Dong Zhongshu \u8463\u4ef2\u8212 (179\u2013104BCE), the Confucian scholars of Western Han Dynasty, would interpret. Also, the fourth category concerned the five arrangements or divisions of time, namely, the year, the month, the day, the stars, and zodiacal signs, and the calendrical calculation. Also there was the eighth category of confirmation from the weather, namely, rain, sunshine, heat, cold, wind, and seasonableness.\n\n2.\n\nConcerning human activities and their excellence, there was the second category of five activities, which concerned moral and intellectual conduct and their virtues: \"The second category is the Five Activities, namely appearance, speech, seeing, hearing, and thinking. The virtue of appearance is respectfulness; that of speech is accord [with reason]. That of seeing is clarity; that of hearing is distinctness; and that of thinking is penetration and profundity\" (Chan 1963: 9). About the happiness and misfortune of human life, we see in the ninth category of five blessings of happiness (longevity, wealth, physical and mental health, cultivation of excellent virtues, and an end crowning a good life) and six misfortunes (premature death, sickness, sorrow, poverty, wickedness, and weakness).\n\n3.\n\nConcerning politics and governance, there we find the third category of eight governmental offices, which concerned branches of administration, such as \"food, commodities, sacrifices, public works, education, justice, the reception of guests, and the army.\" The fifth category of the Grand (Royal) Ultimate will be discussed below. The sixth category of three virtues governed in a way responding to different people and different times: \"correctness and uprightness, strong government and weak government. In times of peace and tranquility, apply correctness and uprightness; in times of violent disorder, apply strong government; in times of harmony and order, apply weak government. Apply strong government to the reserved and retiring, and apply weak government to the lofty and intelligent\" (Ibid.). Also, there is the seventh category of the examination of doubts, which we have already mentioned above.\n\nThe most important, central to all these nine categories, is the fifth, which concerned the category of the Royal (Grand) Ultimate. We read,\n\n> Fifth, of Royal Ultimate, the highest, having established his highest standard of excellence, accumulates the five happiness and diffuses them to bestow to the people. Then the people will keep with you the ultimate standard. Without deflection, without unevenness, pursue royal righteousness; without any selfish likings, pursue the royal way. Without any selfish likings, pursue the royal path.\n> \n> Without partiality, without deflection, the royal path is level and ease. Without perversity, without one-sidedness, the royal path is right and straight. Seeing this perfect excellence, turn to this perfect excellence. (Legge 1991: 331\u2013332)\n\nAs central to all nine categories, the Royal Ultimate was theological in the sense that it was bestowed and revealed by di \u5e1d, as was said, \"these words stated in the Royal Ultimate were instruction not from the kings but from the di\" to become the ultimate principle of the royal power, which was to become impartial and universalizable, without deflection, without selfishness. Told to the conqueror by a Viscount belonging to the conquered ethnic group, it might be a request of fairness and impartiality of the conqueror to the conquered. But, beyond that, the idea of centrality or middleness interpreted as impartiality or fairness had its universalizable meaning for all individuals and all social groups toward many others. With it, royal power or political leaders would be able to bring the five blessings, as indicated in the ninth category, to their people as mentioned previously, that is, longevity, wealth, physical and mental health, cultivation of excellent virtues, and a good end crowning a good life, which have long been the core values of Chinese people.\n\nBesides its social political meaning, the idea of centrality as fairness and impartiality expressed in the category of the Royal Ultimate had also its religious meaning. Similar to Mircea Eliade's claim that religious man experienced the world as having a sacred centre and sought to live there, the centrality as affirmed in the fifth category was to be seen as the axis mundi, the vertical centrality as the centre of the world and as linking together all three cosmic levels: Heaven, earth and the underworld. This justified their belief that their world was holy because it was closest to the center of the universe. Eliade noted that temples might be seen as equivalents of sacred mountains. Religious man might understand his world as being at the center of the world on three scales: country, city, and sanctuary. In this view, in Shang Dynasty, An Yang \u5b89\u967d was seen by the Yin people as the center of the world; however, for the Zhou Dynasty, Hao Jing \u93ac\u4eac was seen by the Zhou people as the center of the world. There might be other centers of the world according to different ethnic groups.\n\nThe words of Viscount Ji marked also the transition from Shang to Zhou. In the text, the term di \u5e1d (High God) was first used, but later changed to the term tian \u5929 (heaven). That is why we should see the Hongfan as already a perception of Shang legacy by the people of Zhou. In Zhou dynasty, the concept of di evolved into that of tian, a more universal divine power no longer limited to the ancestral divinity, but rather the supreme ruler of both human society and the whole universe. While in the period of transition these two concepts were sometimes used interchangeably, the basic direction was moving toward the more universalizable idea of tian.\n\n## 3 The Decline of Political Theology\n\nThe dependence on the revealing of God had declined as the concept of Ultimate Reality underwent a process of change, first from di or shandi to tian, and then the idea of tian itself also changed to a more humanistic interpretation. It was not only that institutionally, in the Zhou dynasty, the division of work made diviner and historian two different jobs, which were, again, differentiated into various functions. Also, the divination itself became more technical and was full of uncertainty of God's revealing. These factors explain the fading of political theology and the move toward more humanistic intellectual concerns.\n\nFirst, in the Zhou dynasty, the division of work became more differentiated and complicated. The Zhouli \u5468\u79ae, a book arguably produced in the Warring States, when discussing Zhou institutions, talked about the distinction between the diviner (bu\u535c), the priest (zhu \u795d), the shaman dancers (wu \u5deb, again divided into male wu and female wu), and the historian (shi \u53f2). The shi was again divided into great historian (dashi \u5927\u53f2) and small historian (xiaoshi \u5c0f\u53f2). It mentioned also the internal historians (neishi \u5167\u53f2), and external historians (waishi \u5916\u53f2), and royal historians (yushi \u5fa1\u53f2) (see Zhouli: 37\u201341). All these institutional distinctions and functions might be an idealistic plan-making rather than a factual description of the Zhou Institution. However, we can tell at least that from the Zhou dynasty onward, the historians were separated from the diviners. When divested of their religious function of divination, historians in the Zhou dynasty were keepers of royal books and records, and they gave advice to kings and political leaders, based on the experience of the past as shown in these textual records. This was the cradle of all intellectuals, thinkers, and therefore philosophers, before they could rise from among common people in later ages like those after the Spring and Autumn period. The revealing of God's will therefore changed to the revealing of meaning through the interpretation of events, plots and their textual records. The narrative itself revealed meaning by way of interpretation. Indeed, historians preceded the rise of philosophers, and some philosophers had once been historians, like Laozi, who was said to have served as a keeper of the Royal library in Zhou's court.\n\nSecond, the decline of political theology was also caused by the uncertainty of the results of divination as to God's revelation. Sometimes the results were contradictory among themselves, and sometimes they depended on the king's choice, as when a king, following his own desire, did not listen to the result of the divinatory, or listened only to the result in favor of his own desire, such as in the story narrated by the Zuo's Commentary to the Spring and Autumn Annals. In the 4th year of Duke Xi's \u50d6\u526c reign (655BCE), Duke Xian of Jin State \u6649\u737b\u526c desired to marry Liji \u5b4b\u59ec, a woman famous for her beauty. The tortoise shell predicted that this would be unlucky. However, the milfoil predicted it lucky. The duke said, \"I will follow the milfoil.\" The diviner of tortoise shell said, \"The milfoil is inferior to the tortoise shell. Better follow the latter.\" The diviner added that if the duke married Liji, there would be catastrophic consequences. However the duke did not listen to this advice, and married Liji (Legge 1949b: 141\u2013142, translation modified and pinyin used). This was a case of a king who listened only to the result in favor of his own desire, which meant, despite the necessity of practicing the ritual of divination, the king wanted to hold his fate in his own hands.\n\nIn other cases, the results of divination might be contradictory, which would make the revealing of the Divine will uncertain. For example, in the 7th month of the 6th year of Ai Duke's \u54c0\u526c reign (489BCE), the King Zhao of Chu \u695a\u662d\u738b, while settled in Chengfu \u57ce\u7236, intended to succor Cheng \u9673 State; therefore he consulted the tortoise shell about fighting, and got an unfavorable answer. Then he consulted it about retreating, and got another unfavorable answer. Facing these contradictory results, King Zhao said, \"If it's to die all the same, it's better to die rather than defeating the Chu army. It's better to die than to turn back to our ally and evade the enemy. If I have to die in both cases, I'll die at the hands of my enemy.\" Then he made a decision to attack (Legge 1949b: 810).\n\nThe contradiction of divinatory results showed itself the uncertainty of God's revealing, and pushed political leaders, as holders of the collective destiny, to appeal to either more humane values, as in the aforementioned case, or more rational explanation. Here is an example of the rational explanation: on the 5th month of the 24th year of Duke Zhao's \u662d\u526creign (518BCE), there was an eclipse of the sun, regarding which Zisheng \u6893\u614e said, \"There will be floods.\" However, Zhaozi \u662d\u5b50said, \"There will be drought.\" The reason given by Zhaozi was that \"The sun has passed the equinox, and the yang influence has not predominated. When it does so, it will be in a very great degree, and we must have drought. The yang influence, not getting vent, will be accumulated\" (Legge 1949b: 701). This is a much more rational, meteorological and astronomical explanation, based on the movement of stars, such as that of the sun over the equinox, and the interchange of the forces of yin and yang, against the divinatory prediction.\n\nSometimes the reaction was more humanistic and against any blind belief in God's intervention. Here is a case of Zichan's \u5b50\u7522 humanistic response to the divination: According to the Zuo's commentary on Spring and Autumn Annals, in the month of May of the18th year of Duke Zhao's reign (524BCE), it was narrated that,\n\n> The Star Huo made its first appearance at dusk, On Binzi there was wind, and Zisheng predicted fire would break out there in seven days.... In a few days, messengers from Song state, Wei state, Chen state and Zheng State all reported cases of fire. Bei Zhao said, \"If you don't do as I said, Zheng will suffer from fire again.\" The people begged that his advice be taken.... Zichan replied, \"The Way of heaven is distant, while the Way of Man near. We cannot reach to the former, what means have we of knowing it? How should Zhao know the Way of Heaven? He is a great talker, and we need not wonder if his words sometime come true. (Legge 1949b: 671)\n\nZichan's comment that the diviner was a great talker and thereby his words sometimes came true showed a certain probabilistic view on the fulfillment of divinatory prediction. This was also related to the feeling of the uncertainty of divine revelation and the contingency by which a diviner's prediction might just happen to come true. Also, Zichan's thought that the Way of Heaven was far and the Way of Man near, emphasizing a humanistic concern with the Way of man, would lead also to the reasonableness of human words and deeds rather than God's will. It was in this spirit that Zhao Wenzi \u8d99\u6587\u5b50, after listening to one of Zichan's discourses, said, \"His speeches are reasonable. To go against reasonable speeches is inauspicious\" (Legge 1949b: 516). Here the good or misfortune seemed to depend on human reasonableness rather than divine will.\n\nNote that all these recorded events happened during Confucius' life time. Confucius (551\u2013479BCE), who in his late 50s was troubled by the difficulties of his exile and therefore focused on the study of the Yijing, giving philosophical comments on it and practicing divination using milfoil rather than tortoise shell, knew all these that evoked a more humanistic attitude towards divination.\n\nThird, the successive changes in the concept of Ultimate Reality also laid a metaphysical\/religious foundation that did not require reference to divine revelation and led to a stronger sense of its uncertainty. In Chinese religious and philosophical history, not only had the Shang people's concept of di or shangdi changed to the Zhou people's concept of tian, the idea of tian itself had also undergone changes after the rise of Confucianism and Daoism. It had changed from its religious transcendental meaning to more human-centered meaning. As said previously, the earlier concept of tian, in the Classics of Poetry and the Book of Documents, as a personal God capable of revealing Himself had changed at the time of Confucius (551\u2013479BCE), who, whilst keeping its religious meaning, focused more on a humanistic concern. Then, through the mediation of Zisi \u5b50\u601d (493\u2013406BCE) to Mencius (371\u2013289BCE), tian was seen more like the highest principle of morality immanent in and therefore accessible to human nature. In the Zhongyong (Doctrine of the Mean), usually attributed to Zisi, the concept of cheng \u8aa0, which meant sincerity on the psychological and ethical level, meant also True Reality on the metaphysical level. For Mencius, if one could unfold fully one's heart\/mind, one should be able to understand one's own nature, and when one understood one's own nature, one understood tian. This means there was a humanistic tendency in classical Confucianism that turned the transcendent tian into an immanent principle accessible to human subjectivity, in the process of which political theology would fade away.\n\nAll these reasons explain why political theology was replaced by humanism, though still open to divine revelation and the cosmic dynamism. The focus now was on human beings as agents, and on events and stories as revealing their destiny. Certainly something true and meaningful must be revealed in the existential time as constituted of events and human actions, not in the abstract time as form of succession and continuity. The meaning of human life consisted not in revealing a substantial spiritual Being imposing His will on human beings, but rather in human creativity in accord with Dao manifesting itself in the process of the universe.\n\n## 4 The Rise of the Classics of Changes\n\nThe Yijing \u6613\u7d93 (Classics of Changes) is one of the oldest classics of Chinese philosophy. In fact, it was originally a book of divination of the Zhou people. The act of divination concerned the consultation of the oracles of good or bad omen in order to know the good fortune or misfortune of the action to be taken or in people's future destiny. However, even in this act of asking, somehow with a sense of passive waiting for the divine response in terms of revelation, we find already in the Yijing the emergence of active participation of human agents, which led eventually to the philosophical construction of a meaningful existence. In the act of divination of the Yijing, there was a search for the ethical meaning of the divine revelation and then a deeper concern with the manifestation of the direction of changes. From this concern with the vector of becoming in the universe, there emerged a philosophical interpretation and conceptual construction of creative humanism.\n\nIn the Shang dynasty, mostly the tortoise shell or the shoulder bones of cows were used for divination, because they were used in the religious ceremonies and therefore considered to be imbued with mystic powers. Divination was a way of deciphering what came out naturally as signs resulting from the burning and crackling of the tortoise shell or bones, and the results were seen as representing the will of di or shangdi. When we come to the Zhou Dynasty, there was a change from the use of tortoise shell to that of the milfoil, although in its early period the tortoise shell was still quite often used to make decisions. The divinatory method of Zhouyi, when created by King Wen, founder of the Zhou dynasty, still used tortoise shells, as indicated by some of the guaci \u5366\u8fad (hexagram dictums) and yaoci \u723b\u8fad (stroke dictums). For example, the guaci of Hexagram 27 Yi \u9824 said, \"Second Sixth. Someone gives you a precious tortoise, costing about 100 shells, don't refuse the gift.\" Or, the guaci of the Hexagram Yi said, \"First Ninth. Give up your own spirit tortoise, and observe my mouth eating. Bad omen.\"5\n\nThus the change might have been caused by the fact that tortoise shell was precious and not commonly available. Milfoil or yellow stalks were, on the other hand, more easily accessible. Therefore, at the times of Spring and Autumn (722\u2013481BCE) and Warring States (403\u2013222BCE), divination in consultation with the Zhouyi changed to the use of milfoil or yellow stalks. The first historical record of the use of this method is found in the Zuozhuan \u5de6\u50b3 (Zuo's Commentary of the Spring and Autumn Annals). In the 22nd year of Duke Zhuang's \u838a\u526c reign (672BCE), it was recorded that, \"In the younger days of Jingzhong \u656c\u4ef2, the Marquis of Chen had met a Zhou historian who showed him the Zhouyi. The Marquis of Chen asked him to perform the divination by stalks [on the future of the boy]. When he found the hexagram guan \u89c0 going toward pi \u5426 hexagram, he said, \"here is the deliverance: we behold the light of the State. This is auspicious for one to be the King's guest'''' (Legge 1949b: 102\u2013103; translation modified).\n\nThis historical record showed for the first time that the divination according to the Zhouyi was practiced in Chen State, in particular in performing \"the divination by stalks.\" It is reasonable to presume that, after this method was invented by King Wen, its use was limited only to the Zhou court before it spread into other states. It was around the early years of the Spring and Autumn that other states, such as here the State of Chen, began to practice the Zhouyi divination by stalks and took its texts such as guaci and yaoci as objects of interpretation in order to reveal the meaning and future development of an event, a person or an issue at stake in the divination. Also, it was first recorded here that, each time the diviners got a hexagram in divination, they used the method of biangua \u8b8a\u5366 (in the previous quotation, \"the hexagram guan going toward pi hexagram\") to see how things were going to evolve. They then consulted the gua dictum and the yao dictums in order to know the manifestation of the divine will and its evolution for the decision of the good or bad omen of things and persons in question.\n\nIn comparison with the use of tortoise shell, the use of milfoil\/yellow stalks was technically more manageable and thereby gave a sense of human participation in knowing the revealing of God's will and in controlling one's own destiny.6 Since the time of late Spring and Autumn and the Warring States, to consult the Yijing, people used milfoil, a divining plant, to obtain a hexagram and its biangua, and to consult their guaci and yaoci and interpret their meaning by him\/herself or with the diviner. This depended much on the interpretative function of human reason and the choice made, according to the rules of divination, by human beings in referring also to their reasoning and judgment. In the divination by tortoise shell there was less space for the intervention of human subjectivity, whereas in the divination by yarrow stalks there was more possibility for such an intervention, thus leading to a more humanist construction of a meaningful world. Divination, even though still in use, became more a technique for making decisions and attaining consensus, rather than for revealing God's will as such. Confucius, who in his later years practiced the divinatory method using milfoil rather than tortoise shell, took more a humanistic and philosophical attitude towards divination, as he said, \"I look into the Yijing only for its ethical and philosophical meaning\" (in Zhao: 269).\n\n## 5 Divination, Ethical Interpretation, and Philosophical Construction\n\nWe have to put the revelation of divine will in the Yijing in the context of ancient Chinese people's effort to construct a meaningful world on both an individual and collective level. I consider the world of meaningfulness in the Yijing as moving from divination to ethical interpretation, and then from ethical interpretation to a philosophical, in particular cosmological, construction. In this process, the uncertainty of God's revealing and the inclination to rely on human factors played a great role in pushing the development of human thought towards rational and philosophical considerations of people's destiny.\n\nThis can be seen first from the textual composition of the Yijing, which is constituted of two parts: the older part is called the Zhouyi \u5468\u6613 (Zhou's Book of Changes), and the newer part is called the Yizhuan \u6613\u50b3 (Interpretations of the Zhouyi). The earliest version of the Zhouyi was merely constituted of 64 hexagrams with gua (hexagram) dictums and yao (lines) dictums. Historically these were the record of divinations in the late Shang and early Zhou periods. The results of these divinations were usually obtained by burning the tortoise shell or ox shoulder bone. However, the textual record of divination done in the past with regard to historical events became the sample texts to be consulted by later diviners. These, like the Shang oracles, could be seen as historical records of early Zhou people's divination, and since these divinations were related to major actions taken by their founding political leaders, they were taken by later diviners as exemplar texts. Therefore, as historical texts, they could be read together with other texts such as Classics of Odes and Book of Documents to get a more complete picture of China's ancient history. As divinatory texts, these recorded the divinations of Zhou Dynasty's founders, while in later days they began to serve as exemplary divinatory texts susceptible of various interpretations by subsequent generations.\n\nThis is to say that, since the early Spring and Autumn period, the Zhouyi served as exemplar divinatory texts, seemingly because of the fact that they were done by King Wen, King Wu, and the Duke of Zhou, honored as Sage Kings or Sages by later generations. Thus their status changed from being the textual records of the original manifestation of divine will to that of model texts susceptible to various interpretations, sometimes even conflicting interpretations, by many diviners on different occasions in later times. This was a change from manifestation-revealing to hermeneutic-revealing, though always targeting the will of the divine. In the hermeneutic-revealing, a diviner, with a due process of using divinatory stalks, got one hexagram, which, in the case of biangua, changed to another hexagram, and then he consulted the guaci (hexagram dictum) to interpret it properly in order to answer the inquirer's question by message of the revealed divine will. Then, he consulted the yaoci, i.e. the stroke dictums, and through his interpretation, sought to figure the unfolding of the event by interpreting them one after another.\n\nOn the other hand, the Yizhuan (Interpretations of the Zhouyi) appeared mostly in the late Spring and Autumn and Warring States. Historically they were attributed to Confucius; however, there were some texts produced by later hands, even as late as the time of the Han dynasty, which sought to give a systematic interpretation to the Zhouyi. Among these interpretations, the Xiangzhuan (\u8c61\u50b3 Symbolism Interpretations) almost always gave ethical interpretations of the guaci and yaoci, while the Tuanzhuan (\u5f56\u50b3 Judgment Interpretations), though quite often delivering ethical interpretation, referred from time to time to the cosmological background of ethics. For example, in the Judgment Interpretation of Hexagram 1 Qian \u4e7e, it was said,\n\n> Great indeed is Qian the Original, by which myriad things start to exist. It dominates over the process of the whole universe. It moves the cloud and gives the rain, and all kinds and categories of things form themselves and change with it. From beginning to end, the sun drives six dragons timely to run over the sky. With the Way Qian changes and transforms, each and everything fulfill their genuine nature and destiny, while altogether they achieve an optimal harmony. Qian is that which gives birth to myriad things, and that which renders myriad countries peaceful. (Zhu 1999: 30)\n\nWe should say that the texts in the First and Second Xici \u7e6b\u8a5e (Great Appendixes), together with the Xugua \u5e8f\u5366 (Sequence of the Hexagrams) and the beginning chapters of the Shuogua \u8aaa\u5366 (Remarks on the Trigrams) were the most philosophical texts in the Yijing. They established a systematic interpretation of the dao of all things and the principles of human affairs contained implicitly in the Zhouyi. It is mostly in these texts that the Yijing became a book of philosophy, because here it extended to all realms of existence, not limiting itself to the function of divination and telling the good\/bad fortune of human affairs. As to its comprehensive functions, the Great Appendix says,\n\n> The Yijing contains a fourfold dao of sages. As to speech, one should be guided by its words; as to action, one should be guided by its changes; as to making utensil, one should be guided by its images; as to divination, one should be guided by its oracle. Therefore the superior man, whenever he has to take a certain action, or to depart for somewhere, consults the Yijing, and he does so in articulating his intent in words. The Yi responds to his query like an echo; no matter it is far or near, dark or deep, he learns of the things of the future. (Zhu 1999: 246)\n\nAs we can see, here divination is only one of the four functions of the Yijing. Besides divination, it has also the functions of guiding discourse, taking action, and technological invention, therefore touching upon various aspects of human existence and diverse things in the universe, to which the principles elaborated by the Yijing all apply. Thus, the Xici \u7e6b\u8fad says, \"The Yi \u6613 is that which has enabled the sages to reach all depths and to grasp the initial moment of all things. Only through knowing its depth could one penetrate all intents of people under Heaven. Only through knowing the initial moment can one complete all affairs under Heaven. Since it is so spiritual, one can achieve all rapidly without being in haste and reach the goal without further ado\" (ibid).\n\nIn short, the development from the 64 hexagrams, the gua dictums, and the yao dictums, which constituted the Zhouyi, to the Xiangzhuan (\u8c61\u50b3 Symbolism Interpretations), which were attached to these original texts, was a development from divination to ethical interpretation; then, through the mediation of the Tuanzhuan (\u5f56\u50b3 Judgment Interpretations), the Yijing turned to the cosmological and comprehensive visions developed in the Xici, Xuguazhuan, and Shuoguazhuan. This was a development from ethical interpretation to philosophical construction.\n\n## 6 Natural Regularity and Logical Structure\n\nDivination was an act of asking for the manifestation of God's will with regard to a particular course of action. Unlike God in the Bible, the shangdi or tian never showed Himself, not even through the mouths of the prophets, but only as interpreted by the diviners over the signs on bones\/tortoise shell, dream contents, natural phenomena, or the hexagrams and their attached texts of explanation, which were always susceptible of human interpretation. In the system of Yijing, unlike Shang's di or shangdi who was said to manifest His will through the crackling of shoulder bones and tortoise shell, the divine will was manifested through hexagrams, their strokes, and texts attached to them in terms of metaphors related to the nature and regularity of things. Therefore, there was an implicit move from the direct manifestation of divine will to the manifestation of the regularity of things and the logic of reasoning with suggestive ethical implications.\n\nWithout explicit reference to divine will, the manifestation of the good fortune or misfortune of a certain action when one consulted the gua dictums and yao dictums was expressed noticeably through two interesting kinds of language. The first is the revelation of change of human affairs through the change of natural phenomena; the second is the reasoning of good fortune or misfortune of human affairs based on the logical structure of the hexagram in question. The first is an analogical understanding of human affairs in comparison to natural phenomena. The second concerns the logical construction of 64 hexagrams through the combination of logical possibilities of undivided stroke and divided stroke, or yin and yang.\n\nFirst, let us take the self-understanding of human affairs through an analogical understanding to the becoming of natural phenomena: For example, in the yao dictum of the second stroke, undivided, of the Daguo \u5927\u904e Hexagram, it says, \"Second Ninth. Dry poplar sprouts new buds. Old man marries with a young wife. There is nothing disadvantageous\" (Zhu 1999: 122, without specific mentioning, the following translations are all mine). And the yao diction of the fifth stroke, undivided, of the same hexagram says, \"Fifth Ninth. Dry poplar gives birth to new flowers. Old lady marries with a strong man. No blame no praise\" (Zhu 1999: 123). The production of shoots or flowers on an old decayed willow tree means the regeneration of life in nature; when this is shown in answering the question of an old bachelor or an old widow who consulted the Yijing by way of divination, it means a favorable time for him or her to marry again.\n\nSecond, the constitution of hexagrams, which serves as the logical foundation of manifestation, implies a logic and mathematic of two values, exemplified by an unbroken stroke, \u2500, and a broken stroke, \u2013. It is well known that Leibniz in his article Explication de l'arithm\u00e9tique binaire (Leibniz 1703) claimed that in the hexagrams of the Yijing he had found the universality of the binary system based on 0 and 1.\n\nAlthough the record of a hexagram and its texts was generated historically by the act of divination on a particular occasion, it is amazing that the totality of 64 hexagrams shows a rigorous logical internal structure. This fact has led to many theoretical speculations by scholars. For example, Thom\u00e9 Fang in his Logical Problems of the Yijing, shows that there is a process of logical derivation of the 64 hexagrams (Fang 1987: 1\u201329). The two constituent strokes, \u2500 and \u2013, taken alternatively, generate the two cardinal trigrams, qian \u4e7e and kun \u5764, through trivergence. In turn, these two congruent cardinal trigrams give rise to their six descendants through selective cross-linkage. On the one hand, the two cardinal trigrams, qian and kun, continue to generate hexagrams by alternative superposition. On the other, the other six rudimentary trigrams, by way of super-adding, generate another group of hexagrams. In this way, after 18 steps of logical derivation, we have a system of 64 hexagrams. Fang's explanation, though but one among many tentative theories to show the logic of the Yijing, goes well with what is explained in the Xuogua \u8aaa\u5366 (Remarks on the Trigrams),\n\n> Each trigram embraced those three categories, and, being repeated, its full form consists of six lines. A distinction was made of the positions assigned to the yin and yang lines, which were variously occupied, now by the strong, now by the soft forms, and thus the figure of each hexagram was completed. (Zhu 1999: 268; my corrected translation based on that of Legge 1963: 424)\n\nIt suffices to say now that there is a certain logical structure in the Yijing, and, by way of logical derivation, we have an open system of 64 hexagrams, in which any two co-ordinate hexagrams are put into a state of perfect congruence explicable in terms of logical correspondence. No matter how scholars may interpret the nature and structure of the structural intelligibility implied in the logic of the Book of Changes, there is undeniably a certain kind of logical structure linking the 64 hexagrams.\n\nThus, in interpreting the results of divination, either the manifestations of divine will or the dao of becoming, the language is expressed, first, in terms of metaphors coming from natural phenomena and their regularities, and second, in a systematic logical-mathematical structuration. Thus, the manifestation is constituted of a cosmological meaning and a formal meaning. In both meanings, the major aim of divination is to follow the dao of becoming in taking a particular course of action. It is true that the divination targets only the action to be taken and its good or bad fortune. However, the gua dictum and the yao dictum add also some lessons to human action concerning the cultivation of virtue and the conduct for a meaningful life.\n\n## 7 Making Explicit the Ethical Interpretation: Human Intervention into Structure\n\nThe structural aspect of the Yijing is constructed by the logical-mathematical system of hexagrams. Nevertheless, human subjectivity and its inner energy toward a meaningful life could always intervene into the structure, even to the point of reorganizing it. This means the human agent and its search for meaningful existence could give interpretation to the structure, in the sense not only of identifying specific cases that fit the structure, but also serving as an organizing-principle of the structure, or better, structuration. This is shown in the Xiangzhuan (\u8c61\u50b3 Symbolism Interpretations) and Tuanzhuan (\u5f56\u50b3 Judgment Interpretations). Xiangzhuan gives almost completely ethical interpretations of the guaci and yaoci, whereas the Tuanzhuan (\u5f56\u50b3 Judgment Interpretations), though quite often delivering ethical interpretation, refers from time to time to the cosmological background of ethics. In the Xiangzhuan and Tuanzhuan, we find several basic concepts, such as dang \u7576 (properness), ying \u61c9 (responding), zhong\u4e2d (centrality), and shi \u6642 (timing). Based on these concepts, several theories were developed for deciding what is good fortune or misfortune, as shown in the interpretation of Xiangzhuan and Tuanzhuan.\n\nThe first is the dangwei shuo \u7576\u4f4d\u8aaa (Theory of Proper Position), as proposed in the Xiangzhuan and the Tuanzhuan: An action is of good fortune when it happens in a proper position, of misfortune when the position is improper. Although in the beginning, this interpretation was more concerned with the proper position in the structural hierarchy of a hexagram, later it introduced also the Confucian ethical concept and Daoist cosmic concept of yin and yang. The main idea of this theory is that the yang stroke should be in the yang position, that is, on the odd lines; and the yin stroke should be in the yin position, that is, on the even lines. A hexagram is constituted of six strokes (lines), in which the first, the third, and the fifth lines, counting up from the bottom of each hexagram, are the yang position; whereas the second, the fourth, and the sixth lines, counting also from the bottom of each hexagram, are the yin positions. The unbroken lines, which are thus called yang yao, should take yang position as its proper position; otherwise it will be improper. The broken lines, which are thus called yin yao, should take yin position as their proper position; otherwise it will be improper. To be in a proper position is to have good fortune, whereas to be in an improper position is to have misfortune.\n\nFor example, in the 63rd hexagram, the Jiji \u65e2\u6fdf Hexagram, all yang and yin strokes are in their proper positions. That is why the Tuanzhuan says, \"Advantage for the divination. The strong and soft lines are rightly arranged, each in its appropriate position\" (Ibid: 226). On the other hand, in the 54th hexagram, the Guimei \u6b78\u59b9, where all other lines except the first and the sixth are not in their proper positions, the gua dictum says that, \"It is dangerous to advance in taking action. Not leading to any advantage\" (Ibid: 200). And its Tuanzhuan says, \"It's dangerous to advance in taking action, because the positions of the lines are not appropriate to them. Not leading to any advantage, because the soft rides upon the strong\" (Ibid.).\n\nThe second is the yingwei shuo \u61c9\u4f4d\u8aaa (Theory of Respondent Position). The theory of proper position does not suffice to explain all fortunate and unfortunate cases. Thus the Tuanzhuan introduces the Theory of Respondent Position. This theory says that, when in the groups of the first and the fourth lines, the second and the fifth lines, and the third and the sixth lines, there is a yin line responding to a yang line, or a yang line responding to a yin line, then that line with respondent will be a case of good fortune. When, in case of improper position, there is no such a respondent, it will be a case of misfortune.\n\nFor example, in the dayou \u5927\u6709 Hexagram, the fifth line is not in its proper position. Nevertheless, the yao dictum of its fifth line says it is of good fortune: \"Fifth Sixth. The sign is friendly good, honorable, and is of good fortune\" (Ibid: 83). The justification is offered by the Theory of Respondent Position in the Tuanzhuan that reads, \"In dayou the soft (yin) line has the honorable position of grand centrality, and is responded to by the strong lines above and below\" (Ibid: 82). So, the fifth line, a yin stroke, becomes the sign of good fortune because of its being in central position and is responded to by yang lines. This leads to the following considerations.\n\nThe third is the zhongwei shuo \u4e2d\u4f4d\u8aaa (Theory of Central Position). In the case that there is neither proper position nor respondent position, it would not necessarily go to the misfortunate side, because it could still be remedied by the fact that a stroke occupies the central place in the upper or lower trigram. The Theory of Central Position says that the stroke that appears in the divination in the second line, which is central to the lower trigram, or in the fifth line, which is central to the upper trigram, will be a sign of good fortune. The previously discussed yao dictum of the fifth line of the dayu \u5927\u6709 Hexagram is an example. Take another example, in the weiji \u672a\u6fdf Hexagram, the fifth stroke, a yin stroke, is not in its proper position, but its yao dictum tells of good fortune. To explain this, the Tuanzhuan says, \"Weiji is a successful divination because the soft (yin) line is in a central position\" (Ibid: 229). Hence, the Central Position can remedy the case of improper position, while in the case of proper position, it can offer positive reinforcement.\n\nFinally, there is qushi shuo \u8da3\u6642\u8aaa (Theory of Acting in Proper Time), which says that the good fortune or misfortune of a hexagram depends on the proper (right) or improper character of the time in which it appears. If it appears at a proper time, it is good fortune; otherwise, it is misfortune. The fact that a stroke is in the central position does not necessarily make it good fortune. It is good fortune when it is at a proper time, and misfortune when at an improper time. For example, in the Jie \u7bc0 Hexagram, the yao dictum of the second line says, \"If you are not going out of your house door and courtyard, it will be bad fortune\" (Ibid: 218). However, both the second and the fifth lines are in central position, where the Tuanzhuan says, \"Jie, successful, because the strong (yang) and the soft (yin) lines are well distributed and the strong line occupies the central position\" (Ibid: 217). Nevertheless, the xiangzhuan says, \"If you are not going out of your house door and courtyard, it will be bad fortune, because he loses extremely his proper time\" (Ibid.). Time is therefore the ultimate criterion for judging good or bad fortune. This goes well with what the Xici II (The Great Appendix II) says, \"The strong and soft lines are the fundamental principle according to which the Changes were founded, while their change and success depend on the properness of time\" (Ibid: 252).\n\nIt becomes clear now that the Yijing, even when it contains an essential structural aspect, will never neglect the role of human agent and human historicity. When human beings attempt to know the good fortune or misfortune of their action, they must pay attention to the logical, numeric, and orderly structures, to the point of even implying something like Leibniz's Mathesis Universalis or Universal Grammar. However, these structures must submit themselves to the interpretation of human beings and their historicity in order to render themselves meaningful. It is based upon this vision that, later, the Xici I (Great Appendix I) says about the structural factors,\n\n> The Yi changes through the cross-linkage of lines, and unfold its numeric structure by the reversal and alternative superposition of trigrams. When one could penetrate all cases of change, one may obtain the logical structure of the universe. When one can exhaust the numeric structure, one may determine the meaning of all images under Heaven. If not with this supreme change of all under Heaven, how could it achieve this? (Ibid: 246)\n\nThis important text shows the marvelous effect of the combination of structural factors. On the other hand, the Shuogua \u8aaa\u5366 (Remarks on the Trigrams) also says,\n\n> In ancient time, when the sages composed the Yi, in order to give assistance to the Spiritual Intelligence, they created the rule for the use of the divining plant. The number three was assigned to heaven, number two to earth, and from these came the other numbers. They contemplate the changes through the yin (broken) and yang (unbroken) lines and formed the trigrams. From the movements taking place in the strong (yang) and soft (yin) lines, they created the separate lines or yao. There ensued a harmonious conformity to the Way of Dao and virtue to the discernment of what is just and right. They made an exhaustive investigation into the principle of all things to understand the mandate of Heaven. (Ibid: 267; Legge 1963: 423 with my corrections)\n\nThis equally important text shows us that there is a dynamic interconnection between the formal and numeric structures and the human agent's self-realization. In following the numeric and formal structures and in giving an interpretation to it, there is a way of discerning what is just and right, to the extent of following the Way and realizing one's own mandate of Heaven.\n\n## 8 From Ethical Interpretation to Philosophical Construction\n\nThe Zhouyi represents the process from divinatory manifestation to ethical interpretation, while the Yizhuan represents the process from ethical interpretation to philosophical and conceptual construction. It is in the Yizhuan that the Yijing becomes a book of philosophy, because here it is extended to all realms of existence, not limiting itself to the function of divination and that of telling the good or bad fortune of human affairs. The Xici I says,\n\n> The Yi is that which has enabled the sages to reach all depths and to grasp the initial moment of all things. Only through knowing its depth could one penetrate all intents of people under Heaven. Only through knowing the initial moment can one complete all affairs under Heaven. Since it's so spiritual, one can achieve all in a fast way without being haste and reach the goal without further ado. (Zhu 1999: 246)\n\nHere, we may reconstruct the steps by which the meaningfulness of existence was constructed in the Yizhuan. Following the Shuogua and the Xici, I will analyze them into the following constructive and progressive stages.\n\n1.\n\nConstruction of elementary representations: According to the Xici I, \"The sages were able to observe all the traces on phenomena under heaven, and therefore were able to grasp their forms and contents, and represent things properly. These were then called xiang \u8c61 (manifesting representations)\" (Ibid: 241). What were to be represented were the greatest natural phenomena in our environmental world: Heaven and earth, mountain and lake, thunder and wind, water and fire etc. In addition, they represent also various things in the environment, such as plants and animals. For example, qian \u4e7e represents heaven, jade, metal, ice, horse, etc; li \u96e2 represents fire, sun, lightning, turtle, crab, tortoise, etc.\n\n2.\n\nConstruction of directions of action: Actions are taken in the nexus of space and time. Since all actions are undertaken in time, therefore the vector of time is the most important direction. In the Yijing, the direction of time is conceived in two ways: Toward the past, it is a natural process; toward the future, it is an anticipatory process. The Shuogua \u8aaa\u5366 says, \"The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have both anticipation and the natural process\" (Zhu 1999: 268; Legge 1963: 424) As to spatial directions of action, which is always taken in time, eight principal spatial directions are possible for any action, as indicated in the Shuogua \u8aaa\u5366: East, South East, South, South West, West, North West, North, North East (Zhu 1999: 269, Legge 1963: 425\u2013426). More detailed spatial directions are elaborated with the complex interaction of hexagrams. In the Yijing, spatial direction is crucial for the good or bad fortune of an action, and that is why it is often indicated in the gua dictums. For example, it is said in the gua dictum of the kun\u5764 hexagram, \"Kun. Great success. In favor of the divination regarding the mare (female horse). If you take the long trip, you will get lost first before you find a host. You will gain some friends in the south west, you will lose friends in the north east. It's good for the diviner to stay\" (Zhu 1999: 39).\n\n3.\n\nRepresentations of the human body: It is the human body that takes action and moves toward different directions. Therefore the human body is represented and situated in the realm of reality. It is said in the Shuogua that, \"Qian suggests the idea of a head; kun, that of the belly; zheng, that of the feet; shun, that of the thighs; kan, that of the ears; li, that of the eyes; gen, that of the hands; and dui, that of the mouth\" (Zhu 1999: 271, Legge 1963: 429).\n\n4.\n\nConstruction of human relationships, especially ethical relationships: The Shuogua says, \"Qian is the symbol of heaven, and hence has the appellation of father. Kun is the symbol of earth, and hence has the appellation of mother. Zheng shows the first application of qian to kun, resulting in the first of its male, and hence is called its eldest son. Shun shows a first application of qian to kun, resulting in the first of its female, and hence is called its eldest daughter. Kan shows a second application of kun to qian, resulting in the second of its male, and hence is called its second son. Li shows a second application of qian to kun, resulting in the second of its female, thus is called its second daughter. Gen shows a third application of kun to qian, resulting in the third of its male, and hence is called the youngest son. Dui shows a third application of qian to kun, resulting in the third of its female, and hence is called its youngest daughter\" (Zhu 1999: 271; Legge 1963: 429\u2013430). Thus there is an ethical network with cosmo-ontological implications. Human beings always act and live in the ethical relationship, they never act and live as isolated individuals, because they exist in the ontology of dynamic relation, in which ethical relations could combine with other dimensions of construction, such as the spatial-temporal. This is illustrated by the fact that, in a traditional Chinese house, the father lives in the room of the North-West corner, the mother that of the South-East, the eldest son that of the East, the eldest daughter that of the South-East, the second son that of the North, etc.\n\n5.\n\nConstruction of the system of hexagrams: In order that the emblematic representations could cover the whole universe and human existence, there should be an original creativity giving birth to myriad things, as well as the logical derivation of all hexagrams. On the ontological level, Taiji \u592a\u6975 (the Great Ultimate) represents the Original Creative Power that gives birth incessantly to all beings. This is an ontology of creativity in which \"To be is to be creative.\" On the logical level, this is also the order by which all hexagrams are produced by a process of logical derivation. According to the Xici, \"Therefore in Yi there is the Taiji that generates the two primary models. The two primary models generate the four xiang \u8c61 (manifesting representations). The four xiang generate the eight trigrams. The eight trigrams determine good fortune and bad fortune. Good fortune and bad fortune create the great field of action\" (Zhu 1999: 48). Or, again, \"The eight trigrams are arranged in order, and they contain images in them. Thereupon they are doubled, thus to contain each the [six] lines. The strong and the soft exchange and extend mutually, and there the change is contained\" (Zhu 1999: 252). \"The Yi changes through the cross-linkage of lines, and unfold its numeric structure by the reversal and alternative superposition of trigrams. When one could penetrate all cases of change, one may obtain the logical structure of the universe. When one can exhaust the numeric structure, one may determine the meaning of all images under Heaven\" (Zhu 1999: 246). Although the system of hexagrams was elaborated in the Yijing only to the 64th hexagram, it is possible to continue further; thus it is an open system.\n\n6.\n\nThe Construction of universalizable norms of action: Universalizable standard of action must be established to guide human actions and life praxis. As the Xici says, \"The Dao of this book is great, and none of the hundred things is omitted. Keeping oneself always vigilant from the start to the end, then in principle there will be nothing to blame. This is the Dao of the Changes\" (Zhu 1999: 264). Here, the terms \"great\" and \"none of the hundred things is omitted\" mean the universalizability on the pragmatic level. The wisdom in the Yijing therefore results from a deep concern with individual and collective destiny based on practical universalizability, somewhat different from the search for theoretical universalizability in Western philosophy. Both are interested in universalizability, but while the Chinese one is practical, the Western one is theoretical.\n\nThus the Yijing embraces a pragmatism that concerns itself with human action and its good or bad fortune. Since the going-to-the-better or going-to-the-worse is most crucial in human affairs, the Yijing's concern with the fortune or misfortune of human action touches the heart of human destiny. However, even in this humanistic concern, the Yijing still remains open to a sense of religiosity in its faith in the Great Ultimate, the Origin of all things, despite the uncertainty of God's revealing. Yijing's philosophy is a philosophy of action, and a philosophy that brings action to the betterment of human beings in the process of history. According to Yijing's philosophy, with its faith in the Great Ultimate and its optimistic trust in cosmic creativity, human beings are invited to participate in the process of cosmic advancement and to lead a meaningful life in their history, all in emphasizing human responsibility, in the sense of the ability to respond, and their creative interpretation of laws and structures in nature and history.\n\n## 9 Philosophical Breakthrough: Confucius\n\nSince the ethical interpretation and philosophical meaning in Yijing's later development were somehow related to Confucius, we have to say something about the emergence of classical Confucianism at the time of Confucius, its founder. The time in which Confucius appeared could be properly characterized, in Karl Japers' term, as the first \"Axial Age,\" or in Talcott Parsons' term, as an epoch of \"philosophical breakthrough.\" In the late Spring and Autumn period, Confucius' philosophical thought evolved from a philosophy of li (rituals) to the philosophy of ren (humaneness), then from the philosophy of ren to the philosophy of yi (Changes). This reading of Confucius' life is confirmed by his own words that indicate the evolution of his thought:\n\n> The Master said, \"At fifteen, my heart and mind was set upon learning; at thirty I established myself; at forty I had no more perplexities; at fifty I knew my Mandate of Heaven. At sixty I was at ease with whatever I heard. At seventy I could follow my heart's desire without transgressing moral principles.\" (Analects 2.4. Chan 1963: 22; with my corrections)\n\nAccording to my understanding, what Confucius learnt at 15 was li (ritual). Since he said, \"one should establish himself on li\" (Analects 8:8), he should have established himself at 30 by becoming a ru \u5112 teaching li and serving on the occasions of public and private li to earn his living. At 40, he had laid the philosophical foundation of li on ren\u4ec1, and therefore had no more perplexity. In his 50s, that is, between 50 and 60, in particular after he left Lu state when he was 54 years old, there was a period of time in which he and his disciples endured unstable, troublesome, and even dangerous years of exile, when Confucius studied the Yijing closely and consulted it regularly.7 This understanding of the self and the nature of things led him to a deeper understanding of his own destiny (Mandate of Heaven), and what other people were saying and feeling while he was in his 60s, and his spiritual freedom in the last few years of his life. From this interpretation of Confucius' short bio-data, the evolution of his thought could be divided into three stages:\n\n * First, from age 15 to his 30s, Confucius' main concern was first learning li, and, at the age of 30, earning his living in developing a career of a ru by teaching and practicing li.\n\n * Second, from his 30s to his 40s, his major concern was ren, taking this as the transcendental foundation of li so as to revitalize Zhouli. At this stage, his intellectual development focused on the philosophy of ren and how it gave foundation to li.\n\n * Third, from his mid-50s onward, Confucius focused on the Yijing and History. He ordered, prefaced and gave commentaries to the Yijing. Arguably most of the Yizhuan could be from the hand of Confucius, either in his writing, or in his teaching as recorded and developed by his disciples. Sima Qian (c.145\u201390BCE) in his Shiji \u53f2\u8a18 (Record of the Grand Historian) said, \"Confucius in the later years of his life was fond of the Yijing. He had ordered and prefaced the Xianzhuan, the Xicis, the Tuanzhuan, the Shuogua, and the Wenyan\"(Sima 1976: 609). Here Sima Qian confirmed Confucius' contributions to the Yizhuan. Not to indulge in the debates over the question of authenticity, we may say that most of the texts in the First and Second Xici \u7e6b\u8a5e (Great Appendixes), the Xugua \u5e8f\u5366 (Sequence of the Hexagrams), the beginning chapters of the Shuogua \u8aaa\u5366 (Remarks on the Trigrams) and the qian and kun hexagrams' Wenyan \u6587\u8a00, were by Confucius.\n\nAs to Confucius' study of history, Sima Qian also told in his Shiji that Confucius in the later years of his life said of himself, \"A junzi would not pass away without a dignified name to remain in the world. Since my Way could not spread in the world, how could I show myself to the future generations?\" (Sima 1976: 609, my translation). Upon that, he proceeded to compose the Spring and Autumn Annals, in which he put down chronologically and gave his judgment on historical events.\n\nWe can say that Confucius, in the Yizhuan, focused more on the relation between ethics, cosmic creativity and the Ultimate Reality; his ideas of human affairs, ethics and his laying the foundation of li on ren, were to be found in the Analects; his vision of history was developed in the Spring and Autumn Annals, which provides us with his practical and axiological judgment on human actions and historical events. However, these refer always to his basic ideas of li \u79ae, yi \u7fa9, and ren \u4ec1, and that is why a philosophical understanding of these concepts is necessary here.\n\nEtymologically, the Chinese character li \u79ae is composed of both \u793a and \u8c4a, in which the sign \u793a signifies the enlightening or a signal coming from shangdi or tian (Heaven) to reveal a good or bad omen of individual and collective destiny, while the sign \u8c4a represented two wine cups used in the ceremony of libation, mostly religious. Religious rituals were rife in Shang Dynasty. Notice that, from Shang to Zhou, different people in the social hierarchy performed different religious ceremonies: for example, the King or Son of Heaven performed sacrifice to Heaven, princes and marquises to mountains and rivers, and common people only to their ancestry, each having their codes of behavior in their daily life.\n\nThus, in its actual meaning, li has three essential aspects: first, as the sacrificial ceremonies; second, as the social and political institutions; and third, as codes of daily behavior. Sacrificial ceremonies were ways to communicate with the divinities or deities; social and political institutions were organizational structures to set up a social order out of human beings' tendency to chaos and conflict, and codes of behavior regulated human action and attributed value to a specific action in question. All together, we can say that the functions of li were to communicate, to establish order and to render values. In these senses we can relate these three meanings to the ideal dimension of li. In its ideal meaning, li in Zhou Dynasty, the so-called Zhouli \u5468\u79ae, represented an ideal of Zhou civilization established by the Duke of Zhou, in the process of communication with the divine and many other human beings, according to which a civilized society should develop in an order imbued with a sense of beauty or harmony.\n\nIt is obvious that li was not created by Confucius and it never came to his mind to create a new system of li. He himself admired the rich meaning and content of Zhouli, saying that \"The Zhou dynasty looked back to the precedent two [Xia and Shang] dynasties. Such a wealth of culture! I follow the Zhou\" (Analects 3.14, Ames and Rosemont 1998: 85). What Confucius endeavored to do was to revitalize Zhouli by making it meaningful again in basing it on the self-awareness of each and every person's inherent and transcendental ability. Here the term \"transcendental\" means that which was within human ability prior to experience and that rendered experience possible.\n\nConfucius tried to revitalize Zhouli by tracing back to its transcendental origin and basing it on ren, which signified the sensitive interconnectedness between a human being and other human beings, nature, and Heaven. Ren manifested human beings' inner self and responsibility, in the original sense of the ability to respond in and through his\/her sincere moral awareness. Also, it meant the intersubjectivity giving support to all social and ethical life. Thus, we may understand that, with ren, human being has an inner dynamism of generously going outside of one's self to many others, in the meanwhile he will not lose his\/her own self. That is why Confucius said that ren is not remote from or difficult for any human being; as soon as an individual willed for it, ren was already there within him\/herself (Analects: 7.30). By this, Confucius laid a transcendental foundation to human beings' interaction with nature, with society, and with Heaven.\n\nAnd then, from ren, Confucius derived yi, righteousness or dutifulness, which represented for him respect for many others and the proper actions toward each of them. Not much was said by Confucius about yi, though what was said was very essential to Confucianism: \"A superior man makes righteousness (yi) the substance of everything; he practices it according to ritual order (li). He brings it forth in modesty. And he carries it to its conclusion with faithfulness. He is indeed a superior man!\" (Analects 15.18; Chan 1963: 43 with my corrections). Notice here that li was that which a wise and good man used to carry out or practice yi, which was seen by him as the substance of everything. For Confucius, yi was also the criterion by which good men and base guys were discerned (Analects 4.16). Upon rightness was based all moral norms, moral obligations, our consciousness of them, and even the virtue of always acting according to them.\n\nNow, from yi, Confucius derived li, the ritual order or proprieties, which represented the ideal meaning of harmony with a sense of beauty, and the actual meaning of codes of behavior, social institutions, and religious ceremonies. Youzi \u6709\u5b50, a disciple of Confucius, once said, \"Among the functions of propriety (li) the most valuable is that it establishes harmony. The beauty of the way of ancient kings consists of this. It is the guiding principle of all things great and small\" (Analects 1.12, Chan 1963: 21). We could presume therefore that Confucius understood li as an overall concept of a cultural ideal, as harmony with a sense of beauty, or a graceful order leading to beauty and harmony. With it, human life in the past is worthy of keeping in memory; in the future, worthy of expectation; and in the present, full of meaningfulness.\n\n## 10 Meaningfulness of Historical Events: The Spring and Autumn Annals\n\nThe Spring and Autumn Annals, authored by Confucius in the last years of his life, shows us the meaningfulness in human actions, events, and stories and the role human agent plays in the historical events. There the dao is to manifest through human actions that take place as events, and the emplotment that combines different actions and events into a story as an understandable narrative unity. Implicitly, there is a historical ontology that shows the dao in history, already made explicit in the Yijing.\n\nIn Confucius' time, historians of each state recorded their own historical events and established their own Annals. Confucius seemed to have consulted all the records of the past, especially those of Lu \u9b6fState. He said of himself, \"To transmit but do not create. I am trustful and devoted to antiquity\" (Analects 7.1). In his Annals, Confucius not only recorded historical facts, but more importantly he gave his judgments from his moral standards based on ren, yi, and li. That is why it was said that the rebellious ministers and stealers of power all dreaded his Annals. Therefore, by \"transmit\" he meant not only to organize historical materials to transmit factual accounts, but also to transmit them with value judgment. This seemed very laborious work, and he put a lot of energy into the composition of the Annals. That's why he said that \"in the future generations, it is by the Annals that people know my merit; it is also by the Annals that people would blame me\" (Sima 1976: 609).\n\nSince the wording of Confucius' Annals was very compact, there were three interpretations of Confucius' Annals: The Zuo's Commentary, the Gongyang's Commentary, and the Guliang's Commentary, all done in the Warring States period, most probably by developing the teaching of Confucius in the Annals transmitted by Zixia, one of Confucius' disciples. These three commentaries were so classical that they became themselves part of the Confucian Thirteen Classics. In giving commentaries on Confucius' Annals they made clear a reading of history with moral judgment. For example, in November of the 22nd year of Duke Xi's reign (637BCE), Confucius wrote,\n\n\"In winter, in the 11th month, on the jishi \u5df1\u5df3 day, the first day of the moon, the Duke Xiang of Song fought with an army of Chu near the Hong River, when the army of Song was disgracefully defeated.\"\n\n> To this record, Zuo's Commentary reads as follows:\n> \n> An army of Chu invaded Song in order to relieve Zheng. The Duke of Song being minded to fight, his Minister of War remonstrated strongly with him, saying, \"Heaven has long abandoned the House of Shang. Your Grace may wish to raise it again, but such opposition to Heaven will be unpardonnable.\" The Duke, however, would not listen to advice, and in winter, in the 11th month, on the jishi day, the first day of the month, he fought with the army of Chu near the Hong River.\n> \n> The men of Song were all drawn up for battle, before those of Chu had all crossed the river, and the Minister of War said to the Duke, \"They are many, and we are few. Pray let us attack them, before they have all crossed over.\" The duke refused; and again, when the minister asked leave to attack them after they had crossed, but when they were not yet drawn up, he refused, waiting they were properly marshalled before he commanded the attack.\n> \n> The army of Song was shamefully defeated; one of the duke's thighs was hurt and the warders of the gates were all slain. The people of the State all blamed the duke, but he said, \"The superior man does not inflict a second wound, and does not take prisoner of any of the gray hairs. When the ancient had their army in the field, they would not attack an enemy when he was in a defile. And though I am but a poor representative of a fallen dynasty, I would not sound my drums to attack an unformed host.\"(Legge 1949b: 183)\n\nNote that Zuo's commentary had the special hermeneutic method that by narrating the story without giving any explicit argument using abstract terms, it gave its interpretation of the meaning of Confucius' succinct text in the Annals. This means that in Zuo's commentary, telling a story itself is already doing a hermeneutic work, that is, giving interpretation or rendering meaning to a text difficult to understand. However, the reader, through reading the events put together in a plot narrating a story, such as this one of the Duke of Song's war against Chu army, could feel strongly his moral standard out of his humanness and rightness as expressed in emphasizing the ritual of doing war.\n\nNow, we can compare this with the Gongyang's Commentary, which says about the same text of Confucius:\n\n> It sufficed to date an appointed war. Why does it here mention the first day of the moon? When the Spring and Autumn Annals used more words generously not to save words, it means the action itself is upright. In what sense is it upright? The Duke of Song had an appointment of war with the Chu army to fight at Hong River. When the Chu men were crossing the river to come to him, his officer of war reported to him, \"Pray to attack them before they all cross the river.\" The duke of Song said, \"No. I heard that a superior man does not put others in danger. Even if I am only a representative of a fallen dynasty, I cannot bear to do it.\" When the Chu men all crossed the river but not yet drew themselves up, the officer of war again said, \"Pray to attack them while they are not drawn up well.\" The Duke of Song says, \"No. I heard it, the superior man does not attack a not well drawn up army.\" Then the Chu army was well drawn up, and the duke of Song called the drum for attack, thereupon the Song army was disgracefully defeated. Therefore, a superior man puts the emphasis on not attacking the unlined-up. He will not forget the li in facing a crucial event. He has the attire of a king but without good ministers and subjects under him. We can say that even a war done by King Wen is not more moral than this one. (Gongyangzhuan 1965: 28)\n\nThis commentary of the Gongyang was composed of two parts, though well mixed into one story: a narrative part and a moralizing part in the form of textual explanation. The story telling part was similar to the Zuo's commentary; however, the explanatory part rendered explicit the moral meaning of it, as to Confucius' admiration of the uprightness of the Duke of Song by allowing more words making precise the time in which the event happened, and by comparing Duke Xiang of Song to King Wen of Zhou.\n\nIt is a general style of the Gongyang to mix up moralizing discourse with the story-telling of historical discourse. A sensitive reader, in reading the story told by the Zuo's commentary, could already understand or make explicit the moral implication of it. In comparison, the Gonyang would be more helpful for those who are not sensitive enough to read out the moral in the story. Also, it puts down a clearer and stronger Confucian moral philosophy of history. The text of the Gongyang's Commentary started with the idea of Dayitong \u5927\u4e00\u7d71 (Great Unification) under the leadership of King Wen. That's why in the above text the same idea was repeated by saying that \"even a war done by the King Wen is not more moral than this one.\"\n\nShort of space, I shall not delve into the depth of Guliang's Commentary, which is constituted also of a narrative part and a moralizing or explanatory part. Just let me take the same story as an example, the Guliang in its moralizing part gave the comment that, \"Human beings as humans depend on his language.... Language as language depends on its trustfulness.... Trustfulness as trustfulness depends on the dao. The most precious in dao is its timeliness, and its implementation depends on the situational power\" (Guliangzhuan 1965: 24). This comment seemed to praise Duke Xiang of Song as trustworthy in his words for the appointment of war. Nevertheless, it also blamed him for not knowing the situational power for implementing the dao.\n\nLater, from Gongyang's Commentary was developed a kind of reformative ideology. In particular, Gongyang's idea of dayitong \u5927\u4e00\u7d71 (Great Unification) was developed in Han Dynasty, during the time when Dong Zhongshu \u8463\u4ef2\u8212 (179\u2013104BCE) was making Confucianism the state ideology of Han, excluding all other schools of thought, under the reign of Emperor Wu \u6b66 (158\u201387BCE), to become a progressivist vision of history developing to a \"Great Unification.\" Dong Zhongshu interpreted Confucius' Spring and Autumn Annals as divided into three Ages, the transmitted-heard age (of the past), the heard-about age (of the present), and the envisioned age (in the future), thus a progressively evolutional vision of history. Also, he saw Confucius' Annals as promulgating some historical laws for future dynasties as well as embodying the natural laws. This interpretation of history as evolving through Three Ages was developed in the later Han Dynasty by He Xiu \u4f55\u4f11 (129\u2013182AD) in his Chunqiu Gongyang Zhuan Jiegu \u6625\u79cb\u526c\u7f8a\u50b3\u89e3\u8a41 (Notes and Explanations of Gongyang Commentary). According to He, Confucius, in the Spring and Autumn Annals, proposed three stages of historical development. First, the Age of Disorder (juluan shi \u64da\u4e82\u4e16), in which one was familiar only with one's own country, and taking other Chinese states as foreign. Second, the Age of Rising Peace (shengping shi \u5347\u5e73\u4e16), in which all highly civilized Chinese states become one, taking the uncivilized countries as foreign. Finally, the Age of Great Peace (taiping shi \u592a\u5e73\u4e16), in which all Under Heaven, including the close and the far away, the small and the great, are as if forming one country.\n\nThis vision of the Great Unification was very inspiring both philosophically and politically for the Chinese people. This ideology based on its philosophy of history was revitalized in the late Qing period by Kang Yuwei \u5eb7\u6709\u70ba (1858\u20131927), and keeps on inspiring Confucian political movement even till very recently in China.\n\n## 11 Conclusion\n\nIn ancient Chinese intellectual history, the revelation of meaningfulness of human existence moved from political theology to creative humanism. The ultimate reality in the form of political theology was di or shangdi (High God), which moved, when the creative humanism emerged, to Taiji (Great Ultimate), the Original source of creativity to be realized in human actions, events, and stories in the cosmic process. In other words, it moved from the Book of Documents to the Yijing, which played a crucial role in Chinese religious and philosophical history. Turning itself away from the passive awaiting of and dependence on the High God's revealing, always uncertain and sometimes contradictory, the Yijing, evolving from divination to ethical interpretation, then from ethical interpretation to philosophical construction, had directed its thoughts to a meaningful world constructed by human creativity, even if still referring to the Great Ultimate. The Yijing appealed to cosmic laws and intelligible structures to understand human destiny, always with the possibility of human interpretation and intervention. In the philosophy of Yijing, there was an optimistic trust in the Great Ultimate and its creativity in the natural and human world. Human beings were invited to participate in the process of cosmic creativity and lead a meaningful life, emphasizing human responsibility and creative interpretation in the unfolding of human historicity.\n\nWith this emphasis on human moral effort, decision, and responsibility, there was always an ethical core in classical Confucianism, so well exposed in the ethical insights of the Analects and the ethical historicism of the Spring and Autumn Annals. Thus, for the Analects, the fundamental ethical values such as ren, yi, li and other virtues constituted an onto-ethical meaningfulness of existence, to be realized in human self-cultivation, society and governance. For the Spring and Autumn Annals, the meaning of existence was to be manifested through major human decisions, actions, historical events and stories, and judged in reference to some basic Confucian moral values. The fading of political theology and the rise of creative humanism led to the founding of classical Confucianism by Confucius and its further development through Confucius' disciples, Zisi-Mencius School and Xunzi, to be discussed in the following chapters.\n\nReferences\n\nAmes, R., and Henry Rosement. 1998. The analects of confucius, a philosophical translation. New York: Ballantine Books (English translation of the Analects with philosophical sensitivity to Western philosophical assumptions).\n\nChan, Wing-tsit. 1963. A source book in Chinese philosophy. Princeton: Princeton University Press (A comprehensive selection of Chinese philosophical works covering its entire historical development with helpful introductions and explanations).\n\nde Bary, Wm Theodore, and Irene Bloom, eds. 1999. Source of Chinese traditions. 2nd ed., Vol. I. From earliest times to 1600. New York: Columbia University Press (A comprehensive selection of Chinese works most significant in the intellectual history of China with good introductions).\n\nFang, Thom\u00e9 H. 1981. Chinese philosophy: Its spirit and development. Taipei: Linking Publishing. (A comprehensive history of Chinese philosophy written in English by one of the most important contemporary Chinese philosophers).\n\nFang, Thom\u00e9 H. 1987. Logical problem of the book of changes. In Creative creativity. Taipei: Liming Press (an insightful study of the logical system of the Yijing by a famous contemporary Chinese philosopher).\n\nGongyangzhuan (Gongyang's Commentary on the Spring and Autumn Annals). 1965. In Duanju Shisanjing Jingwen (Punctuated texts of thirteen scriptures). Taipei: Kaiming Bookstore (punctuated original texts in a convenient portable Confucian thirteen classics).\n\nGraham, Angus C. 1989. The disputers of the dao: Philosophical argument in ancient China. La Salle: Open Court.\n\nGuliangzhuan (Guliang's Commentary on the Annals of Spring and Autumn). 1965. In Duanju Shisanjing Jingwen (Punctuated texts of thirteen classics), Taipei: Kaiming Bookstore (punctuated original texts in a conveniently portable Confucian thirteen classics).\n\nGuo, Moruo, ed. 1978\u20131983. Jiaguwen heji \u7532\u9aa8\u6587\u5408\u96c6 (Complete collection of oral bone scripts). Beijing: Zhonghua Shuju.\n\nGuodian Chu Mu Zhujian \u90ed\u5e97\u695a\u5893\u7af9\u7c21 (Guodian Chu Tomb Bamboo Slips). 1998. ed. Jingmen Shi Museum. Beijing: Wenwu Chubanshe (containing pre-Qin Daoist and Confucian texts unearthed at Guodian Chu Tomb in 1993).\n\nLaozi, Laozi Sizhong \u8001\u5b50\u56db\u7a2e (Four versions of the Laozi). 1999. Taipei: Da'an Press (most convenient collection of the four essential versions of Laozi).\n\nLegge, James. 1991. The shoo king, or the book of historical documents. Reprint, Taipei: SMC Publishing.\n\nLegge, James. trans. 1949a. The She King. Reprint, SMC Publishing.\n\nLegge, James. trans. 1949b. The Ch'un Tsew, with the Tso Chuen. Reprint, SMC Publishing Inc.\n\nLegge, James. trans. 1963. The I Ching, 2nd ed. New York: Dover.\n\nLeibniz, Gottfried. 1703. Explication de l'arithm\u00e9tique binaire. Memoires de l'Acad\u00e9mie Royale des Sciences. 3(1703): 85\u201393.\n\nLi, Ling. 2002. Shangbo Chujian Sanpian Jiaodu Ji (Records of Proofreading on Three Pieces of Chu Bamboo Slips Published by Shanghai Museum). Taipei: Wanjuanlou Chubanche.\n\nLiao, Mingchun. \u5ed6\u540d\u6625 1999. Jing Men Guodian Chu Tomb Bamboo Slips and Pre-Qin Confucianism. In Guodian Chu jian yanjiu. Shenyang: Liaoning Jiaoyu Chubanshe.\n\nSchwartz, Benjamin. 1985. The world of thought in ancient China. Cambridge: Belknap Press (A recommendable intellectual history of ancient China with insightful comparisons to Western philosophy).\n\nShen, Dao \u614e\u5230. 1972. The Shenzi \u614e\u5b50. Reprint, Taipei: World Books.\n\nShima, Qian. 1976. Shiji \u53f2\u8a18. Reprint, Taipei: Donghua Publishing House.\n\nWilhelm, Richard, and Carr F. Baynes, trans. 1977. The I Ching: book of changes. Princeton: Princeton University Press.\n\nWilhelm, Hellmut, Richard, and Carr F. Baynes, trans. 1979. Understanding the I Ching: The Wilhelm lectures on the book of changes. Princeton: Princeton University Press.\n\nWu, Haoshen \u5433\u6d69\u5764, and Pan Yu \u6f58\u60a0. 1985. Zhongguo Giaguxue Shi \u4e2d\u570b\u7532\u9aa8\u5b78\u53f2 (A history of Chinese studies on turtle shells and bones). Shanghai: Shanghai Renmin Press.\n\nZhao, Jianwei \u8d99\u5efa\u5049. 2000. Chutu Jianbo Zhouyi Shuzheng \u51fa\u571f\u7c21\u5e1b\u300a\u5468\u6613\u300b\u758f\u8b49 (Exegesis of the unearthed silk text Zhouyi). Taipei: Wanjuanlou Publishing House.\n\nZhouli \u5468\u79ae. 1965. Duanju Shisanjing Jingwen \u65b7\u53e5\u5341\u4e09\u7d93\u7d93\u6587 (Punctuated texts of thirteen scriptures). Taipei: Kaiming Bookstore.\n\nZhu, Xi. 1999. Zhouyi Benyi \u5468\u6613\u672c\u7fa9 (The original meaning of Zhou Yi). Reprint, Taipei: Da'an Press (A convenient reprint of the philosophical and religious study of the Book of Changes by Zhu Xi with original texts).\n\nFootnotes\n\n1\n\nThe Chapter Hong Fan \u6d2a\u7bc4 (Grand Model) in the Shangshu \u5c1a\u66f8 (Book of Documents), and the Yijing \u6613\u7d93 (Classics of Changes) were seen by Thom\u00e9 H. Fang as the two major sources of Classical Confucianism, or Primordial Confucianism as he calls it, at its origin (Fang 1981: 2, 38, 539). The Yijing, though usually translated by scholars as Book of Changes in the past, is translated here as Classics of Changes, to transmit the meaning of the term jing as \"Classics.\"\n\n2\n\nAs evidenced by Wan-shun Jia's conversation with Confucius: \"It is better to pay homage to the spirit of the stove than to the spirits of the household shrine. What does this mean?\" The Master replied: \"It is not so. A person who offends against tian has no where to pray\" (Analects 3.13; Ames and Rosemont 1998: 85).\n\n3\n\nThese records can be seen in the early divinatory texts written on turtle shells and bones, see for example, Wu Haoshen and Pan Yu 1985: 86\u201387.\n\n4\n\nThere are many available Chinese editions of the Yijing. However, for the convenience of reference, I will use Zhu 1999.\n\n5\n\nFor the Chinese text of the Yijing, I use the convenient version of Zhu 1999. However, this version, like many other traditional versions, has the fault of anachronism or at least historical confusion by inserting the tuanci \u5f56\u8fad (Judgment Text) under the guaci \u5366\u8fad (hexagram dictum), and xiangci \u8c61\u8fad ( Symbolism Text) under yaoci \u723b\u8fad (line dictum). Now we know there must be at least more than seven hundred years' difference between them. In the following, all the English translations are of mine. I will not specify their pages.\n\n6\n\nThus, this method was used first only in the court of Zhou, before it became more popular in other states, and was last used by Qin state in the West and Chu State in the south.\n\n7\n\nThe silk text manuscript Yao \u8981 discovered at Mawangdui, Hunan Province, China in 1973 said, \"Kongzi is fond of Yijing when getting old. When he stays at home, the book Yijing is always on his mat; when he travels, it is in his hand bag. Zigong the disciple says to him, 'In the past you taught us that \"if one loses virtue whereupon ghost and spirit grow, or if one is far from wisdom and deep considerations, he practice divination more often.\" I thought this was correct, and made effort to live up to it. Why are you getting old to love it?'......\"Do you believe in its divination?\" Confucius says, \"Out of my hundred divinations seventy were fulfilled.... As to Yijing, I look behind the divination and regard more to its virtue and meaning\" (Zhao 2000: 276).\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_3\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 3. The Philosophy of Confucius\n\nPeimin Ni1\n\n(1)\n\nGrand Valley State University, Michigan, USA\n\nPeimin Ni\n\nEmail: nip@gvsu.edu\n\nAbstract\n\nIf any single person has exerted more influence on the entire Chinese philosophical tradition than anyone else, it must be Kong Fuzi, better known in the West by the Latinized term, Confucius (551\u2013479 B.C.E.). While \"Kong\" is his family name, \"Fuzi,\" close in meaning to \"master,\" is a respectful way of addressing the man. His given name, Qiu, is rarely applied in references to him.\n\n## 1 Introduction\n\nIf any single person has exerted more influence on the entire Chinese philosophical tradition than anyone else, it must be Kong Fuzi, better known in the West by the Latinized term, Confucius (551\u2013479 B.C.E.). While \"Kong\" is his family name, \"Fuzi,\" close in meaning to \"master,\" is a respectful way of addressing the man. His given name, Qiu, is rarely applied in references to him.\n\nThough the time in which Confucius was born was a chaotic period, it was the golden age of the Chinese philosophical tradition. The glory of the early Zhou \u5468 Dynasty was declining, but still fresh in the minds of the people. The founders of the Zhou, King Wen and his son Duke Zhou, laid the foundation for a humanitarian government in emulation of the ancient sage-kings and refined the feudal ritual system. By the Spring and Autumn period (770\u2013476 B.C.E.), however, the social order of the Zhou was crumbling. It was against such a historical background that China had its most glorious period in philosophy. Not only were the founders of the two most influential philosophies in Chinese history, Confucianism and Daoism, born during the period, many other brilliant minds brought about the so-called \"hundred schools of thought,\" making the time comparable to ancient Greece in terms of the importance to their respective civilizations.\n\nConfucius was born near Qufu \u66f2\u961c, a town in the state of Lu \u9b6f in China known for its preservation of the early Zhou rituals and music. Little about his parents is known for certain. It is commonly believed that his father was a low ranking military officer, who died when Confucius was only 3 years old. His mother, from whom he received his primary education, raised him in a relatively humble situation. Confucius set his heart upon learning at the age of 15, and since that time he was a determined learner. He is believed to be the first person in the history of China to set up a school that offered, in today's term, \"liberal education\" in an institutional way. According to a likely exaggerated account, he had over 3,000 students during his life time, and 72 of them became conversant with the \"six Arts\" that he taught \u2013 ritual, music, archery, charioteering, writing, and arithmetic.\n\nConfucius considered himself a \"transmitter\" rather than a creator. According to him, the wisdom that he taught was already entailed in the ancient traditional rituals, the history, music, poetry, and the limited written works, which were, though corrupted over the ages, still largely available. He is believed to have edited some of the most basic Chinese classic books, including the Book of Rites, the Book of History, the Classics of Odes, the Classics of Music, and the Classics of Changes. Though his teachings are inseparable from these traditional works, Confucius is actually an innovative and even revolutionary thinker of the time. With deep understanding and insights about what was most valuable in the tradition, he creatively reconstructed the tradition and through him, the works became a set of canons that the later ages would abide by. But above all these other works, his own major teachings, recorded and collected by his students and their students into the book known as Lunyu \u8ad6\u8a9e (the Analects), later became the most sacred canon of all in traditional China.\n\nWith a strong sense of mission and ambition to bring the world into a harmonious order, Confucius spent a considerable amount of his life traveling around, often with his close disciples, trying to implement his humanistic ideas in political affairs. However, he was deeply disappointed with the rulers. Having survived some life-threatening situations, he finally returned to his home state Lu at the age of 68, and died 5 years later with no anticipation of his subsequent fame as China's first and foremost teacher, a supreme sage, and a \"king without a crown.\"\n\nHis teachings were carried on and developed by the persistent effort of his followers, especially Meng Zi \u5b5f\u5b50 (Latinized as \"Mencius,\" 390\u2013305 B.C.E.) and Xun Zi \u8340\u5b50 (325\u2013238 B.C.E.). Tested against the rival schools of thought and having endured sweeping attacks from the First Emperor of Qin Dynasty (reigned from 221\u2013209 B.C.E.), Confucianism was finally recognized as the official state ideology during the Han Dynasty around 100 B.C.E. Since then, though with ups and downs, Confucianism enjoyed the status of being China's principles of morality, of law, of government, of education, and of life in general, which everyone was supposed to follow, from the emperor down to the ordinary people. During the Song and Ming Dynasties (roughly from the tenth \u2013 thirteenth century and the fourteenth \u2013 seventeenth century respectively), Confucian scholars brought another upsurge of Confucianism by their creative interpretations of it in response to the challenges from its strong rivals, Daoism and Buddhism, and further consolidated its dominant position in China. The status of being an official state ideology, however, was not simply a blessing to Confucianism, for once endorsed as an official doctrine it could hardly avoid being dogmatized and became alienated as a means for political advantages. Most of the repressive practices of the feudalistic China were conducted under the name of Confucianism, though in most cases they were contrary to the real spirit of the Master's own teachings.\n\nAt the beginning of the twentieth century, with the arrival of Western material powers and ideas in China, Confucianism was criticized and considered to be responsible for all that was backward and benighted in China. In the recent decades, however, a rival voice has been growing stronger in scholarly circles and public media. Accompanied by the success of the four \"small dragons\" in Asia \u2013 Hong Kong, Singapore, South Korea, and Taiwan, where Confucianism retained its strong hold, the interest in Confucianism revived. It is characterized by Mou Zongshan and other Confucian scholars such as Tu Weiming as the \"Third Epoch of Confucianism,\" succeeding the first one, represented by Confucius himself and his immediate followers such as Meng Zi and Xun Zi, and the second, represented by the Song and Ming Confucians. With a critical re-appropriation and transformation, many contemporary Confucian scholars believe that Confucianism can provide valuable philosophical resources for addressing disturbing situations in the post-modern world.\n\nSince the philosophical ideas in the Analects, the \"Bible\" of Confucianism, are contained in excerpts put together with no apparent logical order and with little articulation, they need to be unpacked and re-organized so that contemporary readers who are accustomed to the discourse style of writing in philosophy have less difficulty in assessing and appreciating them. Doing this, however, involves the risk of cannibalizing the dynamic system, in which the passages are related like different sides of a crystal that reflect the lights of each other. Readers of this article are therefore cautioned to pay special attention to the mutual entailment of the ideas, and not to treat them simply as distinct parts of a system.1\n\n## 2 Tian \u5929\u2013 Heaven\n\nThe word \"Confucianism\" is unknown to most Chinese, because in China the school is referred to as \"ru jia \u5112\u5bb6\" \u2013 the school of ru, where \"ru\" refers not to Confucius, but to the practices and the way of life most distinctively represented by him. There is neither dependency on deity worship nor priesthood in Confucianism, and Confucius himself is deemed as a model human being rather than a god. There are indeed Confucian temples all over China, but they are more like memorials than monasteries. This significant fact shows that Confucianism is different from most religions and is less likely to develop into fundamentalism.\n\nConfucius' own attitude toward issues regarding deities and life after death is partly skeptical and partly pragmatic. He says, \"To say you know when you know, and to say you do not when you do not. That is knowledge\/wisdom\" (2\/17). It was said of him, \"The Master did not talk about strange phenomena... or supernatural beings\" (7\/21). His advice is to \"Keep a distance from supernatural beings while showing them due reverence\" (6\/22). \"If you are not yet able to serve other people, how can you serve supernatural beings?\" \"If you do not yet understand life, how can you understand death?\" (11\/12) It is evident that the Master did not conceal his lack of knowledge about matters related to supernatural beings or to life after death. He refrained from speculating or conjecturing about things that he had no knowledge about. At the same time, he remained open to the possibility that there might be deities. When Confucius offered sacrifice to his ancestors or to other spirits, he did it as if the spirits were actually present. He said, \"If I am not fully present in the sacrifice, it is no different from not having done the sacrifice\" (3\/12).\n\nConfucius' focus is always on this life and this world. When his disciple Zigong asked whether those who were dead had consciousness, the Master is reported to have responded with these remarks:\n\n> If I were to say that they do have awareness, I am afraid that those who are filial to their parents and grandparents would send off the dead ones as if they were alive [and hence have lavish burials]. If I were to say that they don't have awareness, I am afraid that those who are not filial would discard the dead ones unburied. Ci [Zigong], do you want to know whether people have awareness after they die? When you die, you will eventually know. It will not be too late to know by then. (Sun and Guo 1998: 21)\n\nThe response interestingly contains no direct answer to Zigong's question about the afterlife. All that concerns him is how those who are alive would behave. It seems that for the Master, as long as one lives a decent human life in this world, one will have nothing to regret, whether there is an afterlife or not. This attitude is also reflected in another passage in the Analects. When his disciple Zai Wo inquired, \"The 3 year mourning period on the death of one's parents is already too long,... surely a year is enough,\" the Master replied, \"Would you then feel at ease [an \u5b89] eating fine rice and wearing colorful brocade?\" (17\/21) Clearly the Master's concern is not so much about pleasing the spirits, much less about knowledge pertaining to the existence of the afterlife. His concern is about the appropriateness of one's own feelings and dispositions.\n\nConfucius' this-worldly attitude does not mean that there is no spiritual dimension to his thought. He firmly believes that his mission is bestowed by tian \u5929, usually translated as \"heaven\" (9\/5). For this mission, one should be determined to travel a journey that is not supposed to end before one's death (8\/7), and the aim is even more important than life itself (15\/9). Scholars have varying interpretations of the Confucian notion of tian with regard to whether it is personal or impersonal, transcendent or immanent. While some have gone so far as to claim that it resembles the Christian notion of a personal and transcendental God, others claim that it is entirely impersonal and immanent, no other than the natural order of the universe displayed through the change of the seasons and dynasties and the like. Still others hold opinions somewhere in between, maintaining that the Confucian tian is \"immanently transcendent.\"2 While these conflicting interpretations reflect the ambiguity in Confucius' notion of tian, scholars generally agree that it is important to look at the notion's historical emergence. Tian is a notion that Confucius' early Zhou predecessors used to replace and to depersonalize the Shang Dynasty notion of Shang Di \u4e0a\u5e1d, \"Lord-on-High.\" Even though the notion of heaven found in the Zhou literature such as Shu Jing \u66f8\u7d93 (the Book of History) and in the Analects still carries with it the sense of a being that governs worldly affairs, it already showed itself in the realm of this world rather than being entirely transcendent. The will of heaven was no longer considered so much as the will of an anthropomorphic deity that issues orders and gives blessings and sanctions from above; it immanently exhibited itself in popular consensus and in regular patterns of discernible social and natural events, and it could be affected by the moral undertakings of the people. From a passage in the Shu Jing that says \"Heaven sees through the eyes of the people, heaven listens through the ears of the people,\" we can see that what appears to be anthropomorphic here is rather more anthropogenic. In the Analects, Confucius is quoted as saying \"Does heaven speak? And yet the four seasons turn and the myriad things are born and grow within it\" (17\/19). Most scholars take this passage as evidence that for Confucius, heaven is the principle according to which natural events take place. The same philosophical implication is contained in the Classics of Changes. Divination based on reading the pattern on tortoise shells after they are heated, or yellow stalks after they are scattered, entails the belief that everything in the universe is governed by the same principle, whether in an intentional or in a purely naturalistic way. The Classics of Changes also entails the view that humans can affect their destiny through their own activities. It tells people not only what situation they are facing, but also, given the specific situation, what kind of action should be taken. Under such a notion, rulers were considered sacred only so long as they were able to continue to be \"entrusted\" with tian ming \u5929\u547d, the mandate of heaven.\n\nBecause heaven displays itself through worldly phenomena, it is possible for humans to know its mandate. Confucius says: \"At the age of 50, I knew tian ming\" (2\/4). He did not explain specifically how he came to know it, but he shows a strong confidence that heaven has bestowed virtue\/virtuosity upon him (7\/23). Since the word for virtue\/virtuosity, de \u5fb7, also means power, his confidence might be derived from his faith in the power given to him by heaven. Even though otherwise heaven often appeared to be at odds with him, the Master believed that \"It is human who are able to make the Way great, not the Way that can make human great\" (15\/29). This statement also sheds light on the notion of \"the Way\" (dao \u9053), because it suggests that the Way is a trajectory, a mode of acting, which is itself road building, rather than a metaphysical entity that is purely objective and external to human conduct.\n\nThis feature of the Confucian spirituality is naturally accompanied by a strong sense of anxiety and responsibility, a realization of a close interdependence between people's fortunes and their own conduct. Not only do people have to rely on themselves for their own fortune, they also have to take the responsibility of affecting the fortune of other people, depending on how great their influences can be. The more power one has, the more one is accountable. As contemporary Confucian scholar Xu Fuguan \u5f90\u5fa9\u89c0 says, in other religions piety is a state of the mind when one dissolves one's own subjectivity and throws oneself entirely before God, yet in the Confucian spirituality, as the embodiment of heaven, human subjectivity becomes highly concentrated and piety becomes staying sincere to one's own responsibility (Xu 1984: 22). The Analects records that Yao, an ancient sage King, said to his successor: \"On \u2013 you Shun! The line of succession conferred by heaven rests on your person. Grasp it sincerely and without deviation. If all within the four seas sink into dire straits, the honors bestowed on you by heaven will be terminated forever.\" King Tang of the Shang Dynasty said in a sacrificial ceremony, \"If I personally do wrong, let not the 10,000 states be implicated; if the 10,000 states do wrong, the guilt lies with me alone!\" (20\/1) This sense of subjectivity is well displayed in the well-known passage by the Song Dynasty Confucian Zhang Zai \u5f35\u8f09:\n\n> To establish heart-mind for heaven and the Earth,\n> \n> To shape destiny (ming \u547d) for the common people;\n> \n> To revive the lost scholarship for ancient sages,\n> \n> To generate peace for ten-thousand generations to come.\n\nThe word ming \u547d, a term usually translated as \"destiny\" or \"fate,\" also appears many times in the Analects. Since the word also means decree or mandate, and is sometimes used as an abbreviation for tian ming, it is easy to confuse the two. Ming is different from the mandate of heaven in that the latter is more of a moral imperative, and the former is more of a definite order or sequence of certain phenomena. For instance, when a natural event happens beyond a person's control, it would be considered ming (see, for example, 6\/10 and 12\/5). Similarly, whether the Way eventually prevails or not, given the human efforts involved, is determined by ming (14\/36). Since heaven is more like nature that is beyond personal control, so what is by ming is also by tian, heaven.\n\nConfucius fully recognizes the fact that, even though humans do not have full control of everything, we can make great differences to our life within certain limits. On the one hand, as Mencius puts it, \"he who understands ming does not stand under a wall on the verge of collapse\" (Mencius: 7A\/2). On the other hand, one can actively change one's ming by various means. For example, the Analects tells us that when Confucius' disciple Sima Niu \u53f8\u99ac\u725b lamented, \"Everyone has brothers except me,\" another disciple Zixia \u5b50\u590f said to him: \"Life and death are a matter of ming (destiny); Wealth and honor lie with heaven. The exemplary person is deferential and faultless, respectful of others and refined, and everyone in the world is his brother. Why would the exemplary person worry about not having brothers?\" (12\/5) By becoming a morally exemplary person and redefining what it means to have brothers, Zixia showed Sima Niu how he could gain control of his ming, or minging (ordering) his ming (destiny)!\n\nEven those who take tian to be entirely immanent would not take Confucianism as simply a secular humanism that is complicit with the status quo, and hence would not reject the view that Confucius advocates transcendence in the sense of going beyond the status quo or the surface appearance. The spiritual aim of Confucius is often characterized in the phrase \"the unity of heaven and human.\" Compared to the Christian aim of going to Heaven and being united with God, the transcendental creator, but not becoming God oneself, the Confucian unity is to become sacred oneself through the unity and it is achieved through one's relatedness with other people in this world. Confucius never felt that a lack of personal immortality would lead to the lack of meaning for life, for a life may go infinitely beyond its narrow, personal biological span. A common application of this broad notion of immortality is the continuation of one's family line, which Confucians also honor. Among the things that are considered bad to do to one's parents, the worst is to have no heir, says Mencius (Mencius: 4A\/26). Another bad thing to do to one's parents is to behave immorally and to make the parents feel ashamed. Both of these \"bad things\" done to one's parents need to be understood as an extension of the parents' own immediate personal state of existence to the way they \"exist\" in others. That Chinese people take how others regard them very seriously, and that they expect their children to bring honor to their family and community, are clear indications of their conception of themselves. Their existence extends to the lives of other people. Confucius' saying that \"If for three years [of mourning] one does not change from the way of his father, he may be called filial\" (1\/11) can also be understood in this light, for it is a way in which the father continues to be \"alive.\" Confucius may very well be aware of the notion of \"Three Immortalities\" that existed in his home state, Lu, according to which one can become immortal by establishing words for others to keep in mind, achievements for others to benefit from, and virtue\/virtuosity for others to follow (see Chan 1963: 13). All these three immortalities are achieved relationally through continued existence and manifestation of one's efficacy in the community and in history rather than personal survival after death. Confucius' endorsement of this idea is indicated in the Analects. He says, for example, \"Exemplary persons despise the thought of ending their days without having their names properly established\" (15\/20). In the context of his overall teachings, one's \"name\" clearly relates to how one continues to \"live\" in the lives of others, particularly through the three ways mentioned above (see, e.g. 16\/12).\n\nObviously this kind of immortality, or the unity between heaven and human, is not guaranteed or dependent on the mercy of a deity and is not attained in another world. It is dependent on oneself in this life and this world. It is therefore, as Herbert Fingarette puts it as the title of his influential book on Confucianism, \"secular as sacred\" (see Fingarette 1972). But dependence on oneself does not mean solitary effort. One needs to pursue it in the course of one's life within the community. To be more specific, this is to be ren and practice li.\n\n## 3 Ren \u4ec1 \u2013 Human-Heartedness\n\nCentral to Confucius' philosophy, the word \"ren \u4ec1\" appears frequently in the Analects. Yet nowhere can one find a precise definition of it, nor have translators reached agreement on any satisfying English translation. Whether one takes it as \"benevolence,\" \"human-heartedness,\" \"authoritative person\/conduct,\" \"altruism,\" \"humanity,\" or \"goodness,\" there always seems to be something that is left out, or something not quite fit that would creep in. Ren seems to be an ideal that even the Master himself claimed never to have fully reached (7\/34), and yet it is so close to everyone that the Master says, \"Is ren far away? No sooner do I seek it than it has arrived\" (7\/30).\n\nSome observations, however, can help us to get a good grasp of it. First, as \"ren\" is occasionally used in Confucian texts interchangeably with \"human\" or \"person,\" \u2013 ren \u4eba \u2013 which is, in Chinese, homophonic to it (see Mencius: 1B\/15 and Zhongyong: Chap. 20), we have reason to believe that \"the distinction between the two terms [\u4eba and \u4ec1] must be qualitative: two distinguishable degrees of what it means to be a person\" (Hall and Ames 1987: 114). As in English, \"human\" is sometimes used in Chinese to carry the moral expectations for being a human, and thereby making the expression \"a human should be like a human\" more than a simple tautology. For this reason \"ren \u4ec1\" can be interpreted as a quality that makes a person an authentic human being, which every biological human should strive toward.\n\nSecond, the Chinese character \"ren \u4ec1\" consists of two parts, \"person \u4eba\" and the number \"two \u4e8c.\" This etymological analysis, say Ames and Rosemont, \"underscores the Confucian assumption that one cannot become a person by oneself \u2013 we are, from our inchoate beginnings, irreducibly social\" (Ames and Rosemont 1998: 48). Indeed, many descriptions of ren in the Analects are about interpersonal relations. \"Ren\" is to \"love people\" (12\/22), says the Master, and the method to be ren is \"shu \u6055\" \u2013 comparing one's own heart with other hearts with compassion (6\/30). The interrelatedness of a person is so important to Confucius that some contemporary Confucian scholars believe that for Confucius, one does not play the roles of being a father, a friend, a teacher, etc.; one is these roles (see, for instance, Rosemont 1991: 72). They argue that the Confucian concept of a person is different from those who take humans as atomic, autonomous individuals.3 Ren is essentially relational, and the ren person defers to his or her relationship and interaction with \"the other\" for the completion of oneself. No one can become fully human in isolation, nor can one say that what happens to others has nothing to do with him or herself. This relational dimension in the concept of the individual serves as an important philosophical foundation not only for the social and political philosophy of Confucius, but also for his ideas of religiosity or spirituality.\n\nThird, we observe that, while Confucius never offered any definition of ren, he gave different answers to different disciples when they asked about it. This would indeed be puzzling and confusing if ren were understood as a concept to be grasped by the intellect. However, it would be totally understandable if it is more like an art or a disposition that needs to be mastered, embodied, and displayed in one's life, including in one's gestures and manners. The Master's different answers should be seen as practical instructions offered in accordance to each of the disciple's particular needs for their attainment of ren.\n\nThese three observations lead us to the conclusion that ren is a quality pertaining to one's caring disposition toward others that has to be developed and fully embodied before a biological person can become an authentic human being. Ren is more associated with one's heart and the whole bodily disposition than with rational knowledge or decisions. It must be embodied, and not merely understood and followed as a universal principle or imperative. For this reason, it is a matter of cultivation rather than gaining propositional knowledge, and by its nature unsuitable for conceptual formulation.\n\nTwice when asked about ren, Confucius answers \"Do not impose upon others what you yourself do not want\" (12\/2, 15\/24). It is known as a negative version of the \"Golden Rule,\" \u2013 it is \"golden\" because it seems to capture what is moral at a substantial level, and can be considered a general rule of conduct after which other rules would follow; it is \"negative\" because it tells people what not to do. Actually Confucius provides a positive version of it also, for he says: \"If you want to establish yourself, establish others. If you want to promote yourself, promote others\" (6\/30). However, we must be clear that Confucius never took it as a rule, much less \"Golden.\" He \"rejects... inflexibility and rigidity\" (9\/4, see also 15\/37), and he states clearly that a morally exemplary person, jun zi \u541b\u5b50, \"is never for or against anything invariably. He is always on the side of the appropriate\" (4\/10). Confucius himself was characterized as a sage who acted according to circumstances rather than rules (Mencius: 5B\/1). The art of flexibility is deemed by the Master so highly that he says, to find a partner good enough in the exercise of quan \u6b0a (discretion) is more difficult than finding a partner good enough in taking a stand or in the pursuit of the Way (9\/30). The word \"quan\" originally means \"scale,\" and thus the action of \"weighing\" or \"making discretion\" as well. According to Gong Yang Zhuan \u526c\u7f8a\u50b3, a Chinese classic dated probably to the Warring State period (476\u2013221 BCE), \"quan means moral goodness resulting from transgressing well-established canons\" (\"The 11th Year of the Duke of Heng\"). Indeed, to take the teachings as the \"Golden Rule\" would result in the problem of basing rights and wrongs on personal unqualified likes and dislikes, and thereby subject to counterexamples that are contrary to our moral intuitions. For a person who likes to be bribed, the Golden Rule (positive version) would not only permit him to bribe others; it would obligate him to do so. For a judge who does not like to be put in jail, the Golden Rule (negative version) would make the criminal justified in disputing such a punishment. Confucius is not at all uncritical about one's desires and wants. In fact one of Confucius' major descriptions of ren is \"To restrain the self\" (12\/1). For Confucius, cultivating one's heart-mind is almost a life-long journey. He says that he himself did not reach the state where he could follow his heart's desire without overstepping the line until the age of 70 (2\/4).\n\nHow should we take the Confucian \"Golden Rule,\" if it is not meant to be a rule at all? Let us look at the contexts where the statements are found. When a disciple asked, \"Is there one expression that can be acted upon throughout one's entire life?\" the Master replied, \"There is shu \u6055. Do not impose on others what you yourself do not want\" (15\/24). In another passage, right after the statement of his positive version of the \"Golden Rule,\" the Master says: \"Taking an analogy near at hand is the method of becoming ren\" (6\/30). The word \"shu\" consists of two parts, the upper part \"ru \u5982\" means \"like,\" \"as if,\" \"resemble,\" and the lower part, \"xin \u5fc3,\" means \"heart-mind.\" This etymological analysis helps us to understand that for Confucius, the application of the \"Golden Rule\" is to take one's own heart as an analogy near at hand, and to extend one's considerations to the wants and needs of others empathically.\n\nAccording to such a reading, the \"Golden Rule\" statements in the Analects should be read as no different from \"shu,\" a method to be ren. Even though there is no guarantee that the method will lead to right actions all the time, it helps a person to become sensitive to the interests of others. Unlike a rule which allows no exceptions and is typically imposed upon the agent as an obligation and proscribing certain acts, a method is mastered by the agent, enables the agent to perform the right action, and is certainly not to be used when its application is unwarranted.\n\nThis leads us back to a notion we mentioned earlier \u2013 de \u5fb7, or virtue\/virtuosity. Often, ren is considered as a virtue in Confucianism, and due to its central place, Confucianism is taken as a version of virtue ethics comparable to Aristotle's, since both of them focus on building the moral agent, and not on formulating rules of conduct. Both Aristotle's aret\u00e9 (virtue) and Confucian de are dispositions or abilities required for living an excellent life, and both need to be embodied through constant practice so that they become almost like our second nature. Both philosophers agree that the virtuous person possesses the ability to discern particularities in individual situations that are not subject to formulations of rules. However, there are important differences between the two. Based on a teleological metaphysics, the Aristotelian virtue is a matter of moral obligation for people to develop for the sake of fulfilling the pre-established telos (aim) of a human being. The Confucian de, on the other hand, is more a power or an art that enables a person to develop their human potential creatively as authors of their own life.\n\nAnother important difference between Aristotle and Confucius is that Aristotle places intellectual virtue at the center of his theory, taking rationality to be a defining feature of being a human and contemplation to be the most distinctive human activity. The Confucian de, on the other hand, centers on the affective aspect of caring and loving, and Confucius takes the cultivation and manifestation of proper emotions and attitudes to be more important for a human than the use of the intellect. Confucius characterizes ren as to \"love the people\" (12\/22). Even though this love is similar to moral duty in that, unlike the way a mouse loves rice, it extends beyond personal interests, it differs from moral duty in that love must be out of the heart, and not merely out of the rational faculty of the mind. Whether in daily life or in governmental affairs, a ren person is always considerate and has others' interests at heart. In running a government, the ren ruler \"is frugal in his expenditures and loves his subordinates, and puts the common people to work only at the proper season of the year\" (1\/5). In daily life, a ren person \"loves the multitude broadly\" (1\/6). She \"does not exploit others' fondness of her, nor does she exhaust others' devotion to her\" (Book of Rites, Chap. 1. 1987: 11). She \"does not intimidate others by showing off her own talent, nor belittle others by revealing their shortcomings\" (Book of Rites, Chap. 32. 1987: 293).\n\nJust like the \"Golden Rule,\" love by itself does not guarantee that what it dictates is always morally right. One of the Confucian qualifications for a proper love is to love with distinction. The Confucian understanding of relatedness is reciprocal but not symmetrical. It starts locally and concretely from family love and extends outward without limit. The abstract idea of everyone being equal is therefore not only foreign to Confucius, but would also be considered misleading. Confucius differentiates according to relationships and social roles. \"When his stables caught fire, the Master hurried back from court and asked, 'Was anyone hurt?' He did not inquire after the horses\" (10\/17). It does not mean that he cared nothing about animals. \"The Master fished with a line, but did not use a net; he used an arrow and line, but did not shoot at roosting birds\" (7\/27). It only means that in comparison, we are closer in relation to our fellow human beings. Among humans, he also believes that one should start with loving one's own parents and gradually extend the love to others according to the degrees of closeness in relations. Not only is it more natural for us to care more about those who we consider to be one of \"us,\" it is also the starting point for extended love. The Analects states clearly that filial piety (xiao \u5b5d) is the very root of a proper social order. \"The morally exemplary person concentrates his efforts on the root; for the root having taken hold, the Way will grow therefrom. Aren't filial piety and fraternal deference the roots of becoming human-hearted indeed?\" (1\/2) Here we find the love to be both a characteristic of the ren person and a method of becoming ren. By practicing ren, ren grows. If we do not start our love from the immediate context of our life and with those who we immediately encounter, it will not start at all.\n\nThis methodological function of filial piety shows that it should not be simply taken as a moral imperative or principle. Confucius' endorsement of his fellow villagers' way of dealing with their own family members' misconduct by mutual concealment (13\/18) becomes a defense of injustice if we take it to be an ethical principle, but it becomes sacrificing a branch for the sake of saving the root when we treat it as a method of becoming ren.4 The Confucian strategy is, as Mencius puts it beautifully, to \"Treat the aged of your own family in a manner befitting their venerable age and extend this treatment to the aged of other families; treat your own young in a manner befitting their tender age and extend this to the young of other families, and you can roll the Empire on your palm\" (Mencius: 1A\/7).\n\nConfucius also differentiates love according to circumstances. He would rather help the needy than make the rich richer (6\/4). Unlike \"an eye for an eye and a tooth for a tooth\" or Jesus Christ's exhortation to turn the other cheek, Confucius repays ill will with zhi \u76f4, uprightness or straightforwardness, or, taking the word zhi as a verb, \"to straighten,\" \"to correct,\" or \"to help grow.\" If you repay ill will with kindness, says the Master, \"then how would you repay kindness?\" (14\/34. See also 19\/3). The proactive attitude of helping the wrong-doer to correct the wrong provides us with a thought-provoking alternative to merely sticking on social justice or to \"love your enemy\" by letting them continue to do harm.\n\nRen is also what makes a person worthy of respect and the basis for respecting others. Unlike the Kantian who conceives humans as ends in themselves because, as rational beings, humans can make free choices and hence are the source of all values, or the Christian who believes that humans have dignity because we are made in the image of God, for Confucius, human dignity is more an achievement than a natural quality given by nature or by God. For Confucius, one earns respect from others by being respectful oneself. \"If one is respectful, one will not suffer insult\" (17\/6, 1\/13). Confucius says, \"The exemplary person does not speak more than what he can accomplish, and does not behave across the line of proper conduct, people revere him without being forced to\" (Book of Rites, Chap. 27. 1987: 277). The respect one deserves is therefore in proportion to the wellness of one's cultivation. It does not mean that for a well cultivated person, no one will initiate insult, but rather that the insult will only display the insulter's own lack of humanity. When someone spoke disparagingly of Confucius, Zigong made the following remarks:\n\n> This is in vain. Confucius would not be hurt. The superior character of other people is like a mount or a hill which can still be stepped on, but Confucius is the sun and moon which no one can climb beyond. When people cut themselves off from the sun and moon, what damage does this do to the sun and moon? It would only demonstrate that such people do not know their own limits. (19\/24)\n\nThis teaching reminds everyone to cultivate themselves and not to disrespect others, even those who are not well cultivated. Repeatedly Confucius reminds his students to set strict standards for themselves and to be lenient to others (see 15\/15, 4\/14, 14\/30, 15\/19, and 15\/21). Viewed from this perspective, one's respect for others is more a requirement for one's own humanity than a moral act based on judging others.\n\nNo passage in the Analects embarrasses contemporary Confucians more than 17\/25, where Confucius says, \"It is only n\u00fc zi \u5973\u5b50 (typically taken to mean 'women') and petty persons who are difficult to provide for. Drawing them close, they are immodest, and keeping them at a distance, they complain.\" Modern advocates of Confucianism, like their opponents, take the saying to be descriptive, and denounce it as sexist. Putting aside whether the term \"n\u00fc zi\" refers to women in general or only to female servants, as some scholars have speculated (since at the time \"fu ren \u5a66\u4eba\" was a more common term for women in general),5 few have noticed the instructive message beneath the surface that can be found by relating it to other passages in the Analects: Can one be like the Master, as described by his disciples, \"respectful and yet at ease\" and \"commanding but not ferocious\" (7\/38), so that even the most difficult to provide for are \"pleased, if close, and attracted, if at a distance\" (13\/16)? Reading the passage as a reminder to cultivate oneself rather than a description of fact, this passage looks more consistent with the rest of the book and the overall spirit of Confucianism.\n\n## 4 Yi \u7fa9 and Li \u79ae \u2013 Appropriateness and Ritual Propriety\n\nWhile ren is the internal quality or disposition that makes a person an authentic person, yi \u7fa9 is the appropriateness of actions that typically originates from ren. For being appropriate in one's action, however, one also needs the guidance of li \u79ae, ritual propriety, for otherwise a person of ren can still go astray. \"Not being mediated by the observance of the ritual propriety, in being respectful a person will wear himself out, in being cautious he will be timid, in being bold he will be unruly, and in being forthright he will be rude\" (8\/2).\n\nThe word li originally meant holy ritual or sacrificial ceremony, and it is used by Confucius to mean more broadly behavior patterns established and accepted as appropriate through the history by a community, including what we call manners, etiquette, ceremonies, customs, rules of propriety, etc. The metaphor of holy ritual serves as a reminder that the most ordinary activities in our life can also be ritualistic or ceremonial, and it is the ceremonial that sets human activities apart from those of animals. The way we greet each other, a handshake, for instance, is ritualistic, for it is not a mere physical touching of hands. We stand up to greet our guests, and walk them to the door as they leave. These are rituals because, from the point of view of efficiency, they can be spared in most cases. We address people in a certain manner, though practically, calling someone's attention can be done in many other ways. We even look at each other according to some implicit rules \u2013 at a very young age we start to learn that it is impolite to stare at people, especially at certain parts of their body. When a disciple asked about filial conduct, the Master replied: \"Those who are called filial today are considered so because they are able to provide for their parents. But even dogs and horses are given that much care. If you do not respect your parents, what is the difference?\" (2\/7) By serving food and dining with respect and appreciation in a proper setting, mere physical nourishment becomes a ceremony, and thereby becomes human.\n\nIndeed the learning is basic but not at all primitive. As any \"zhi \u8cea\" (basic stuff, substance, inside principles, or characters) needs certain \"wen \u6587\" (refined pattern, form, style, and outside appearance) to exist and unfold, appropriateness (yi) needs ritual propriety (li) to be its form of expression. \"An exemplary person takes appropriateness as the zhi [substance of his conduct], and carries it out in the form of ritual propriety\" (15\/18). \"When there is a preponderance of zhi over wen, the result will be churlishness; when there is a preponderance of wen over zhi, the result will be pedantry. Only a well-balanced admixture of these two will result in an exemplary person\" (6\/18). When someone said, \"Exemplary persons should focus on the substance, what do they need refined form for?\" Confucius' disciple Zigong replied, \"Refined form is no different from substance; substance is no different from refined form. The skin of a tiger or a leopard, shorn of hair, is no different from that of a dog or a sheep\" (12\/8). According to this interpretation, the refined form and the substance of an exemplary person are so closely connected to each other that not only should they match each other, without one the other cannot exist! An appropriate conduct must have a refined ritual form, otherwise it would not be appropriate; and a ritual form cannot be considered refined unless it is appropriate.\n\nAs the Master says, \"In referring time and again to observing ritual propriety, how could I just be talking about the presence of jade and silk?\" (17\/11) Learning rituals is no different from learning to be a human. Humans are like raw materials \u2013 they need to be carved, chiseled, grounded, and polished to become authentic persons (1\/15). Learning ritual propriety is such a process. By practicing ritual propriety, a person can be transformed and established (8\/8). Most people learn their basic moral lessons at a young age, not by studying Kantian formulations of categorical imperative or utilitarian calculations, but by repeated use of rituals such as saying \"thank you,\" which increases one's sense of appreciation, and \"I am sorry,\" which increases one's sensitivity to others' pain. Not only does the skill of dealing with sophisticated human relationships have to be learned from actual life, and in this sense it is not merely a matter of remembering what is right and wrong in the brain, the habit of rituals is not something extrinsic to the person, but the result of transformation of the person. Through the process not only does one know what is expressive of humanity but one also becomes an excellent human. Only from this perspective can we understand and appreciate the passages in the Analects that give detailed accounts of how the Master greeted his guests, dressed himself, ate, sat, etc. The subtlety and complexity of the coordinated ritual acts are certainly beyond what can be capsulated in any abstract principle. This matter of ethical importance, nicely captured by Joel Kupperman as the \"style\" of life, is unfortunately neglected by most Western ethical theories (see Kupperman 1999: 26\u201335).\n\nIn his influential work, Confucius \u2013 the Secular as Sacred, Herbert Fingarette articulates the significance of the Confucian teachings about ritual propriety by referring to J. L. Austin's work in the early 1960s on a class of linguistic actions called \"performative utterances.\"6 Fingarette says that the lesson of Austin's work is not so much about language as it is about ceremony, for all the performative uses of language are ceremonies or rituals or they are nothing. They cannot be done out of ritual context. \"No purely physical motion is a promise; no word alone, independent of ceremonial context, circumstances and roles can be a promise.\" \"In short, the peculiarly moral yet binding power of ceremonial gesture and word cannot be abstracted from or used in isolation from ceremony. It is not a distinctive power we happen to use in ceremony; it is the power of ceremony\" (Fingarette 1972: 12, 14). In an apparently puzzling conversation, Confucius compared his disciple Zigong to a sacrificial vase of jade (5\/4). According to Fingarette, the passage reveals the profound significance of ritual propriety, for the vessel's sacredness does not reside in the preciousness of its beauty; it is sacred \"because it is a constitutive element in the ceremony.... By analogy, Confucius may be taken to imply that the individual human being, too, has ultimate dignity, sacred dignity by virtue of his role in rite, in ceremony, in li\" (Fingarette 1972: 75). Outside of a certain ritual setting, a vessel would not be sacred, no matter how beautiful it is. Of course the analogy should not be taken so far as to mean that one can be sacred by merely being in a ritual setting without personal cultivation and active participation in the ritual. It is typical that before a holy ritual takes place, the participant has to take a shower, fast for a certain period of time, and meditate for a while to calm the mind and make the will sincere. If placement alone was enough to confer the holiness, all those processes would be simply meaningless.\n\nAs all ritual practices involve encountering others, the passage also implies that no one can become sacred in solitude. It is through ritual propriety that social activities and human relations are coordinated in a civilized, and hence, sacred way. The Master says, \"Achieving harmony is the most valuable function of observing ritual propriety\" (1\/12). Harmony (he \u548c) is different from conformity (tong \u540c). \"The exemplary person pursues harmony rather than conformity; the petty minded is the opposite\" (13\/23). Just like simply adding water to water would not make a delicious broth, or playing the same note would not make beautiful music, diversity is a precondition for harmony. While the parts forced into conformity are in agreement with each other at the cost of their individuality, the parts of a harmonious whole mutually enhance each other without sacrificing their uniqueness. People in harmonious relations participate in social activities and construction. They are not merely constituents of them.\n\nOf course, harmony also presupposes something fundamental that the participants will have to agree upon. Confucius made it clear that \"People who have chosen different Ways (dao) cannot make plans together\" (15\/40). The harmony of a broth is dependent on the condition that no ingredient is sharply at odds with other ingredients. This requirement would be very difficult to meet and problematic if the universal agreement is expected to be in the form of principles stated in words. The principles often tend to be either too rigid to allow for differences and creativity or too thin (abstract) to be practically meaningful. The practice of ritual propriety, however, is ambiguous and leaves maximum space for uniqueness and creativity. A handshake in itself does not specify what is agreed upon, and yet a certain trust and mutual recognition can be established through it. Not only can the meaning carried by a handshake be richer than any agreement on a principle, it will not lose mutuality for the sake of having an agreement, nor will it lack emotional content for the sake of retaining rationality.\n\nThe ritual order envisioned by Confucius implies social hierarchy, and for this reason it is often criticized as elitist and opposed to human equality. But it is supposed to be one of reciprocity and deference to excellence rather than a rigid order of aristocracy. The Master is himself a role model: \"At court, when speaking with lower officials, he was congenial, and when speaking with higher officials, straightforward yet respectful. In the presence of his lord, he was reverent though composed\" (10\/2). In these rituals the social roles and relationships are confirmed and communicated, the responsibilities that come with them are accepted, and human-heartedness is displayed. Those who are in superordinate positions enjoy more status of authority while bearing more responsibility, and those who are in subordinate positions enjoy more protection and less responsibility but are expected to return the former with respect and wholehearted devotion (zhong \u5fe0). This does not mean that the subordinates will always have to obey their superiors. Confucius says, \"In political matters, if no one says anything different from what their ruler says, it is fine when what the ruler says is good, but it would ruin a state if what the ruler says is not good\" (13\/15). Even though he did not have a concept of modern democracy, he believes that:\n\n> when a state has subjects who dare to stand up and appeal to the King, it will not be in danger. When a father has a son who dares to speak up, he will not deviate from ritual propriety. When a person has friends who dare to speak up, he will not take inappropriate action. Hence how can we say that the son is filial, if he obeys whatever his father says? How can a subject be considered whole-heartedly devoted if he follows whatever his King orders? Those who examine what they are expected to follow, that is what filiation and whole-hearted devotion means. (Xun Zi 1967: Hsun Tzu, Chap. 29)\n\nConfucius himself even endorsed King Wen and Duke Zhou, who overthrew their corrupted king and became rulers themselves.\n\nThough Confucius values traditional ritual proprieties so highly that he says, \"If for a single day one were able to return to the observance of ritual propriety, the whole empire would defer to ren\" (12\/1), nowhere did he say that they must be unchangeable. When asked about the root of observing ritual propriety, the Master replied, \"What an important question! In observing ritual propriety, it is better to be modest than extravagant; in mourning, it is better to express real grief than to worry over formal details\" (3\/4). The principle behind this is the humanitarian spirit, ren, not mere traditional formality (see also 9\/3, 11\/1).\n\nTo Confucius, ritual propriety is no less aesthetic than it is educational or social-political. He often puts the word li, ritual propriety, together with yue or le \u4e50, a word that, when pronounced as yue, means aesthetic activities such as music, dance and poetry, and when pronounced as le, means happiness or joy (see 11\/1, 16\/2, 16\/5, 17\/11). Ritual ceremonies were traditionally composed of dance, song, and music. The beauty of the music, the dance, and the songs which constitute the rituals reinforces the ethical and social meanings of the rituals by giving them an aura of sacredness. At a more fundamental level, the persons who are refined by rituals and the social order resulting from and exemplified by ritual proprieties can themselves be considered artistic. Refined by ritual propriety, a person will have the grace that enhances the natural beauty of the body profoundly. To the contrary, lacking proper manner, the natural beauty of a person will diminish dramatically, and in extreme cases, to nothing but what is of the flesh. An unsightly behavior is always opposed to ritual propriety, and a conduct in accord with ritual propriety is always elegant and aesthetically pleasing.\n\nThe beauty of the social order resulting from ritual propriety is compatible to the beauty of the natural world, in which objects are different but mutually dependent, and they rise and fall rhythmically. The beauty of each object is dependent upon its place within the whole, in relation to its environment. The surrounding can enhance or reduce its beauty, depending upon how it is placed within the environment and in relation to everything else. By ritual propriety, humans can correspond and interact with each other artistically, like performers in a well-conducted orchestra, in which the artistic performance of each is aesthetically dependent on and enhanced by her cooperation with and coordination within the whole.7\n\n## 5 Zheng \u6b63 \u2013 Political Philosophy\n\nConfucius' humanitarian spirit is well exemplified in many teachings in the Analects. He clearly says that one should \"love the multitude at large\" (1\/6). He teaches his disciples that an exemplary person should be gracious in deporting himself, deferential in serving his superiors, generous in attending to needs of the common people, and appropriate in employing their services (5\/16). This is the Confucian ideal society:\n\n> When the great Way prevails, a public and common spirit is everywhere under the sky. People of talents and virtue are chosen, trustworthiness advocated and harmony cultivated. People love not merely their own parents, nor treat as children only their own children. The aged are provided till their death, the able-bodied all have places to utilize their ability, and the young have the means for growing up. Widows, widowers, orphans, childless, disabled, and ill, all sufficiently maintained. Men get their share and women have their homes. People hate to throw goods of value away upon the ground, but see no reason to keep them for their own gratification. People dislike not putting their strengths into use, but see no reason to use them only to their own advantage. Therefore schemings diminish and find no development; robberies, thefts, rebellions, and treason do not happen. Hence the outer doors need not be shut. This is called the Grand Union. (Book of Rites, Chap. 9. 1987: 120)\n\nWhat is needed for achieving such a Grand Union is basically ren (human-heartedness) and li (ritual propriety). This section will serve as a further elaboration and clarification of how the principles are applied in the social-political realm.\n\nConfucius explicitly placed the use of administrative and law enforcement as inferior to the way of ritual propriety and moral excellence for securing social order. First of all, during that particular historical era, it was unlikely that the rulers could sanction anything except through arbitrary and power driven orders from above, whereas ritual propriety, a repository of past insights into morality, was already there as a tradition, actualized in custom in the society. More importantly, \"Lead the people with administrative injunctions and keep them orderly with penal law, and they will avoid punishments but will be without a sense of shame. Lead them with virtue\/virtuosity (de \u5fb7) and keep them orderly through observing ritual propriety, and they will develop a sense of shame, and moreover, will order themselves\" (see 2\/3). Compulsion and punishment can only ensure outward conformity, at best. People will stay out of trouble not because they are ashamed of doing wrong, but because they fear the punishment, and in places where legal enforcement cannot reach or no one else is around to see, they may still do wrong. However, if the social order is secured by virtue\/virtuosity and ritual proprieties, an internal supervision will develop, which is much more effective in its penetration into people's lives, saturated as a way of life itself. The Master said, \"In hearing litigation, I am no different from anyone else. But if you insist on a difference, it is that I try to get people to have no need to resort to litigation in the first place\" (12\/13). He did not mean to be just idealistic and optimistic. Litigation is often needed when things are not going well, but it tends to inflict ill feeling and animosity, a side-effect hard to avoid even in the most fair court rulings.\n\nFamilies are small societies on the bases of which the larger society is structured. If the person can be a good member of a family, that person can be a good member of a larger community; if the person can regulate the family well, that person can rule a country well. When someone asked Confucius, \"Why do you not actively search for a career in governing?\" the Master replied,\n\n> the Book of Documents says, \"It is all in filial conduct (xiao \u5b5d)! Just being filial to your parents and befriending your brothers is carrying out the work of government.\" In so doing a person is also taking part in government. How can there be any question of my having actively taking part in governing? (2\/21)\n\nExtending the family model to the art of ruling, Confucius believed that the way to conduct zheng \u653f (to govern) requires one to be zheng \u6b63, a homophone that means \"being proper,\" \"straight,\" \"orderly,\" or \"to correct,\" \"to make straight.\" When the Master was asked about the order of importance among the following three things for an effective government \u2013 sufficient food to eat, sufficient arms for defense, and that the common people have confidence in their leaders, he put confidence in leaders at the top. \"Death has been with us from ancient times, but if common people do not have confidence in their leaders, community will not endure\" (12\/7). The words zheng \\--to govern and zheng -being correct are not merely homophonous; they have an intrinsic affinity. He believes that \"the excellence of the exemplary person is the wind, while that of the petty person is the grass. As the wind blows, the grass is sure to bend\" (12\/19). In public affairs, if those who are in superior positions are fond of ritual propriety, the common people will be easy to command (14\/41), so easy that they will even follow without any command (13\/6). \"If there was a ruler who achieved order without taking any action (wu wei \u7121\u7232), it was surely Shun. What did he do? He simply assumed an air of respectfulness and faced due south. That was all\" (15\/5). 8 \"Being proper in their own position, what difficulty would the rulers have in governing? But if not able to set themselves proper, how can they set others proper?\" (13\/13. See also 12\/19 and 12\/17).\n\nThis is the Confucian notion of wu wei \u2013 action by non-action, a notion more well known for its Daoist affiliation. It is non-action because the agent does not seem to be making efforts or exerting any force at all. While the Daoist wu wei is to do things naturally and spontaneously, the Confucian wu wei is to accomplish the intended results by ritual proprieties enlivened by their de \u2013 virtue\/virtuosity. Here we may take up a troubling passage in the Analects, \"the common people can be made to follow a path, but not to know \u6c11\u53ef\u4f7f\u7531\u4e4b,\u4e0d\u53ef\u4f7f\u77e5\u4e4b\" (8.9), to illustrate the importance of reading Confucius holistically. A careful reading reveals that the key word \"ke\u53ef\" in this passage may be taken either as \"be permitted to\" or \"can.\" The first reading would make the passage read \"the common people are permitted to follow a path, but not permitted to know.\" Based on this reading, critics of Confucianism argue that Confucianism is authoritarian, elitist, and opposed to human freedom and democracy. Though no government can afford to have total transparency (if a government were to reveal all threats to the public as soon as they were reported, it would cause the public to panic and lead the society into chaos), it is still wrong to keep the common people entirely in the dark. Confucius does think that common people are in the dark and do not know what is good for them (see 15\/25); but it is precisely because of this that he thinks they should be educated (see 2\/20, 13\/9, 13\/29, 13\/30). His principle of education is to provide teachings for everyone who shows a sincere willingness to learn and to do this without discrimination (15\/39). It would be totally inconsistent to interpret the saying as wanting to have the common people kept in the dark.\n\nTaking \"ke\" to mean \"can\" and reading the passage as saying that common people can be made to follow a path but cannot be made to know the path still leaves a number of different ways to explain the reason for it. One is that common people are low in intelligence and lack the ability to know it. Another, held by Cheng Yi \u7a0b\u9824, argues that the reason that common people cannot be made to know the path is that this kind of knowledge is knowledge of\/as virtue. Unlike knowledge gained through hearing and seeing, which can be understood by one's mind, knowledge of\/as virtue has to be experienced in one's heart so that the person is willing to act accordingly. By its very nature, knowledge of\/as virtue cannot be taught but has to be attained by oneself (zide \u81ea\u5f97). Still another explanation, offered by Zhu Xi \u6731\u71b9, maintains that the sage cannot go door to door to explain the reason to everyone. It is simply impractical.9 While all these readings have some plausibility, a most convincing reading, maintained by a number of Confucian scholars such as Dai Xi \u6234\u6eaa, He Yan \u4f55\u664f, and Zhang Ping \u5f35\u6191, is that the saying is about the sage's way of transforming people. The sages can make the common people follow them like having an invisible spiritual force that excites and motivates people. When the common people plow the land to get their food, or dig their well to get their water, they do not think that the power of their Emperor has anything to do with them. If there were something for the common people to know, it means that the ruler's way is still visible and not very effective (see Dai 1999: 9). Here the whole passage is understood as advice, consistent with Confucius' teachings about zheng: it is better when people are made to follow the path naturally by the magical forces of examples of excellence and by ritual proprieties than by visible forces.\n\nSince ritual propriety is dependent on clarification of roles, Confucius takes zhengming \u6b63\u540d, ordering or rectifying names, seriously, so that each person will know what is expected of him or her in a given web of particular relationships. When asked what would be the priority in bringing order to a state, Confucius replied, \"Without question it would be to order names properly\" (13\/3). Using names, for Confucius, is like implementing strategies or devices that stipulate expectations and norms of conduct. \"The ruler must rule, the minister minister, the father father, and the son son\" (12\/11). Each \"name\" carries with it a certain norm that whoever bears the name is expected to follow, and others are also expected to treat them accordingly. This is why Confucius advises people to \"speak cautiously\" (2\/18). It is said that when Confucius was editing the Spring and Autumn Annals, he paid special attention to the use of words, since words carry the force that can affect reality. An important feature of this Confucian pragmatic orientation toward language is that it focuses on the acceptability of names, or, as Chad Hansen puts it, \"social-psychological techniques for shaping inclinations and feelings that direct behavior in accord with a moral way\" (Hansen 1985: 495). It does not aim at trying to get to the truth in a correspondence sense, nor to invoke proofs or propositional knowledge. In this orientation, reality is supposed to match words, or term-beliefs, and the aim of the rectification of names is to ensure that, as pegs of role expectations, the names are acceptable, and people will have proper dispositions to respond to them. In contrast, in the referential use of language familiar to the Western philosophies preoccupied with obtaining truth and knowledge, sentential beliefs are supposed to match reality, and the aim of rectification is to ensure that they capture what is true.\n\nIt would be inadequate to take Confucius' teachings as merely advocating a social and political order, because they also aim at achieving personal freedom and aesthetic creativity. It is true that in the works of Confucius, there is no word close to the Western idea of \"freedom.\" Meanwhile, ritual propriety seems to serve as intangible rope that even limits what one can and cannot think or will. Furthermore, Confucius' emphasis on ritual propriety and the importance of acting in accordance with one's roles in the web of social relationships seem to place limitations on individual freedoms. However, actually Confucius has a different understanding of freedom. In his famous short autobiography, Confucius says, \"At the age of 70, I was able to follow my heart-mind's (xin \u5fc3) will (yu \u6b32) without overstepping the line\" (2\/4). The statement entails that for Confucius, freedom does not mean the lack of any \"lines\" of conduct that constrain what one can and cannot do, nor the ability to deliberate between alternatives and act upon what one chooses. For him, freedom is a cultivated spontaneity that frees one even from making choices because one would know what the proper lines are and would not have any intention of overstepping them! In this state of existence the \"lines\" to the person would be no more than \"No smoking\" signs to non-smokers. Just as any decent human being would not deliberate on whether or not to kick an innocent child for fun, a well cultivated person will have no need for deliberation in most cases (see Kupperman 1999: 102\u2013114). Indeed, an uncultivated person is like a novice chess player who does not know what to do when faced with all available alternatives, and hence would not be considered by Confucius as having any real freedom. One who is totally indifferent to alternatives would be like Buridan's ass, which starved to death between two equally good piles of hay because it could not find a reason to go to one pile and not the other. Of course, the freedom of cultivated spontaneity is not a natural state that people are born into and can simply enjoy without having to earn it, nor is it a matter of knowing all the relevant facts and making deliberate choices. One has to develop proper inclinations or dispositions, which is to learn proper rituals and cultivate ren. \"Those who know are not perplexed,\" says Confucius; but that is not all. He also says that one must be ren to be free from anxiety, and courageous to be free from fear (9\/29).\n\nTaking one's own right as an autonomous choice maker for granted and making demands on external conditions is not Confucius' way of assuring freedom. Though he clearly does not think that people should submit to whatever is imposed on them, he believes that \"If one sets strict standards for oneself and makes allowances for others when making demands on them, one will stay clear of ill will\" (15\/15; see also 1\/16, 4\/17, 15\/21 and 20\/1). Confucius even describes ren, the central quality of an exemplary person, in part as \"reforming the self\" (12\/1). Not having the person cultivated to a certain level of maturity, the availability of alternatives could even endanger the person.\n\nOf course for Confucius freedom is not a personal matter. Just as water is a necessary condition for one to swim, and adjusting bodily movement according to the nature of water increases one's freedom in the water, specific relationships with others are a necessary condition for an individual to be free within the given social environment, and adjusting the relationships according to ritual propriety increases one's freedom in it. A person is so inseparable from others that her domain of choice is itself defined and transformed by her interaction with others. It is with this understanding that Confucians take the selection of one's own residence to be a serious matter \u2013 not about the material wealth of the neighborhood, for \"were an exemplary person to live in it, what crudeness could there be?\" (9\/14); the most important feature of a residence is the presence of human-hearted (ren) persons in the neighborhood (see 4\/1).\n\nConfucianism is often criticized for ignoring, if not opposing, individual rights and for the lack of any idea of democracy. However, some contemporary Confucian scholars have argued that not only are the criticisms unfair to classic Confucianism in the way that Confucius himself represented it, but also that, in exactly these areas, Confucianism has particularly valuable insights to offer. Henry Rosemont, for instance, argues that the modern Western notion of the autonomous right-bearing individual is fundamentally flawed. \"99 % of the time I can fully respect your first generation civil and political rights [the rights of speech, of religion, of a fair trial, etc.] simply by ignoring you. You certainly have a right to speak, but no right to make me listen\" (Rosemont 1998: 59). Without a communitarian notion of self, i.e. the self as a nexus of social relations, the practice of human rights could result in \"excessive individualism, competitiveness, and vicious litigiousness\" that \"is not only endangering the well-being of others but also detrimental to our own wholesomeness\" (Tu 1998: 305). The Confucian notion of the embodied, relational, duty-bearing person allows each member of a society to have a clear sense of mutual dependence on other people, and to develop a sense of caring for the interest of others. On this basis we can construct our notions of democracy and human rights as the right and duty of every member of the community to participate in public affairs and take the public welfare of all as one's own. This Confucian notion of democracy is fully compatible with the spirit of democracy \u2013 a way of social and political life that promotes the interest of each member of the community as a vital part of the society of, by, and for the people. The key Confucian constituent in this theory is that there can be a good life over and above individual preferences, a life in which \"the desired would not be equated with the desirable, and democratic political participation \u2013 being a citizen \u2013 would involve engaging in collective dialogue about the appropriate means for achieving agreed-upon ends\" (Rosemont 1991: 93). It is worth noting that when Carsun Chang, the Chinese delegate to the U.N. and a distinguished Confucian scholar, added the clause that all men \"should act towards one another in a spirit of brotherhood\" (which is derived from the Confucian saying that \"all within the four seas are brothers,\" 12\/5 of the Analects), to the Declaration of Human Rights, he could not have expected to merely establish a procedure that would guarantee all the \"brothers\" the basic rights to speak, to be fed, etc. The spirit of brotherhood requires a sense of caring, love, and respect beyond just not legally violating the rights of a sibling. When a person acts toward his brother in a legal but otherwise unkindly manner, there is nothing a legal authority can do.\n\n## 6 Xue \u5b78 \u2013 Learning to Be Human\n\nAs a system of teachings that revolves around the theme of personal cultivation and manifestation of ren and li, naturally the topics of learning, thinking, and attaining knowledge are important to Confucianism.\n\nOne distinctive feature of the Confucian way of dealing with learning, thinking, and knowledge is that they all contain the heart part of xin \u5fc3, heart-mind. The heart is engaged in the process of reaching a deeper understanding, of critical evaluation, and of appropriating what is learned so that one is able to apply it creatively and artistically. Responding to a disciple's question about shortening the period of mourning for his parents, Confucius asks \"Would you feel at ease?\" (17\/21) This question forces the disciple to bring whatever feelings and ideas he has on the matter in front of his moral subjectivity and examine whether or not he can accept them at ease. When another disciple asked Confucius about the exemplary person, the Master said, \"The exemplary person is free from worry and apprehension.... If there is nothing to be ashamed of upon self-reflection, what can the person be worried about and afraid of?\" (12\/4) It is no coincidence that the Chinese language contains lexicons that can be illustrative of the bodily characteristic of the Confucian way of thinking and knowing, such as \"ti yan \u9ad4\u9a57,\" bodily experience, \"ti hui \u9ad4\u6703,\" bodily understanding, \"ti cha \u9ad4\u5bdf,\" bodily examination, \"ti zhi \u9ad4\u77e5,\" bodily knowing, and \"ti ren \u9ad4\u8a8d,\" bodily recognition. We do not passively receive impressions, nor do we merely reason intellectually. We experience with the body engaged, understand with our heart in empathy, examine with the sensitivity of the body, and know with the body disposed to act upon what is known.\n\nSince the process of learning and reflection involves dispositioning the body and transformation of the entire person, it requires practice to perfect. Biologically, human beings are similar in nature. It is by xi \u7fd2 (practice) that they diverge (17\/2). The outcome is not nearly as much an accumulated stock of propositional knowledge as a set of abilities, which Song and Ming dynasty Confucians call \"gongfu \u529f\u592b\" (kung fu), obtained through receiving training from masters and through one's own diligent practice. The Analects shows that when asked about ren by the disciples, Confucius never tried to describe ren per se. He talked about what a ren person would be like, how they would act, and he gave instructions according to each disciple's particular condition, letting them know on what level and in which respect they should start or continue their practice. The teaching method is indeed more typical of gongfu masters than of philosophy teachers in the ordinary sense of the term.\n\nThe Confucian gongfu culminates at zhongyong (see 6\/29). \"Zhong \u4e2d\" means \"centrality,\" \"not to be one-sided.\" \"Yong \u5eb8\" means \"ordinary\" or \"commonality,\" \"practicality,\" and \"constancy.\" When \"zhong\" and \"yong\" are used together as one term, it can be translated as \"centering the commonality.\" There is a considerable overlap between the Confucian doctrine of zhongyong and the Aristotelian Golden Mean. Both mean the virtue (not necessarily moral virtue), or excellence, of avoiding two extreme vices \u2013 deficiency and excess (see 11\/16, 11\/22, and 20\/1), and not a state of being mediocre. By associating \"zhong\" with \"yong,\" Confucius advises people to constantly practice zhong in the ordinary or everyday life that makes our heart-mind always at ease. Since everyday life situations are dynamic and hence there is no rigid rule to follow, the person has to embody the gongfu to respond to differing situations in a consistent way, and be creative as a co-creator of the universe. After all, the unity between heaven and human is not a combination of two entities or a human's ascendance to another world; it is rather one's becoming truly human in serving parents, taking care of children, respecting teachers, helping friends, and finding enjoyment in these activities (see 7\/19).\n\nThe kind of knowledge obtained through the Confucian sense of learning is closer to what is now commonly referred to as \"knowing how [to do something],\" as opposed to \"knowing what [is the case].\" The former is dispositional, and the latter is propositional. The teachings of Confucius are like road signs, or directives, that guide people's life and their actions, leading them to their own new discovery and their own unique life. An obvious omission in the Confucian learning program is natural sciences. Confucius felt close to nature, but he never displayed any interest in the dispassionate, objective analysis of nature, as scientists do. His remarks about nature are without exception the objectification of his moral and aesthetic sentiments and virtues. As Xu Fuguan points out, the names of plants and animals in the 300 Odes are sentiments and virtues of the poets, not botany or zoology. Western science interprets human as part of nature; Confucius interprets nature in terms of human.\n\nBut certain caution is needed in taking the Confucian learning as \"knowing how.\" First of all, while it is true that Confucius never really delved into natural sciences, the holistic and correlative way of thinking that was prevalent in Chinese philosophy, including Confucius' teachings, has led to remarkable achievements and insights about how the universe (including our own bodies) functions. It is best exemplified in traditional Chinese medicine. Confucius' own observation about the connection between human-heartedness and longevity (6\/23) and his followers' contribution to Chinese medicine and the Chinese theories of health are indications that Confucianism may have more profound understanding of how the natural world functions than modern medical science does, though the latter is indisputably much more advanced in detailed local areas (that is, if we put aside the fact that the two systems may be incommensurable scientific \"paradigms\"). The most remarkable feature of the Confucian outlook on the natural world is that it helps us to understand the inseparableness between the body and the mind, between moral cultivation and the overall wellness of a person, and between the state of an individual and her interpersonal relationships, and that the universe is a continuum, which must be viewed holistically (see Ni 1996, 1999).\n\nSecond, it is important to stress that the Confucian learning is not merely a matter of acquiring motor skills, as \"knowing how\" is commonly understood. It is more a transformation of the person. I may know how to overcome procrastination, but not disposed to do it or have the ability to do it. On the other hand I may be able to do it, but not know specifically how. The aim of the Confucian learning is to achieve the full capacity, including the strong inclination, to achieve excellence.\n\nAn interesting observation here is that, in this philosophy that aims primarily at prescribing a good way of life and offering instructions for people to grow mature and live well, the notion of time may also be different. \"The Master was standing on the riverbank, and observed, 'Isn't life's passing just like this, never ceasing day or night!'\" (9\/17) On the surface, this appears to be just a lament on how fast time goes. But the Master always draws moral lessons from observations of nature. The other passages succeeding this quote indicate that he is more likely reminding people that one should be like the river, making constant efforts to improve oneself. Time for a learner is not a passage that always passes evenly. \"As in pilling up earth to erect a mountain, if, only one basketful short of completion, I stop, I have stopped. As in filling a ditch to level the ground, if, having dumped in only one basketful, I continue, I am progressing\" (9\/19). \"If there was anyone who was never tired of practicing what he was taught, it was surely Yan Hui\" (9\/20), for he is a person that \"I only saw his progress; I never saw him stop\" (9\/21). \"There are indeed seedlings that do not flower, and there are flowers that do not fruit\" (9\/22). Though no one can be perfect, one should aim at constantly perfecting oneself.\n\nConfucius himself is a model learner. He says, \"In strolling in the company of just two other persons, I am bound to find a teacher. Identifying their strengths, I follow them, and identifying their weaknesses, I reform myself accordingly\" (7\/22). One must not hesitate in correcting oneself when in error (1\/8). When he was told that he misjudged someone, the Master said, \"I am fortunate. If I make a mistake, others are sure to inform me\" (7\/31). \"When you erred and yet not to correct yourself, that is to err indeed\" (15\/30). Often the problem is that, when something goes wrong, people tend to blame others or bad fortune rather than to search for the answer in themselves. Yet the exemplary person is like an archer who first searches for the fault within when he fails to hit the mark (Zhongyong 2001: Chap. 14; see also the Analects: 14\/35).\n\nWhile everyone should strive to become a junzi \u541b\u5b50 (exemplary person), the highest perfection of learning is to become a shengren \u8056\u4eba, or sage. A Confucian sage is not one who has eliminated all natural human desires. The ideal is actually to regulate and transform natural desires to the human level. There is no question that for Confucius, as for all the great thinkers of his time, humans need to regulate their desires. But Confucius never advocated the elimination of human desires. He himself is one who likes fine food, not merely whatever can fill the stomach (see 10\/8). With regard to sex, he only cautions young people not to overindulge in it (16\/7). The Songs (Odes) that he repeatedly quotes and advises his disciples to study are full of love themes. He is also fond of having fame (15\/20), though he also says that one should not be frustrated if one is not recognized by others (1\/1). He is very frank in saying that \"Wealth and honor are what people want, but if they are the consequence of deviating from the way, I would have no part in them\" (4\/5). \"If wealth were an acceptable goal, even though I would have to serve as a groom holding a whip in the marketplace, I would gladly do it. But if it is not an acceptable goal, I will follow my own devices\" (7\/12). The point is \"to desire but not to be greedy\" (20\/2), and to obtain what one desires without deviating from the proper way.\n\nPerhaps no passage in the Analects states Confucius' own orientation toward personal enjoyment more clearly than section 11\/26. The passage records a detailed conversation between Confucius and four of his close disciples, Zilu, Zeng Xi, Ran You, and Zihua. The Master said, with an obvious intention to create a relaxed atmosphere and to encourage the students to speak their minds, \"Just because I am a bit older than you do not hesitate on my account. You keep saying, 'No one recognizes my worth!' but if someone did recognize your worth, how would you be of use to them?\" The four students all expressed their wishes. Zilu said that his wish was to govern a state that was in trouble and to bring it back to a sure direction. Ran You's wish was to rule a small territory and to bring prosperity to the people in 3 years. Zihua stated his modest wish that he wanted to serve diligently as a minor officer and do his job well. Only Zeng Xi (also known as Zeng Dian), after plucking a final note on his zither to bring the music to an end and setting the instrument aside, said that he would choose something different from the rest. Here is how Zeng Xi expressed his wish:\n\n> At the end of spring, with the spring clothes having already been finished, I would like, in the company of five or six young men and six or seven children, to cleanse ourselves in the Yi River, to revel in the cool breezes at the Altar for Rain, and then return home singing.\n\nTypically people would expect the Master to endorse the first three disciples' wishes, for they all expressed moral and political ambitions. However, after hearing all, the Master heaved a deep sigh, and said that he would be with Zeng Xi, whose wish was nothing but enjoyment of a beautiful environment and pleasant company. The detailed description of Zeng Xi's relaxed way of expressing his wish is indeed part of the message: rather than anxiously waiting for his turn, he kept playing his music to the end even after the Master asked him \"What about you, Dian?\" Instead of being a nervous moralist who always worries about staying within the moral boundary, a real sage is one whose heart-mind is at ease, who is able to enjoy life artistically by spontaneous participation in the revival of everything, and celebrate the transformation of heaven and earth.10\n\nThis brings us to the question of the Confucian approach to art and aesthetics. If we say that today's conventional notion of art associates artworks with studios and galleries, the Confucian art is the artistic way of life itself. While the conventional artist dissolves the opposition between the mind and the \"hands,\" the Confucian sage achieves unity with heaven, and is able to participate in heaven's creation. Aesthetic enjoyment is actually the culmination of the Confucian learning. Reading the passage 7\/6 as a process of cultivation, we see that Confucius puts \"sojourn in the arts\" as the highest ideal, above other stages of practice, such as \"Set your will on the way. Have a firm grasp on virtue. Rely on humanity.\" Similarly, passage 8\/8 describes \"finding fulfillment or consummation in music\/enjoyment\" as a result of getting inspiration from the Odes and taking a stand from observing ritual proprieties. For Confucius, \"knowing that it cannot be done and yet doing it\" (a remark someone made about Confucius, 14\/38) is at its best when one \"takes pleasure\" in doing it (6\/20). When the Duke of She asked Zilu about Confucius, and Zilu did not answer, Confucius said: \"Why didn't you say that I am a person who forgets his food when engaged in vigorous pursuit of something, is so happy as to forget his worries, and is not aware that old age is coming on?\" (7\/19). The word \"forget\" is a strong indication of the pure non-utilitarian aesthetic ideal. These passages reflect that the ideal of Confucian learning is not in morality in the Kantian sense \u2013 not moral for the sake of being moral. It is the opposite: Morality is valuable because of its utilitarian function of leading to the aesthetic ideal (which is itself non-utilitarian)11 or that what is moral is itself beautiful and enjoyable. Once the ideal is achieved, there is no need to worry about morality. One simply follows the will of the heart-mind without overstepping the line and enjoys the freedom this entails, just like \"When the Dao prevails in the world, the common people do not debate affairs of state\" (16\/2).\n\nThe Confucian sage embodies zhi, knowledge or wisdom, and is therefore not perplexed; she embodies ren, human-heartedness, and is therefore not worrisome; she is courageous, and is therefore not timid (9\/29). But that is not all. The person is profoundly joyful. She enjoys water, for wisdom is like water, dynamic and creative; she enjoys mountains, for human-heartedness is like the mountains, enduring and full of dignity (6\/23). The Confucian artistic creation is displayed in one's entire life, and not merely in those \"big moments\" like jumping into a burning building to save a child, or taking up a dangerous mission to protect one's own country. After all, it is more difficult to be aesthetic consistently in daily activities, providing all sorts of social services, and building strong social relationships (this is where the \"Zeng Dian spirit\" differs from the Daoist and Buddhist ideals). Such a person may not be considered a prominent artist in the conventional sense of the term, yet for Confucius, she will necessarily be truly prominent (see 12\/20), because she cannot become such an artist without turning her own relatedness with others into what is harmonious and pleasant. Indeed, as Roger Ames and David Hall point out, the social order brought forth by the Confucian sage will be an aesthetic one. In contrast with logical or rational order, which enforces some external or transcendental rule or principle from without, the aesthetic order emerges as embodied rules and principles through self-cultivation and mutual coordination. In a logical\/rational order, there is no creativity, but only consistency and continuity, whereas in an aesthetic order, individuals and communities are able to creatively interpret and re-interpret the rules and principles. In a logical\/rational order, everyone is equal, because everyone is conceived abstractly as an agent, and hence they are substitutable with any other agent, whereas in an aesthetic order, individuals are concrete particulars, un-substitutable, and the inequality is a matter of deference to excellence (see Hall and Ames 1987: 131\u20138).\n\nReferences\n\nAmes, Roger T., and Henry Rosemont, Jr. 1998. The analects of Confucius: A philosophical translation. New York: Ballantine Books. (\"The Bible of Confucianism\" translated into English with philosophical sensitivity to Western philosophical assumptions.)\n\nBook of Rites (Li Ji \u79ae\u8a18). 1987. Shanghai: Shanghai Guji Chubanshe. (One of the \"Five Chinese Classics,\" composed around 200 B.C.E., this book records and describes in detail traditional rituals of ancient China during and prior to Confucius' time.)\n\nChan, Wing-tsit. 1963. A source book in Chinese philosophy. Princeton: Princeton University Press. (A comprehensive, though selective, collection of Chinese philosophical works covering its entire historical development, with helpful explanatory aids.)\n\nCheng, Shude \u7a0b\u6a39\u5fb7. 1990. Collected interpretations of the analects \u8ad6\u8a9e\u96c6\u91cb. Beijing: Zhonghua Shuju. (A most recent comprehensive collection of traditional commentaries of the Analects with the author's own brief analysis.)\n\nDai, Xi \u6234\u6eaa. 1999. Shigu questions and answers of the analects \u77f3\u9f13\u8ad6\u8a9e\u7b54\u554f, Vol. 2, in Siku Quanshu \u56db\u5eab\u5168\u66f8, Wenyuange copy, Classics Part, Four Books Section. Hong Kong: Dizhi Wenhua Chuban Co. Limited & Chinese University of Hong Kong. (A commentary of the Analects written during the Southern Song dynasty as a textbook for Shigu Shuyuan \u77f3\u9f13\u66f8\u9662, or \"Stone Drums College.\")\n\nDao. 2008. Symposium: Filial piety as the root of morality or the source of corruption (Part 1). A Journal of Comparative Philosophy 7(1): 1\u201355.\n\nFingarette, Herbert. 1972. Confucius \u2013 The secular as sacred. New York: Harper & Row. (A landmark work on Confucianism in English language which places great emphasis on ritual propriety and relates it to contemporary Western philosophical theories about language and mind.)\n\nHall, David L., and Roger T. Ames. 1987. Thinking through Confucius. Albany: State University of New York Press. (An in-depth discussion of Confucianism through comparison with Western philosophical theories.)\n\nHansen, Chad. 1985. Chinese language, Chinese philosophy, and 'truth'. Journal of Asian Studies XLIV(3): 491\u2013519. (A thought provoking essay that claims Western concept of truth to be alien to Chinese language and philosophy.)\n\nHuang, Yong. 2007. Confucian theology: Three models. Religion Compass 1(4): 455\u2013478. (Comprehensive guide to various interpretations of the religiosity of Confucianism.)\n\nHuang, Yong. 2008. Neo-Confucian hermeneutics at work: Cheng Yi's philosophical interpretation of Analects 8.9 and 17.3. Harvard Theological Review 101.1: 169\u2013201. (A thorough and clear analysis of different interpretations of the two difficult passages in the Analects.)\n\nIvanhoe, P.J. 2007. The shade of Confucius: Social roles, ethical theory, and the self. In Polishing the Chinese mirror: Essays in honor of Henry Rosemont, Jr. ed. Marthe Chandler and Ronnie Littlejohn, 34\u201349. New York: Global Scholarly Publications. (A critique of Rosemont's view that the Confucian conception of persons as essentially role-bearing, and questions the adequacy of such a view as the basis for moral theory.)\n\nKupperman, Joel. 1999. Learning from Asian philosophy. New York: Oxford University Press. (Illuminating illustrations on how Asian philosophy can enrich current philosophical practice and offer unique insights about life.)\n\nLi, Chenyang. 2000. The sage and the second sex, Confucianism, ethics, and gender. Chicago\/La Salle: Open Court. (An informative and inspiring anthology on the role of women in ancient China and the Confucian position about it.)\n\nMencius. 1970. Trans. D. C. Lau. New York: Penguin Books. (Attributed to Meng Zi, the \"Second Sage\" of the Confucian tradition, the book was considered one of the \"Four Canons\" of Confucianism.)\n\nNeville, Robert Cummings. 2008. Ritual and deference, extending Chinese philosophy in a comparative context. New York: State University of New York Press. (A lucid articulation of the relevance of Confucian ideas of ritual and the works of Xun Zi in contemporary life.)\n\nNi, Peimin. 1996. A qigong interpretation of Confucianism. The Journal of Chinese Philosophy 23(1): 79\u201397. (Articulation of basic Confucian values from what the author later calls a \"gongfu\" perspective.)\n\nNi, Peimin. 1999. Confucian virtues and personal health. In Confucian bioethics, ed. Ruiping Fan. Dordrecht\/Boston: Kluwer Academic. (From the Confucian holistic vision, the essay reveals how Confucian cultivation may be understood far beyond the scope of morality.)\n\nRosemont, Henry, Jr. 1991. A Chinese mirror: Moral reflections on political economy and society. La Salle: Open Court. (A sharp critique of contemporary industrial capitalism through reflections about the Chinese philosophical tradition and the modern China.)\n\nRosemont, Henry, Jr. 1998. Human rights: A bill of worries. In Confucianism and human rights, ed. Wm. Theodore de Bary and Tu Weiming. New York: Columbia University Press. (Critique of liberal autonomous individual as the conceptual basis for human rights.)\n\nSun, Xing Yan \u5b6b\u661f\u884d & Guo Yi \u90ed\u6c82. 1998. Collected sayings of Confucius, proofread with new additions \u5b54\u5b50\u96c6\u8a9e\u6821\u88dc. Shangdong: Qilu Shushe. (A collection of Confucius' sayings from books other than the Analects.)\n\nTu, Weiming. 1998. Epilogue: Human rights as a Confucian moral discourse. In Confucianism and human rights, ed. Wm. Theodore de Bary and Tu Weiming. New York: Columbia University Press. (Placed within the context of global human rights discourse, the essay argues that Confucian core values are not only compatible with, but can also enhance the universal appeal of human rights.)\n\nXu, Fuguan \u5f90\u5fa9\u89c0. 1984. The history of Chinese theories on human nature \u2013 Pre-Qin period \u4e2d\u570b\u4eba\u6027\u8ad6\u53f2: \u5148\u79e6\u7bc7, 7th ed. Taiwan: Commercial Press. (Through a survey of pre-Qin Chinese theories of human nature, the author tries to answer the question of what are the main characteristics of Chinese culture.)\n\nXun Zi. 1967. In basic writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu. Trans. Burton Watson. New York: Columbia University Press. (A pre-Qin Confucian classic and a rival of the Mencius, known for its emphasis on ritual propriety and its claim that human nature is bad.)\n\nZhongyong. 2001. Focusing the familiar, a translation and philosophical interpretation of the Zhongyong. Trans. Roger Ames and David Hall. Honolulu: University of Hawaii Press. (Originally a chapter in the Book of Rites and later regarded as one of the four canons, it is arguably the most metaphysical work in Confucianism.)\n\nFootnotes\n\n1\n\nThe translation of the Chinese texts in this chapter is mostly based on the English books listed in the bibliography at the end, often with some modifications, or, in the case of direct quotes from Chinese texts, my own. Citations from the Analects will be given simply in parentheses with the chapter number and the section number. For example, \"(2\/1)\" means Chap.\u200b 2, Sect. 1 from the book of the Analects.\n\n2\n\nSee Huang (2007) for a comprehensive summary of the controversy.\n\n3\n\nOf course this raises both the philosophical question about whether such a notion can be consistent with human subjectivity, namely human beings as decision makers, as initiators of our actions, etc., which Confucius certainly acknowledges, and the interpretive question about whether Confucius does not at the same time also think that humans are individual entities. P.J. Ivanhoe, for instance, raises a number of objections to this interpretation of the Confucian notion of self (see Ivanhoe 2007 and Rosemont's response in the same book).\n\n4\n\nThere is a heated debate on the issue in the recent years, initiated by Liu Qingping's criticism of Confucian morality as a basis for favoritism toward one's own family, and hence is opposed to the principle of justice. See Dao: A Journal of Comparative Philosophy (2008) for a collection of essays on this controversy.\n\n5\n\nRefer to Li's The Sage and the Second Sex (Li 2000) for the issue about Confucianism and gender, and pages 3\u20134 of the book for the specific issue about interpreting \"n\u00fczi.\"\n\n6\n\nThe utterances are not acts of descriptions about certain facts or acts of instructions to induce some other action; they are the very execution of the acts itself. A promise is a typical example \u2013 the utterance of \"I promise\" is the very act of promising.\n\n7\n\nReaders may refer to Neville (2008) for elaboration of the modern significance of the Confucian idea of ritual.\n\n8\n\nShun was an ancient sage king that Confucius revered greatly. According to traditional Chinese ritual, south is the direction to which the superior's seats face.\n\n9\n\nSee Huang (2008) for a detailed analysis of these interpretations.\n\n10\n\nHere I am basically following Cheng Yi and Zhu Xi's reading of the passage. There are some other interpretations. For instance, Cheng Shude takes the Master to be lamenting that given his age and the fact that there was no sage king to employ him, he had no chance to implement his visions in his life. His agreement with Dian was simply saying that he had no choice but to be like Dian (see Cheng 1990 : 812). Still another interpretation, held by Zhang L\u0215xiang, holds that the four disciples' aspirations show an ascending order. Zilu's was to bring peace to the land, which is necessary for implementing Ran You's wish \u2013 to let people have sufficient material supplies. Ran You's, in turn, is a necessary condition for implementing Zihua's wish, i.e. using ritual propriety to teach people and to transform the society. Finally, only when all the three wishes mentioned above become reality can people truly enjoy the kind of pleasure that Zeng Dian was talking about. The Master's \"with Dian\" is then actually consenting to this highest ideal (see Cheng 1990: 816).\n\n11\n\nThough this does not mean that arts cannot have utilitarian functions. For instance the Master says that the Songs \"can arose your sensibilities, strengthen your powers of observation, enhance your ability to get on with others, and give expression to complaints\" (17\/9). It only means that an aesthetic ideal does not need any utilitarian function for its justification.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_4\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 4. The Philosophy of Confucius' Disciples\n\nYuet Keung Lo1\n\n(1)\n\nDepartment of Chinese Studies, National University of Singapore, 5 Arts Link, Singapore, 117570, Singapore\n\nYuet Keung Lo\n\nEmail: chsloyk@nus.edu.sg\n\nAbstract\n\nAs the Zhou feudal order began to crumble in his times, one of Confucius' (551\u2013479 B.C.E.) ambitions was to train a new social class of people of learning and with moral aspirations and commitment and he called these people noble scholars (shi \u58eb). When they were properly and sufficiently trained in the various arts and classical learning, the noble scholars often tried to seek political office to restore the society that was in ritual disorder, and in this sense they were also called gentleman (junzi \u541b\u5b50). To Confucius, learning was not confined to books and must be translated into actual practices in everyday life and the political arena. Indeed, his own academy itself constituted a living environment where his teachings were transmitted to his disciples, who were expected to internalize and manifest them in their day-to-day interactions with one another in a fellowship that formed and shaped the earliest Confucian community. In the study of early Confucian thought, the physical environment where the real-life relationships and exchanges that took place and the teachings of the master were first practiced and eventually modified and transformed has been largely ignored. Thus it is worthwhile to examine how the earliest Confucian community was formed and how the master's teachings were practiced and tested before we discuss the philosophy of Confucius' disciples.\n\n## 1 Introduction\n\nAs the Zhou feudal order began to crumble in his times, one of Confucius' (551\u2013479 B.C.E.) ambitions was to train a new social class of people of learning and with moral aspirations and commitment and he called these people noble scholars (shi \u58eb). When they were properly and sufficiently trained in the various arts and classical learning, the noble scholars often tried to seek political office to restore the society that was in ritual disorder, and in this sense they were also called gentleman (junzi \u541b\u5b50). To Confucius, learning was not confined to books and must be translated into actual practices in everyday life and the political arena. Indeed, his own academy itself constituted a living environment where his teachings were transmitted to his disciples, who were expected to internalize and manifest them in their day-to-day interactions with one another in a fellowship that formed and shaped the earliest Confucian community. In the study of early Confucian thought, the physical environment where the real-life relationships and exchanges that took place and the teachings of the master were first practiced and eventually modified and transformed has been largely ignored. Thus it is worthwhile to examine how the earliest Confucian community was formed and how the master's teachings were practiced and tested before we discuss the philosophy of Confucius' disciples.\n\n## 2 Gate to Education\n\nWe know that Confucius was one of the first teachers who offered education to the common folk on a regular basis. Disciples clustered around Confucius but we do not know exactly how they actually spent their time together. In Chinese we have the term kongmen \u5b54\u9580, which literally means \"the gate of Kong,\" Kong being the family name of Confucius. Kongmen refers to the community or fellowship which comprises Confucius and his numerous disciples. Yet, this term is not original to the Confucian community it describes; rather, it was probably coined around the late fifth century1 and gained wide currency since the Tang dynasty (618\u2013906). Even though kongmen evokes a strong sense of physical community, in actuality, it pinpoints the cultural, moral, and social identity of Confucius and his followers, as the family name of Confucius unmistakably indicates. This is indeed the way the term was used especially in the early days when it was coined.2 Thus kongmen does not seem to tell us how the earliest Confucian community was constructed and how it functioned. At least, the family of Confucius does not get us very far in this regard.\n\nBut what about Confucius' \"gate\"? The Han exegete Bao Xian's \u5305\u54b8 (6 B.C.E.\u221265 C.E.) offered us an extremely valuable clue.3 As we are all taught, the first chapter of the Analects talks about friendship and self-cultivation, among other things. The line in question reads, \"When friends come from afar, isn't it joyful?\" Virtually all translators of the Analects render the term peng as \"friends\" (see, for instance, Slingerland 2003: 1). In glossing \"peng\" in the line, however, Bao says, \"Peng refers to people who share the same gate.\" This seems to be shocking, as far as our customary understanding is concerned. Indeed, for people in the Han period there was nothing unusual about Bao's gloss. For them, tongmen \u540c\u9580 can only mean \"people who share the same gate,\" namely, people who studied under the same master.4 It does not mean \"friends,\" as we have learned. In plain English, tongmen means \"fellow students\" or \"classmates.\"5 This peculiar meaning of tongmen continues in use to this day.\n\nWhat interests us here is the gate in question. Whose gate is it? Given that tongmen refers to fellow students who study under the same teacher, it would seem that the gate must refer to the teacher's gate. This can be supported by two considerations. First, since the Confucian community is denoted by the term kongmen, the gate evidently belongs to Confucius the teacher. The term is marked, as it were, with the family name of Confucius. Second, the term menren \u9580\u4eba (people of the same gate) appears five times in the Analects,6 and it clearly refers to Confucius' disciples in four occurrences. If his disciples could be referred to as \"people of the same gate,\" it seems that the gate must belong to Confucius. It does not seem to make sense that while the disciples studied with Confucius, their identity would be symbolized by a gate of someone other than their master.\n\nSeen in this light, Huang Kan's \u7687\u4f83 (485\u2013545) elaboration of Bao Xian's interpretation is particularly informative in his Lunyu jijieyishu \u8ad6\u8a9e\u96c6\u89e3\u7fa9\u758f (Subcommentaries on the Analects). He says,\n\n> [People who] share the same teacher are called peng whereas [people who] hold fast to the same ambition are called friends. Peng is synonymous with \"comrade;\" peng are people who form a comradeship at the gate of a [common] teacher.7\n\nHuang makes it explicitly clear that the gate belonged to the teacher (shimen \u5e2b\u9580).8 However, the Qing scholar Mao Qiling \u6bdb\u5947\u9f61 (1623\u20131716) disagrees and argues that peng was originally the appellation for \"gate\" and this \"gate\" actually referred to that which guarded the dormitories of the students rather than the gate that belonged to the teacher. According to Mao, Confucius' disciples lived together in the same quarters, and the \"gate\" in question, then, referred to the gate of their dormitories. Mao substantiates his interpretation with a variety of early classical sources, but a commonsensical reflection would seem sufficient to support his view. Given that many, if not most, of Confucius' disciples came from places other than his native state of Lu \u9b6f, they had to find a place to stay while studying under his tutelage. Even for disciples coming from Lu, their homes might be too far away from where Confucius was for them to commute, and they needed temporary lodging as well. It is, then, plausible that the disciples cohabitated in a place provided by Confucius. Since the dormitories were probably provided by Confucius, it also seems to make sense to call their front doors the teacher's gates. In fact, Confucius himself did make such a reference (Analects 11.15, 11.2). He called his academy, metonymically and metaphorically, \"Qiu's gate\" (Qiu zhi men \u4e18\u4e4b\u9580), Qiu being Confucius' personal name. Hence, the seemingly different interpretations of Huang Kan and Mao Qiling are indeed compatible, if not actually identical.\n\nThe sheer number of the disciples makes it unlikely that they all lived with Confucius in his own house. Once, a disciple named Chen Kang \u9673\u4ea2 asked Confucius' son Boyu \u4f2f\u9b5a if he had received any special teaching from the master given their unique relation. In reply, Boyu mentioned what he had learned from his father while running into him in the courtyard on two separate occasions (Analects 16.13).9 The courtyard in question cannot be just any courtyard, for it was one mutually understood by Chen Kang and Boyu. Given the explicit reference to private access to Confucius, the courtyard then must be inside Confucius' residence, and this means that the disciples probably did not live there with their master as Boyu appeared to be the only person who had such a privilege.\n\nIn the Analects, there are passages that seem to hint at the dormitory setting. For instance, we all know that Yan Hui \u984f\u56d8 (521\u2013481 B.C.E.) was the most beloved student of Confucius and the master considered him to be the only student who was truly fond of learning (Analects 6.3, 11.7). Yet, Yan Hui almost always kept his mouth shut in the master's presence; he seldom responded to the master's instruction and appeared, even in the observant eyes of Confucius, to be stupid. However, Confucius eventually came to the conclusion that Yan Hui was in fact not stupid at all. This is because the master had observed Yan Hui in private (si \u79c1) when the deceptively stupid student was either by himself or with his classmates, and he realized that Yan Hui's behavior actually could elaborate or even illuminate what had been taught to him (Analects 2.9).10 Where did Confucius observe his students? The key word si rules out the \"classroom.\" One viable possibility is the place where the students lived.11\n\nFrom Confucius' visit to Yan Hui's living quarters, it is plausible that the student dormitories were not far away from the master's residence. In fact, an episode concerning Ran Qiu \u5189\u6c42 (522-? B.C.E.) evidently supports our conjecture. One day when Ran Qiu returned from court, he ran into Confucius, and the master asked why he came back so late (Analects 13.14). How would Ran Qiu run into Confucius when he returned home? The most reasonable explanation seems to be that his dwelling was in the vicinity of the master's place. Still, there is another anecdote that may further substantiate our claim. One day when Confucius was out at court, a fire broke out in the stables on his residence. When the master returned, he asked if anybody was injured without a care about the horses (Analects 10.17). We do not know whom the master asked about possible human casualties, but it is plausible that the disciples were at the scene helping to put out the fire. If so, their dormitories could not be far away from the master's residence.\n\nIt should be noted that while the students lived in their own quarters, instruction might take place in Confucius' residence. Once, Ru Bei \u5b7a\u60b2 sent a messenger to seek audience with Confucius, but the master declined on the pretext of illness. As the messenger was on his way out, the master picked up his zither and sang, and he made sure it was heard (Analects 17.20).12 The incident suggests that some of the students were around Confucius in his home at that time, presumably for the sake of receiving instruction. That is why this incident was recorded. Book 10 of the Analects records the conduct of Confucius in private, including his preference and insistence on various quotidian details of everyday life such as eating and sleeping. These records all indicate that the students studied with the master in his residence, even if occasionally. In fact, at least some of the disciples had to practice their learning in the master's house (Analects 14.44, 6.5).\n\nBased on the Analects, then, we can conclude that the disciples' dormitories were not far away from Confucius' own residence and that Confucius and his disciples probably lived in close proximity to each other. As luck would have it, we still have a valuable fragment from an encyclopaedic work of the third century by the title of Huanglan \u7687\u89bd (For the Eyes of the Emperor), compiled under the order of Emperor Wen of Wei \u9b4f\u6587\u5e1d (reigned 220\u2013225). This fragment can confirm the finding of our investigation. In it we are told that \"the houses of the disciples with wells and water pots still remain\" (Quoted in Kong 1983: 446.86). And according to Kong Chuan \u5b54\u50b3 (fl. mid-twelfth century), the 47th-generation descendant of Confucius, the dormitories of the disciples were actually only a mere five li \u91cc (less than two miles) east of Confucius' residence, sandwiched by River Si \u6cd7\u6c34 to the north behind and River Zhu \u6d19\u6c34to the south in the front. Kong further specified that there was actually a lecture hall near the dormitories where Confucius would instruct his disciples, yet it had become dilapidated even though its site survived into the twelfth century (Quoted in Kong 1983: 446.86). The attachment of the lecture hall to the dormitories and its geographical proximity to Confucius' residence must have contributed significantly to the palpable sense of camaraderie and solidarity that characterized the earliest Confucian community. It is well known that Confucius tailor-made his pedagogy to suit the various learning habits and personalities of his students (Analects 11.22). Although this tailor-made approach does not presuppose a dormitory setting, it does require the teacher to get to know his students personally and understand their personalities, character flaws, and learning habits as well as individual strengths and weaknesses. Without such thorough understanding of his students, it is impossible for the teacher to educate them in accordance with the unique character and talents of each student. To get to know a student thoroughly, close contact and regular communication would definitely help.13 The physical proximity between the students' dormitories and their master's residence was crucial as it provided them ample opportunities to interact constantly with each other, and in a real sense, we can consider them to be living together in the same community. Finally, it is noteworthy that the Confucian community inaugurated by Confucius was apparently carried on through various lines of disciples even after the master died, for the term menren and mendizi \u9580\u5f1f\u5b50 continued in use to refer to the second generation disciples of Confucius as well (Analects 8.3, 19.12).\n\n## 3 The Disciples and the Earliest Confucian Community\n\nConfucius began his teaching career when he was in his early 30s, and over the course of his life, it is well known that he taught more than 3,000 students and some 70 of them were particularly outstanding in their well-rounded excellences. While Confucius was not the only or earliest teacher who made education accessible to the commoners, his disciples turned out to be the most influential presence in the social, political, and intellectual landscapes during the Warring States Period (404\u2013221 B.C.E.). In Sima Qian's \u53f8\u99ac\u9077 (145?\u201387? B.C.E.) magnum opus, Shiji \u53f2\u8a18 (Records of the Grand Historian), a special niche was created for them in a collective biography entitled \"Zhongni dizi liezhuan\" \u4ef2\u5c3c\u5f1f\u5b50\u5217\u50b3 (Arrayed biographies of Zhongni's [Confucius'] disciples). It was not a mere matter of paying tribute to Confucius14; rather, it was, to a large extent, a factual account of the widespread and lasting influence of the master's disciples in their own time and thereafter. The Grand Historian was just being truthful.\n\nWhile the identity of the vast majority of the three thousand disciples had long fallen into oblivion, the names of 77 were recorded in Sima Qian's collective biography, and they were, according to the Grand Historian, recognized by Confucius himself as \"noble scholars of extraordinary abilities\" who \"thoroughly embodied the training they had received.\" 15 According to the biography of Confucius \u5b54\u5b50\u4e16\u5bb6 (\"Kongzi shijia\") in the Shiji, the training in question was on the Odes, the Documents, the rites, and music (See Takigawa 1977: juan 67). Another earlier source, Kongzi jiayu \u5b54\u5b50\u5bb6\u8a9e (Family Sayings of Confucius) mentions the names of 76 disciples, which do not completely overlap with those in the Shiji, although the order in which the common names appear is basically identical.16 And the Kongzi jiayu says the 76 disciples had \"ascended to the master's hall and entered into his private chamber\" (\u5347\u5802\u5165\u5ba4). The two lists from the Shiji and Kongzi jiayu together yield 96 names.17 While the expression \"ascending to the master's hall and entering into his private chamber\" is taken metaphorically today, it probably was meant in the literal sense originally and indeed depicted the Confucian community graphically as Confucius himself used it to measure the progress and achievements of his disciples (Analects 11.15).\n\nApparently, Confucius did not demand any tuition; so long as a prospective student presented himself with a bundle of dried meat (Analects 7.7), he would welcome him. According to Xunzi \u8340\u5b50, (340\u2013245 B.C.E.) Confucius' disciple Zigong \u5b50\u8ca2 (520-? B.C.E.) even said that the master would not turn anyone away who came to seek education; he compared his teacher to a skilled physician, who had many patients at his door (Wang Xianqian 1997: 2.536). The sheer number of his disciples seems to attest to what Zigong said. They came from virtually all over China. From what we can still identify today, 43 came from the state of Lu, Confucius' homeland; six from the state of Wei, three from Qin, two each from Chen and Qi; and one each from Song, Chu and Cai (Zhang 2007: 24). As the master himself said, \"In teaching there is no difference in kind\" (Analects 15.39). What he meant here was that education was open to all in his community. A student's personal background was not relevant. Once, a young boy from a village notorious for its recalcitrant residents came to request admission from the master to the Confucian community, and when he was accepted, some of the disciples were nonplussed. Confucius then explained, \"When a person purifies his self (jieji \u7d5c\u5df1) before he announces his presence, I would approve his purity of mind even though I cannot guarantee what will become of him\" (Analects 7.29). From this example we can see that Confucius basically adopted an open-door admission policy; the bundle of dried meat was only meant to be a ritualistic token of the prospective student's sincerity. The fact that the young boy purified himself before visiting Confucius suggests that the master's insistence on sincerity was well known.18 Indeed Confucius' students would pay for their education a sum commensurate with their financial assets, and this was also considered a ritual gesture to their teacher as well. With this income, Confucius no longer needed to rely on an official career to make a living (Qian 1991: 16).\n\nThere does not seem to be any hard-and-fast restriction on the age of the student. We know that young boys (Analects 7.29, 11.26, 14.44) as well as adults only a few years the master's junior were admitted to the Confucian community.19 The disciples came from a variety of social backgrounds; some of them were noblemen20 while the majority were simply underprivileged folks. Yan Hui, for example, lived in wretched conditions that nobody \"was able to bear\" (Analects 6.11). Similarly, Ran Yong \u5189\u96cd (style Zhonggong \u4ef2\u5f13, 522-? B.C.E.) came from so humble a family that some suspected that he might not be offered an official post on that account (Analects 6.6), even though Confucius expressly recommended that he was \"capable of being a lord\" (Analects 6.1). Of the disciples of humble origin, some, like Yan Zhuoju \u984f\u6dbf\u805a, were even former robbers21 while Gongye Chang \u526c\u51b6\u9577 had been a prisoner even though, in Confucius' opinion, he was actually not guilty of any crime (Analects 5.1).\n\nThe Confucian community comprised an intricate mosaic of human relationships. Some disciples were father and son to each other; some were son and nephew to the master himself. And many others were probably friends who decided to come to study with Confucius together. Between Confucius and his disciples, we also witness a variety of relationships of different degrees of intimacy. For instance, Confucius publicly professed that he treated Yan Hui as if he were his son, and his love and care for his beloved disciple were mutual for it was no secret that Yan Hui also respected the Master like he would his father (Analects 11.11). In reality, most, if not all, of the disciples treated Confucius as their father. It is quite certain that Confucius was well aware of their love and respect. Little wonder that he would rather die in their hands than in the hands of retainers (Analects 9.12). The master preferred to die under the care of his \"family.\" When Confucius passed away, the disciples unanimously agreed to observe the 3-year mourning ritual at the master's gravesite, and Zigong, in particular, even continued to stay on for three more years (Takigawa 1977: juan 47, 746). Since the 3-year mourning period was reserved only for parents, the disciples' observance of the ritual in effect represented the most unequivocal statement of their profound respect for their mentor. The fictive relationship can actually become real. Confucius appreciated the personal qualities of some of his disciples so much that he, for example, gave his own daughter to Gongye Chang (Analects 5.1) in marriage and the daughter of his brother to another disciple Nan Rong \u5357\u5bb9 (Analects 5.3, 11.6). All in all, the Confucian community in effect functioned much like a close-knit family. The only missing members seem to be girls and women.22\n\nThe majority of the disciples naturally came and left; the length of their stay with Confucius varied according to their aspirations, ambitions, and of course, the availability of an official post. There does not seem to be a set length of time for the Confucian program of learning. Some students wanted to learn as much as necessary within a relatively short period of time. One young student, for example, was asked to be the master's messenger; it was an opportunity for him to learn the proper rituals of sending and receiving guests. When someone asked if the teenager had made progress in his learning, Confucius replied that he was actually only trying to wrap up his learning as soon as possible (Analects 14.44). Perhaps for the same reason, the master also warned a more accomplished disciple Zixia \u5b50\u590f (507-? B.C.E.), even after the latter had an official career as Governor of Jufu \u8392\u7236. Confucius told Zixia not to hurry things for petty gains if he wanted to succeed in larger enterprises (Analects 13.17). On the other hand, Confucius would also send his disciples out to start an official career if he deemed them capable and ready (Analects 5.6). Even though the disciples could decide on the pace and length of their study, it appears that a serious disciple would spend at least 3 years under the tutelage of Confucius before he looked for or accepted a job (Analects 8.12). Ultimately, Zixia summed it up most appropriately: \"When one has the leisure from studying, one should pursue an official career\" (Analects 19.13). Every student could have his own timetable.\n\nWhy did people come to study with Confucius? If we look at Confucius' curriculum, we may get a telling clue. Among many other things taught in the Confucian community, the so-called Six Arts were well known. They were rituals, music, archery, charioteering, writing, and mathematics. These were practical skills required for employment in the service of feudal vassals. In other words, people came to Confucius to learn the skills for a respectable and, hopefully, profitable career under the patronage of feudal vassals, who in many cases were then trying to recruit fresh talents to help them scramble for political clout and power. The prospective students came to find a way to improve their material life; that is why some of them would even ask about the art of agronomy and horticulture (Analects 13.4). Students such as Zizhang \u5b50\u5f35 (503-? B.C.E.), who had higher aspirations, would seek instructions on how to pursue an official career (Analects 2.18). All in all, the prospective student certainly did not come to find out what his self was and how to cultivate it.23 Once, Confucius recommended Qidiao Kai \u6f06\u96d5\u958b (540-? B.C.E.) for an official post, and when the disciple declined because he did not yet feel confident, the master was visibly pleased (Analects 5.6). Confucius was pleased because Qidiao Kai's modesty reflected his seriousness in pursuing the Way, which was evidently somewhat uncommon in the Confucian community. Hence, we can almost hear Confucius' inaudible sigh when he bemoaned that \"It is not easy to find a man who, after studying for 3 years, does not think about a salary\" (Analects 8.12).\n\nWhat distinguishes Confucius from other teachers in or before his time is that he discouraged learning strictly for material gains. When Zizhang came from the far away state of Chen \u9673, to express his wish to study with the master in hopes of an official career, Confucius admonished the young man, who was 48 years his junior, that he should study for the sake of learning and for his own good. If he could avoid making mistakes in his words and deeds, the master emphasized, an official career would only be a matter of course (Analects 2.18). To another student Zixia, who was 44 years younger than himself, the master also exhorted him to be a \"gentlemanly scholar\" (junzi ru \u541b\u5b50\u5112), not a \"petty\" one (xiaoren ru \u5c0f\u4eba\u5112) [Analects 6.13]. After all, the master said, \"The gentleman seeks the Way; he does not seek to be fed. Plough the fields and you may still go hungry. Apply yourself to learning and you may yet make a career. Therefore, a gentleman worries that he may not find the Way, he does not worry that he may remain poor\" (Analects 15.32). On numerous other occasions, Confucius reminded his students repeatedly that the true noble scholar (shi \u58eb) should aspire for the Way rather than merely worrying over his material provisions. Hence, he said, \"A noble scholar sets his heart on the Way, and if he feels ashamed of shabby clothes and coarse food, he is not worth any consideration\" (Analects 4.9).\n\nIn the Analects, numerous chapters deal with the subject of wealth and poverty and they should be read in light of the master's emphasis on the pursuit of the Way even if at the expense of acquiring wealth. Confucius himself confesses, \"Even though I may have coarse grain for food, water for drink and my bent arm for a pillow, I'll find joy therein. Wealth and honor inappropriately acquired are nothing but fleeting clouds to me\" (Analects 7.16). Being his true self and being joyful are what Confucius seeks for himself; this is one of the crucial implications of what he calls \"learning for one's own self\" (weiji \u70ba\u5df1) [Analects 14.24]. For this reason, he praises Yan Hui for being able to enjoy himself with simple food and drink even in a miserable dwelling (Analects 6.11). By the same token, he is proud of Zilu \u5b50\u8def (542\u2013480 B.C.E.) for his being able to stand in his tattered gown without feeling ashamed alongside people who wear fine furs (Analects 9.27).\n\nMaterial provisions pertain to personal, petty considerations while the pursuit of the Way demands lifelong dedication to moral and cultural obligations (Analects 8.7). As Confucius said, \"You can make the gentleman understand an issue in light of what is right, whereas you can make the petty man understand an issue in light of the gains involved\" (Analects 4.11). Material provisions can be acquired by offering one's skills and expertise to a feudal lord while the self-appointed mission of carrying on with the Way makes one a morally fulfilled person and authenticates one's human existence. That is why Confucius reminded his students, \"People in the past learned for their own selves (weiji \u70ba\u5df1) whereas people today study for others (weiren \u7232\u4eba)\" [Analects 14.24].\n\nNevertheless, material provisions and the pursuit of the Way are not necessarily incompatible goals. A sensible man as he was, Confucius acknowledged that \"wealth and rank are what people desire\" (Analects 4.5) and he himself claimed that if he could acquire riches by driving a chariot, he would do it (Analects 7.12). On the other hand, one of Confucius' goals in education was to train political talents, and this was particularly emphasized in the early phase of his teaching career. This is what he meant by \"learning for the sake of others,\" namely, to serve in the political arena with one's acquired learning and skills. That was the reality of his time and he acutely realized it. Therefore, Confucius did intend his disciples to pursue an official career, and perhaps to become wealthy. While Yan Hui was well known for his moral accomplishments, it is erroneous to assume that he was averse to a career in political governance,24 and he was indeed a disciple from the early phase of Confucius' teaching career when the master was primarily intent on training political talents. As mentioned earlier, he would urge his disciples to pursue an official career when they were ready. Contrary to common assumptions, Confucius never meant to emphasize learning only for learning's sake. For him, one of the main goals of the study of the Odes, for instance, was to provide training in politics and diplomacy (Analects 13.5, 17.9). Indeed, Confucius' professed purpose of education was so well known that \"scouts\" from other states would come to find out if any of his disciples was suitable and ready for employment (Analects 5.8, 6.8, 11.24, 11.7).25\n\n## 4 The Confucian Program of Learning\n\nIn spite of the evolving spiritual progress of Confucius and the myriad differing motives of his disciples, the distinctive calling to study for one's own self was no doubt the trademark of the Confucian community. The calling was understandably challenging and it might be a clarion call to the disciples to recognize and confront their inner selves that were deep in the core of their persons. For instance, when Zaiwo \u5bb0\u6211 suggested that the typical 3-year mourning period for one's deceased parents be reduced to 1 year, Confucius asked him if he would be able to feel at ease eating white rice and wearing fine silk after only 1 year of mourning. The master was not trying to persuade the seemingly unfeeling disciple on rational grounds; rather, he was compelling him to wake up to his genuine feelings for his parents and become morally alive. And when Zaiwo answered in the affirmative, the master could only say in distress that Zaiwo was not humane (buren \u4e0d\u4ec1) [Analects 17.21].\n\nThis episode concerning Confucius and Zaiwo captures the spirit of the master's teaching most graphically. First of all, Confucius respects Zaiwo as an independent person who can will and feel on his own. This is the baseline for the master's teaching. Therefore, as much as he wants to see a change of heart in his disciple, Confucius does not appeal to the \"universal\" tradition of mourning practice; neither does he abuse his own authority as a teacher. Confucius once asked Yan Hui rhetorically, \"In the practice of humaneness does a person follow [the feelings and will of] his own or [those of] others?\" (Analects 12.1) We can thus appreciate that when the master criticizes Zaiwo for being inhumane he is saddened that his disciple has failed to establish himself on his own. The self of Zaiwo is not sensitive enough to erect itself; it appears to stoop to material comfort and selfish enjoyment.\n\nConfucius firmly believes that an individual should and must discover for himself his inner core of being where the sprout of humaneness lies dormant. The dormant humaneness would spring to life upon its host interacting with his fellow beings, the most important of whom are his parents and family members. Only then will the personal self be gradually nurtured into moral fruition through a lifelong process of becoming in the art of interpersonal negotiation. The nurturing of the personal self entails determination to sustain its growth and development vis-\u00e0-vis an expanding circle of human relationships.\n\nSecond, while we all recognize that Confucius was particular about rituals, we may overlook the fact that he was indeed unrelentingly critical of the rituals of his time. On most occasions in the Analects where he discussed rituals, he was actually showing his dissatisfaction over or even disgust at the ritual abuses of the day.26 For him, the spirit of rituals did not lie in their exterior forms which might very well have become fossilized and outmoded (Analects 17.11). Confucius was keenly interested in revitalizing and refashioning many of the obsolete rituals prevailing in his time (Analects 9.3). However, for him, the 3-year mourning ritual was not ready to change. He did not look at the 3-year mourning as a rigid custom; rather, he considered it a most appropriate ritual gesture to express our genuine feelings for our deceased parents. In other words, the ritual gesture simultaneously embodied and revealed our inarticulate feelings. But more importantly, for Confucius, the ritual form was not only integral to our love and respect that were amorphous, but it indeed consummated and embodied them and authenticated us as bona fide human beings.\n\nThe 3-year mourning ritual, then, was still a very much vibrant legacy of the traditional culture which Confucius inherited and admired. The observance of the ritual would make us not only morally but authentically indebted to a time-honoured cultural tradition whose revival and continual transformation was Confucius' lifelong dream. When we are thus incumbent, we can be called an authentic shi, or a noble scholar. Zeng Can \u66fe\u53c3 (honorifically, Zengzi \u66fe\u5b50, 505\u2013435 B.C.E.) describes it best when he says, \"To be a noble scholar, one cannot afford not to be strong and resolute, for one's burden is heavy and one's road is long. When a person takes up humaneness as his burden \u4ec1\u4ee5\u7232\u5df1\u4efb (lit., the burden for his self), is that not heavy? When the road ends only with his death, is that not long?\" (Analects 8.7) On the one hand, the intimate relationship between one's personal self (ji \u5df1) and humaneness is highlighted here. The analogy of a lifelong journey demanded of the humane self, on the other hand, suggests that the individual must carry on a cultural tradition much larger than his personal self. Given such an unyielding demand on the aspiring noble scholar, we can appreciate why some disciples felt intimidated and were too feeble-hearted to take up the noble challenge. Ran Qiu, for instance, told Confucius that even though he was fond of pursuing the Way as the master taught, he did not have the moral stamina to sustain his efforts (Analects 6.12). Perhaps for this very reason, Confucius often exhorted his disciples to apply themselves to follow the dictates of their humane self, even if only for one single day (Analects 4.6).\n\n## 5 Harmony and Tension\n\nAs has been analyzed, the Confucian community consisted of an intricate mesh of human relationships. Existentially speaking, then, the cultivation of the humane self was inevitably implicated in the crisscrossing of human interactions on a regular, if not daily, basis. In fact, Confucius himself offered an emphatic assurance that \"a virtuous person will not stand alone; he is bound to have neighbors\" (Analects 4.25). Thus a virtuous person should expect to cultivate himself in a neighborhood of like-minded people. It was only with this communal understanding that Confucius would praise the living in a neighborhood of humane residents as \"beautiful\" (Analects 4.1).\n\nFor a community to function properly there must be some guiding principles to which its members will adhere in negotiating their daily transactions with one another. Even though Confucius expressly pronounced that he found it difficult to educate people who could spend a whole day together showing off their shallow wits without ever saying anything appropriate (Analects 15.17), as far as we know, he did not formally stipulate any rules to regulate the Confucian community. Yet, it should have been clear to all his disciples that the master exhorted them to become true gentlemen.27 After all, the disciples understood that the purpose of the collective life in the Confucian community was to cultivate humaneness with each other's assistance (Analects 12.24).28 In this connection, we can imagine that what Confucius had said on numerous occasions about the self-definition of the noble scholar must have guided all members in the Confucian community in their everyday lives. Confucius, for instance, said, \"The gentleman should be proud without being contentious, sociable without being partisan\" (Analects 15.22). Apparently, the only occasion on which the gentleman would engage in competition is archery (Analects 3.7). Clearly, the master asked his disciples to respect themselves as honorable denizens in his community; this self-respect must have come from their determination to become gentlemen. And with a strong will of which even an army cannot deprive (Analects 9.26), every aspiring gentleman should have a sense of lofty pride. But as a member of the Confucian community, everyone should also learn to be sociable and act according to what is right and appropriate. Since partisanship and competition for personal advantages tend to undermine the solidarity and camaraderie of the community, they are discouraged. In fact, Confucius made it crystal clear that \"The gentleman seeks harmony, but not conformity\" (Analects 13.23). No doubt, the master would like to see harmony among his disciples who lived together in a close-knit family that was the Confucian community. Indeed, he evidently enjoyed the company of his disciples in such a harmonious environment (Analects 11.13). Yet, at the same time, Confucius also respected the differences of his disciples, and he no doubt would try his best to foster mutual respect among them.\n\nThe camaraderie of the disciples clearly reveals itself in the various interactions among themselves. One of the most visible expressions of such amity is mutual sharing among the disciples. For instance, when Zihua \u5b50\u83ef was sent on a mission to the state of Qi \u9f4a, Ran Qiu requested an allowance of grain for Zihua's mother from Confucius (Analects 6.4). Similarly, when Yan Hui died prematurely, we can understand why his father Yan Lu \u984f\u8def would ask Confucius to spare his own carriage in order to provide for an outer coffin for his son (Analects 11.8). Yet, many other disciples also pleaded to give their brilliant classmate a lavish burial. And in spite of the emphatic objection of the master, they proceeded with their plan (Analects 11.11). Their love and respect for their fellow student is unmistakable. Once, Confucius had a conversation with Yan Hui and Zilu in which they each shared their personal aspirations. For Zilu, he wished that he could share his carriages, horses, clothes, and furs with his classmates and friends without being upset when they damaged his property (Analects 5.26). This seems to be a less than lofty aspiration, but in light of the noble spirit of mutual assistance in the Confucian community, Zilu's aspiration to unconditional sharing was indeed noble enough.29\n\nThe shared destiny of the Confucian community perhaps was most readily seen when the master and disciples encountered dangers on the road. The best evidence for the solidarity in the Confucian community is revealed in the fact that several times when Confucius and company were trapped on their journey and their lives were threatened, everybody stayed together in one common destiny with unswerving faith in the moral values their master had taught them. Even though their master was marooned like a \"dog without a home\" (sangjia zhi gou \u55aa\u5bb6\u4e4b\u72d7), none of the disciples deserted him or the Way they pursued with him. In fact, they fought hard to defend their master and their Heaven-ordained destiny.30 In the case of Yan Hui, when Confucius and his disciples were stranded in Kuang \u5321, Yan Hui and Confucius became separated during the chaos. When the two were eventually reunited, the master said, \"I thought you were dead.\" In reply, Yan Hui said, \"While the master is still alive, how would I dare to die?\" (Analects 11.23) It is interesting to note that Yan Hui's father was still alive and well when this narrow escape from death took place; yet, the reason Yan Hui did not dare to die was because he believed Confucius had survived the life-threatening episode. This suggests that the spiritual bond between Yan Hui and Confucius was even greater than the blood relation between the devoted disciple and his father Yan Lu.\n\nThe camaraderie of the disciples can certainly be considered as an expression of harmony in the Confucian community. It should be noted that in the Confucian doctrine while harmony recognizes moral egalitarianism, it thrives on social distinctions. Thus, even though Yuoruo \u6709\u82e5, who was 30 years younger than Confucius, concluded that the application of the rites prized harmony (Analects 1.12), we should not overlook the fact that the spirit of rituals actually lies in making and affirming social distinctions. Confucius certainly recognized social distinctions and in fact took them seriously. Allegedly, he advocated the doctrine of the rectification of names (zhengming \u6b63\u540d) [Analects 13.3], and he taught that we should respect our elders and superiors. Yet, it is not clear whether seniority did carry any actual weight and was respected in the Confucian community. In fact, there appears to be signs that indicate that seniority was not always given due respect.\n\nWhile we expect that most of the disciples would learn the art of music (one of the Six Arts), not all of them were equally skilled in it. Zilu was one of the students who came to study under Confucius in the master's early teaching career. Perhaps not insignificantly, Zilu was only 9 years the master's junior. As far as we know today, he was the second oldest student in the Confucian community. The Analects certainly portrays him as an intimate companion to Confucius, and therefore we would expect that he commanded respect among his classmates. Apparently he did until 1 day when Confucius seemed to complain about Zilu's musical skills, and on that account some of the disciples ceased to respect this senior student. As a result, Confucius attempted to resolve this insidious discord by saying that \"Zilu had actually ascended to the hall even though he had yet to enter the chamber\" (Analects 11.15). In other words, Confucius personally endorsed Zilu's accomplishments as his student. At the very least, this seems to be an unusual act of intervention by the master. Why would Confucius feel compelled to speak in favor of Zilu? We do not know how effective the master's endorsement of Zilu's accomplishments turned out to be, but apparently, a disciple's status in the Confucian community had something to do with the appraisal he received from the master. In fact, the master's approval seems to matter a lot more than a disciple's own accomplishments. More importantly, the respect a disciple commanded among his fellow students might not be commensurate with his seniority in the community, and this suggests that while Confucius insisted on the junior showing respect to his senior, this doctrine was not necessarily practiced even in the very community where it was taught.\n\nIn the Analects, we sometimes find the disciples soliciting their master to comment on their own abilities (Analects 5.4), and they sometimes seem to ask their master bluntly to compare their talents to those of their classmates. These queries seem innocuous enough, but if we examine them in the context of an emergent Confucian community whose denizens supposedly took it upon themselves to live in strict accordance with what they had personally learned from their master and realized their shared commitment to a noble ideal of gentlemanly living, then these innocent inquiries might reveal traces of tension and rivalry among members of the community.\n\nAs mentioned earlier, Confucius acknowledged that Yan Hui was very much like a son to him. The master also made it known that Yan Hui was the only student who was fond of learning as much as he was, even after his premature death. We can imagine that the master would publicly show his special affection and care for his beloved student as well. No doubt Yan Hui was a gifted and hardworking student, but the slighting of Zilu by his classmates suggests that talent and industry might not be sufficient to command respect in the Confucian community. And in Yan Hui's case, he lived in unusual poverty31 and even the master admitted that he appeared to be dumb in his presence (Analects 2.9). He simply did not seem to stand out in any particular way. All things considered, Yan Hui's esteemed status must have owed a great deal to the master's generous accolades to him.\n\nWith this in mind, we can understand why other disciples sometimes ventured to ask Confucius to compare themselves with Yan Hui. And we must emphasize that the comparisons seem to focus on Yan Hui, Zigong, and Zilu, all of them being senior and advanced students in the Confucian community. To be sure, it is not clear whether all of these recorded comparisons were sought by the concerned students, yet given their senior status and plausibly high profiles in the Confucian community, it is possible that some of the concerned students might have a following even though that might very well go against their own wishes. It is probable that the \"secret\" followers of these esteemed students would try to settle the rank order of their heroes among themselves by seeking the master's assessment on the matter. For instance, Confucius was reported to have said, \"Yan Hui came close to perfection, I suppose, and yet he often suffered poverty.32 Zigong did not accept his lot and went into trading; his speculation is often right\" (Analects 11.19). Granted that we do not know why Confucius would make such a comparison, it seems clear that it was made for the curiosity of someone who was interested in ranking two of the most gifted students in the Confucian community.\n\nIt is also noteworthy that while we appreciate Confucius' candor, his answer was purposefully unequivocal as if he wanted to settle the matter once and for all. This apparent intention is even more obvious when the master initiated the comparison between Yan Hui and Zigong on another occasion. We do not know why Confucius would bring up such an issue; perhaps Zigong himself had said something to trigger the comparison in the first place. In any case, here is what happened.\n\n> Confucius asked Zigong, \"Which is better, you or Yan Hui?\"\n> \n> \"How do I dare to compare with Hui? Hui can deduce ten things from one thing he learns but I can only deduce two from one thing I learn,\" replied Zigong.\n> \n> The master said, \"Indeed, you are not his equal; and neither am I\" (Analects 5.9).\n\nIf Confucius indeed wanted to put a stop to the kind of potentially insidious comparison he was asked to make, his affirmative answer to Zigong could not have been more effective. If the master himself was not Yan Hui's equal, then who could be?\n\nIf it is unfair to second-guess Zigong's intention in the comparison between him and Yan Hui, Zilu could hardly extricate himself from his jealousy of Yan Hui. Zilu evidently would have liked to win the favor of Confucius. Once, Confucius regretfully wished that he could take a raft and put out to sea since he was disappointed that the Way did not prevail in his time. And he added that perhaps Zilu was the only person to accompany him on the trip. Upon hearing this, the senior student was overjoyed (Analects 5.7). It is irrelevant that Confucius never did take the trip, but Zilu's reaction to Confucius' suggestion clearly indicates that he cared very much about what kind of place he might occupy in the heart of the master.\n\nThus it is understandable that when Confucius gave unconditional and exclusive approval to another disciple, Zilu might squirm in jealousy. Once, Confucius had a conversation with Yan Hui and Zilu, and the master said, \"To come out when needed and to hide when dismissed \u2013 only you and I can do this.\" Zilu was evidently displeased and he ventured to challenge the master. Since he was known for his courage and martial skills, Zilu confronted the master by asking, \"If you had command of the Three Armies, whom would you take as your lieutenant?\" (Analects 7.11) Obviously, Zilu was trying to compel Confucius to ascertain his own niche in the master's heart. We cannot but sense a subtle rivalry between Yan Hui and Zilu.\n\nPerhaps Zilu's jealousy was not unique to him. When Yan Hui died, Confucius was greatly saddened and he wailed wildly. The disciples in the funeral procession then reminded him, \"Master, is such grief not excessive?\" (Analects 11.10) We should recall that Confucius normally advocated the doctrine of the Mean, so it is easy to understand why his disciples found him a little dramatic in showing his grief in public.33 Perhaps more importantly, Confucius apparently did not show the same grief when his own son Boyu died.34 Yet, in the final analysis, it is more likely that the disciples felt that Confucius might be too visibly partial to his beloved disciple.35\n\nIt should be pointed out that even after the death of Confucius, the rivalry between some disciples apparently continued to persist. It did not involve Yan Hui as he had already predeceased the master. The most notable rivalry, and perhaps the only one that existed, was between Zizhang, Zixia and Ziyou \u5b50\u6e38 (506-? B.C.E.), the latter two being the exemplary students of literature in the Confucian community (Analects 11.3). According to the Analects, the rivalry between these second-generation masters in literature, in fact, might very well have been purely academic (Analects 19.3, 19.12, 19.15) and did not involve any personal competition or rivalry for status or for reputation. Their differences concerned approaches to self-cultivation but their common objective that had been passed down from Confucius had not changed. They all strove for the consummation of humaneness (Analects 19.15, 19.16). In the end, they remained faithful to the fundamental doctrine of their master: \"The humane person wishes to help others achieve what he wishes to achieve for himself; he wishes to help others to obtain what he wishes to obtain for himself\" (Analects 6.30).\n\nHowever real the jealousy and rivalry were among some disciples in the Confucian community, evidently they did not turn out to be destructive or divisive. The disciples actually lived in communal peace. Even if some disciples did feel jealous of Yan Hui, Yan Hui was indeed a positive influence that pervaded in the Confucian community. The master himself admitted that since he had admitted Yan Hui to the Confucian community, his disciples became much more cohesive. Confucius said that in teaching he never hid anything from his disciples (Analects 7.24) and even his own son did not have any privilege in this regard (Analects 16.13). In other words, he treated everyone in the Confucian community with equal respect and fairness; he did not play favoritism. This spirit of fair-mindedness inspired all members of the Confucian community and overrode petty jealousy and rivalry before and after the death of Confucius. We learn that many disciples chose to settle around the gravesite of the deceased master and thus the Confucian community continued to exist both physically and spiritually and throve in the absence of the master (Takigawa 1977: juan 47, 746\u2013747). Yet, none of the senior disciples came forward to assume the leadership of their community. When someone suggested that Zigong was actually more worthy and competent than the master himself, the senior disciple readily and emphatically dismissed the insinuation that he could and should now assume the moral leadership of the Confucian community (Analects 19.25). Zigong's refutation not only was meant to defend the unrivalled greatness of the master, but it also declared that all disciples of Confucius were truly equal and respected one another. There might be occasional innocuous rivalry but it was perhaps only meant to win the favor or get the attention of the master whom they dearly adored. In the final analysis, it can be argued that the disciples by and large followed their master's teaching; they acknowledged both that they were all different in their abilities and talents and that they might have a different yet unique niche in their master's heart. They could live together in harmony while respecting one another's differences (Analects 13.23). Thus, they did not need a moral leader. In spite of Confucius' death, the earliest Confucian community did not disintegrate because of factional strife, as every member sincerely upheld what the master had taught.\n\n## 6 Confucian \"Family\"\n\nThe Confucian community virtually constituted a family in terms of its living environment, fictive kinship, emotional bonding, and philosophical outlook. Confucius was revered as not only as a surrogate father of the family but also the \"father\" of the \"school\" (jia \u5bb6, literally, family) of thought called Confucianism (rujia \u5112\u5bb6). When the Han Grand Historian Sima Tan \u53f8\u99ac\u8ac7 (?-110 B.C.E.) classified the six major philosophical doctrines of the pre-Qin period, he considered each of them to be forming a \"family\" of its own. The idea of \"family\" was not merely a convenient metaphor but actually signified the historical reality that a philosophical doctrine actually resulted from the collective wisdom of numerous thinkers over generations who shared a common core of fundamental concerns as well as approaches and solutions to them. 36 No doubt the metaphor is most apt and realistic for Confucianism as the doctrine developed over time along then recognizable lineages even after the demise of Confucius. To express his extraordinary veneration for Confucius, Sima Qian violated his own organizational principles of his magnum opus Shiji and accorded the master a special biography in the category of hereditary houses which was reserved only for feudal lords and nobles of hereditary enfeoffments, who of course established their biological families through actual kinship. The analogy hinges upon the fictive kinship relations between the master and his disciples, which not only signified their emotional bonding but their intellectual affiliation as well. Graphically, the portraits of Confucius and his 72 disciples were often painted together in the Imperial Academy and tombs, and the portraits of the disciples rarely appeared by themselves.\n\nAs Confucius' teaching career spanned over four decades or so, students came to follow him at different times. In the master's own words, they can be classified into the early (xianjin \u5148\u9032) disciples and later (houjin \u5f8c\u9032) disciples (Analects 7.7), who began to study with Confucius when he returned to his home state at the age of 68 after a 14-year-long peripatetic search for a feudal lord who would implement his political vision. Thus roughly speaking, there were two generations of disciples from the earliest Confucian community. Owing partly to the personal transformation of Confucius himself as a philosopher and partly to the change of the ethos in late Chunqiu times, the learning of the early and later disciples differed in character. The early disciples such as Zilu, Ran Qiu, and Zigong aspired to employ themselves in politics while Ziyou, Zixia and Zengzi were keen on studying culture, which includes rites and music (Qian 2002: 94\u201395). Of course, there are exceptions, and some disciples such as Yan Hui and Zigong actually straddled both generations. In any case, the later disciples actually classified the specialties of both generations into four main categories: virtue, oratory, government, and culture (Analects 11.3). On the other hand, Confucius in his teaching referred to literature and real-life situations and instructed on how to do one's best and act in good faith (Analects 7.25). Evidently, the disciples' classification and the master's pedagogy coincide.\n\nThe disciples were not trained as philosophers; they received training in the Odes, the Documents, the rites, and music; these were all practical arts for political service and governance. Much worse, with the exception of Zengzi, virtually none of them left us with any writing of their own. The bibliographical section of the Han shu (Han History) lists only three works by Confucius' disciples and four by his second-generation disciples.37 Except for a redaction of the work of Zengzi in ten scrolls, none survives today. To make things even more complicated, the disciples' works all belonged to a philosophic family and thus similarities might overshadow individual differences. Toward the end of the second century B.C.E., Han Fei \u97d3\u975e reported that Confucianism had developed into eight branches, each of which was identified with the family name (shi \u6c0f) of its purported founder. Granted that Han Fei's characterization is ambiguous and puzzling, it nonetheless implies that Confucianism was perceived as comprising an extended family over generations. Only three of these branches \u2013 Yan shi \u9854\u6c0f (Yan Hui),38 Zizhang shi \u5b50\u5f35\u6c0f (Zizhang), and Qidiao shi \u6f06\u96d5\u6c0f (Qidiao Kai) \u2013 can be attributed to the immediate disciples of Confucius. Unfortunately, Han Fei mentioned nothing about their doctrines. What is certain is that only the later disciples and their own followers began to distinguish themselves with their doctrines. The Confucian texts from the pre-Qin period archived in the Han imperial library confirm this phenomenon. As we all know, Confucius had little to say about human nature but according to Wang Chong \u738b\u5145 (27\u2013?97), the issue of human nature became a preoccupation among his later disciples and their own followers. Wang said,\n\n> Shi Shuo \u4e16\u78a9 (a second-generation disciple of Confucius)39 believed that human nature contains both good and evil. Focus on the good in human nature and nurture it to its full development, good will grow. [Focus on] the evil and nurture it to its full development, evil will grow. Thus human nature contains yin and yang as well as good and evil; what matters is nurture. Thereupon Shizi composed the Book on Nurturing in one chapter. Mi Zijian \u5b93\u5b50\u8ce4 (521\/502-? B.C.E.), Qidiao Kai and Gongsun Nizi \u526c\u5b6b\u5c3c\u5b5040 also debated about feelings and human nature and [their views] corresponded to that of Shizi in that they all held that human nature contains both good and evil.\n\nConfucius reportedly only said, \"By nature humans are similar to one another and by practice they become far apart\" (Analects 17.2). And from everything else he said, he seemed to entertain a much broader view of human nature and did not exclusively confine it to the dualistic moral categories of good and evil.41 In this sense, the later disciples did divert from their master in their understanding of human nature. Insofar as the anonymous authors of the recently unearthed bamboo texts related to the Confucian doctrine from around the fourth century B.C.E. can be considered to be later-generation disciples of Confucius, they also provide evidence to this proliferation and diversification of the Confucian doctrine on human nature. For instance, in the Guodian bamboo text now entitled Xing zi ming chu \u6027\u81ea\u547d\u51fa (Human nature comes from destiny) it explicitly says, \"It is human nature that there is good and not good\" (\u5584\u4e0d\u5584,\u6027\u4e5f).42 Still later, even though Mencius and Xunzi held seemingly diametrically opposite views on human nature, they inherited the same dualistic framework of good and evil from Confucius' later disciples.\n\n## 7 Yan Hui\n\nGiven the various difficulties as mentioned, I will focus on the philosophy of the immediate disciples of Confucius only, and in particular, Yan Hui, Zengzi, and some other later disciples. This is because Yan Hui, an early disciple, was unanimously respected as the most accomplished in the Confucian community and enjoys the same prestige even until today. Beginning with the Han dynasty he was worshipped along with Confucius himself and in 1,330 Emperor Wenzong \u6587\u5b97of the Yuan dynasty bestowed upon him the title of Lord of Realized Sagehood (fusheng gong \u5fa9\u8056\u526c). The Fusheng Temple (\u5fa9\u8056) in his honor still stands in Qufu, Shangdong today. Zengzi was probably the most respected among Confucius' later disciples and we are fortunate to have a partial redaction of his sayings. Some of the later disciples are also discussed because they had new philosophical insights that perhaps might have set them apart from the majority of their cohort.\n\nInformation about Yan Hui in the Analects is scanty but it should be emphasized that not only did he figure quite prominently in many other pre-Qin and early Han accounts, but they are also consistent with his basic character in the Analects. In a sense, we can say that Yan Hui enjoyed an afterlife that was richer in detail than his physical one. Inasmuch as the two lives are consistent, coherent, and unified, they can be viewed as one, philosophically if not strictly historically. Based on the Analects, Yan Hui pursued both learning for one's sake and learning for others' sake but he was more inclined to embrace the former. Contrary to common perception, he appears to be fully capable of political leadership (Analects 15.11; Hightower 1952: 49\u201351). Personal temperament and perhaps the unconducive political circumstances contributed to his decision.43 He was determined to attain self-sufficiency and spiritual autonomy, and his self-cultivation was particularly focused on the heart-mind. He was able to unify himself with his environment with his personal self in a blissful oblivion; he was also able to manage his own feelings and maintain them in harmony. He evidently was able to emanate a unique charm that could draw people together and help them cohere. This was the remarkable achievement of Yan Hui's learning for his own sake.\n\nConfucius once compared his disciples in terms of their spiritual and moral accomplishments and he said, \"[Yan] Hui does not violate humaneness in his heart-mind for 3 months without lapse while the others attain it only now and then\" (Analects 6.7).44 This perhaps is the highest virtue Yan Hui attained in his short life and should be recognized as the bodily expression of his philosophy. For Confucius, humaneness was without doubt the highest virtue, which he seldom volunteered to discuss (Analects 9.1). This is a rare occasion and he pinpointed the locus of the virtue in one's heart-mind.45 It cannot be overemphasized that Confucius said that he himself \"followed the wishes of his heart-mind without transgression\" (Analects 2.4) when describing the apex of his lifelong self-cultivation. It can be assumed that the master's achievement was not limited to any length of time. This sustained effortless expression of the wishes of the heart-mind always in accordance with what is appropriate in a given circumstance is a succinct description of what humaneness is as an embodied experience. It is a unity of the inner and the outer as well as self and other. Yan Hui was not the most talkative disciple and in fact he quietly observed Confucius' teaching without so much as uttering a word so that he even appeared stupid to the master, but it is important to note that Confucius realized that Yan Hui's practices could actually illuminate his own teachings (Analects 2.9). Yan Hui's embodiment of humaneness should thus be considered as his personal understanding and practice of the master's doctrine on that virtue. According to a dialogue between Confucius and Yan Hui reported in the Xunzi, when Yan Hui was asked to describe the wise person and the humane person, he replied, \"The wise person knows himself and the humane person loves himself\" (\u77e5\u8005\u81ea\u77e5,\u4ec1\u8005\u81ea\u611b) [Wang 1997: 2:533]. Insofar as the report is reliable, and it is certainly consistent with what the Analects tells us, Yan Hui's cultivation of humaneness centres on the self and specifically, on self-understanding and the management of one's own feelings.46\n\nConfucius said, \"People of the past learned for themselves (weiji \u70ba\u5df1); people today learned for the service of others (weiren \u7232\u4eba)\" (Analects 14.24). It is often misunderstood that learning for the sake of others is morally undesirable as one is perceived to be learning just to impress others rather than for one's own good.47 In fact, what Confucius meant by weiren is that one learns in order to be employable in the government so that one can serve one's lord as well as the people under his care. One of the main goals of the master's popular education was to train people in the practical skills of governance, and he would urge his disciples to take up a post in the government when he deemed them ready (Analects 5.5). Indeed, many if not most of his disciples came to receive training from the master precisely for a political career. Thus the master could not but sigh that \"it is not easy to find a man who does not think of earning a salary after 3 years of learning\" (Analects 8.12). The purpose of a political career no doubt is to serve others \u2013 it is the ultimate goal of learning for others' sake. Yet if a person's goal of serving others is to earn a salary, he does not live up to the master's expectation of a noble scholar (shi \u58eb), who sets his heart on the Way and would not feel ashamed of having poor food and poor clothes (Analects 4.9; cf. Analects 15.32). As mentioned above, Confucius' disciples classified themselves into four main categories of virtue, oratory, government, and culture. Of these, only virtue, which is not a skill in an ordinary sense, is the goal of learning for one's own sake; the rest are all technical expertise that could be used to serve others.48 Confucius reminded his disciples that \"the gentleman is not a utensil\" (junzi buqi \u541b\u5b50\u4e0d\u5668) [Analects 2.12]. One would be a mere utensil if one learns with the only goal to serve others.\n\nNeedless to say, the two kinds of learning are not incompatible with each other. That Yan Hui was versed in the practical skills of governance and well-rounded in the abilities of political leadership, and that he excelled in the cultivation of virtue suggests that he was a true gentleman, not a utensil. On one occasion, he revealed to Confucius his dual ambition that he should like never to boast of his own goodness (fashan \u4f10\u5584) and show off his meritorious achievements (shilao \u65bd\u52de) [Analects 5.26]. Evidently, Yan Hui aimed at both learning for his own sake and learning for the sake of others. Little wonder that Confucius proudly acknowledged that only he and Yan Hui had the ability to practice what they had learned when employed and to hide themselves when dismissed (Analects 7.11). Confucius in effect announced that Yan Hui was the only disciple who could actually master both learning for one's own sake and learning for the sake of others.\n\nWhile learning to serve others is a perfectly legitimate endeavor, learning for one's own sake clearly takes precedence and assumes fundamental importance in self-cultivation. Confucius praised Yan Hui for not taking his anger out on others (bu qiannu \u4e0d\u8cb3\u904e) and not committing the same mistake twice (bu erguo \u4e0d\u4e8c\u904e) [Analects 6.3]. Both achievements are grounded solidly in the cultivation of the self; they are the outcomes of learning for one's own sake. Evidently, the ability to manage one's anger is a sign of cultivation of the heart-mind. Yan Hui was not just able to contain his anger within himself; rather, he could deal with it on its own without unburdening it on others. He could master his anger without being enslaved and driven by it as this would mean he had lost control of his self. He could express his anger as he wished yet without violating the proper confines of personal anger. He is the master of his anger, not the other way around. In the words of the Zhongyong \u4e2d\u5eb8 (Doctrine of the Mean), Yan Hui's anger probably can attain due measure and degree (zhongjie \u4e2d\u7bc0) when aroused and his heart-mind would be in a state of harmony (he \u548c). Confucius once lamented that the virtue of zhongyong (mean) was rare among the common people in his time (Analects 6.29), but we may wonder if Yan Hui was not one of the rare exceptions.\n\nYan Hui's other outstanding accomplishment is to not repeat the same mistake. This may seem insignificant to us but it was not the case with Confucius or Yan Hui himself. Notably, Confucius in the Analects often talked about the issue of making mistakes.49 He was keen in differentiating mistakes in light of people's various temperaments and levels of cultivation (Analects 4.7). He emphasized learning from one's mistakes and regretted that he had never seen anyone who could see his own mistakes and interrogate himself in his heart (Analects 5.27). Confucius was visibly impressed when Qu Boyu's \u8627\u4f2f\u7389 messenger told him that his lord wanted to minimize his errors but had not been successful (Analects 14.25). Thus it is clear that Confucius was deeply concerned about doing things right. Even after he had attained the mind that was free of doubts at the age of 40 (Analects 2.4), he wished that he could live on to the age of 50 in a few more years so that he could study the Book of Changes and free himself from major mistakes (daguo \u5927\u904e) [Analects 7.17].50 We should keep in mind that his self-proclaimed spiritual accomplishment at the age of 70 is all about doing things right in a spontaneous seamless harmony of inner self and outer dictates.\n\nIn order to understand precisely the merit of Yan Hui's ability to avoid repeating the same mistake, it is important to know what kind of mistakes Confucius' might have in mind in summing up his beloved disciple's moral accomplishments. When Yan Hui asked Confucius about humaneness, he was told to cultivate it by returning to the observance of the rites through overcoming the self (keji fuli weiren \u514b\u5df1\u5fa9\u79ae\u7232\u4ec1) [Analects 12.1]. And Confucius reminded him that the cultivation of humaneness comes from one's self (weiren you ji \u7232\u4ec1\u7531\u5df1). When Yan Hui ventured to ask about the method of cultivation, the master told him not to see, listen, speak, or act when it is not in accordance with the rites. In the Analects, seven disciples had asked their master about humaneness on different occasions; all except Yan Hui focused on its political dimension.51 Naturally Confucius gave them different answers and it was only to Yan Hui that he referred to specific practices of self-cultivation.52\n\nIn the entire Analects, Yan Hui had asked Confucius only two questions: one on humaneness and one on governance (Analects 15.11). No doubt they were of utmost concern to him. The four negative imperatives Confucius specified are noteworthy as they were intended to help Yan Hui navigate the minefield of ritual transgressions. In this light, it seems probable that Confucius was referring to ritual violation when he praised his disciple for being able not to repeat the same mistake. That he was so persistent all his life in trying to restore the ritual institutions of the Zhou dynasty should then seem an inevitable destiny to him. Interestingly, the master himself committed a factual error in trying to avoid making one regarding the rites. He discreetly acknowledged it when his disciple Wuma Qi \u5deb\u99ac\u671f (521 B.C.E.-?) brought it to his attention but apparently did not regret it (Analects 7.31). He did not cover it up like a petty person would (Analects 19.8). Wuma Qi was 31 years Confucius' junior, and if we assume that he became the master's student at the age of 20, then Confucius was already 51 years old when he made that factual error. It was the time when he hoped he could avoid making \"major mistakes.\" As the rites were considered an indispensable means of political governance and social interaction among humans as well as between the human world and the natural and spiritual realms,53 perhaps for Confucius, \"major mistakes\" were in fact about ritual transgressions. That is why the four imperatives he stipulated for Yan Hui all concern the rites and they were articulated as prohibitions. Little wonder then that Yan Hui said, \"The master broadened me with matters of culture and tie them together for me with the rites\" (Analects 9.11).54\n\nIt seems that Yan Hui's self-cultivation revolved around the practices of the rites and he would regulate his conduct with them. A later disciple Youruo once said, \"In the application of the rites, harmony is prized...It does not always work if one aims at harmony for the sake of harmony without regulating it with the rites\" (Analects 1.12).55 Clearly, this sort of strenuous pursuit of harmony is far from Confucius' spontaneous realization of his heart-mind's wishes without overstepping the boundaries. In this light, Yan Hui's cultivated abilities of managing his anger in a harmonious way and not repeating the same mistake are perhaps two sides of the same coin, and for this reason they were mentioned in tandem by the master. These accomplishments \u2013 inner harmony and overcoming the self \u2013 stem from the cultivation of the heart-mind and no doubt constitute learning for one's own sake. Once, Confucius asked his disciples about their aspirations, and Yan Hui replied, \"I wish I would never boast of my good qualities or call attention to my good deeds\" (Analects 5.26). In contrast, Zilu wished he would never be bothered if his friends damaged the material goods he had loaned them. Clearly Yan Hui was keen on the cultivation of his own self. Confucius described what would be highly regarded as Yan Hui's paradigmatic attainment of self-cultivation as follows:\n\n> How remarkable Hui is! A bowl of rice to eat, a gourd of water to drink, dwelling in a humble alley \u2013 no one can bear such hardship, yet Hui does not allow this to affect his joy. How remarkable Hui is! (Analects 6.11)\n\nIn spite of the unusual misery he lived in, Yan Hui was oblivious to it. His heart-mind was autonomous and his inner joy was impervious to external contingencies. In Zengzi's characterization, \"he has yet appears to lack; he is full yet appears to be empty\" (\u6709\u82e5\u7121, \u5be6\u82e5\u865b) [Analects 8.5]. Indeed Yan Hui aimed at self-sufficiency in his heart-mind. Insofar as joy was concerned, he was able to follow his heart-mind's wishes much like Confucius at age 70. It is perhaps in this connection that the master commended his ability of sustaining humaneness in his heart-mind for 3 months without lapse. Interestingly, Confucius was known to have forgotten the taste of meat also for 3 months when he was totally immersed in the Shao \u97f6 music of sage-king Shun \u821c (Analects 7.14), which he lauded as \"perfectly beautiful and perfectly good\" (Analects 3.25). Both master and disciple had the capacity to be lost in the oblivion of joy.56 It was a unique experience to which no other disciple apparently was spiritually adequate enough to have access.\n\n## 8 The Later Disciples\n\nIn Mencius's time it was well known that Confucius' later disciples Zixia, Ziyou, and Zizhang all acquired the features of the sage whereas his early disciples Ran Niu \u5189\u725b, Min Ziqian, and Yan Hui embodied his totality in epitome, and Mencius himself consented to this view (Mencius 2A2). As far as we can tell today, this Warring-States opinion is basically sound, and in light of our analysis above, the case of Yan Hui at least can be confirmed. With regard to the various features the later disciples acquired from their master, the trio mentioned by Mencius were all employed under different political administrations. Zixia stood out in his expertise in music and in the study of the Documents 57 and Ziyou specialized in the study of rites with particular regard to governance. Little is known about Zizhang except his expertise in governance. In the Analects, virtually every question he asked Confucius pertains to governance. In fact, that seems to be his sole concern in studying with Confucius; he was the only disciple who asked the master about how to secure a position in the government (Analects 2.18).58 The trio, it would seem, could be considered \"utensils\" in Confucian terms.59\n\nBesides the trio, Zengzi was probably one of most respected of Confucius' later disciples. He was known for his daily self-introspection on three counts: doing his best (zhong \u5fe0) when he is asked for counsel; being trustworthy in dealing with his classmates and friends; and personal practice before giving instructions to others (Analects 1.4). Even though it is not clear how Zengzi conceived of the practice in a broader philosophical context, he highlighted the importance of being watchful when one is alone (shendu \u614e\u7368),60 a doctrine which would receive greater attention at a later time in the Warring States period.61 Zengzi also identified zhong \u5fe0 (doing one's best, loyalty) and shu \u6055 (empathy) as the one thread that ties the philosophy of Confucius together (Analects 4.15). Like Zixia, he was also known for a method of cultivating courage. According to Mencius, it is similar to that of Meng Shishe \u5b5f\u65bd\u820d in that he would treat defeat as victory. Even though he cannot be certain of victory, he can rid himself of fear (Mencius 2A2). Zengzi's writings indeed focus almost exclusively on personal ethics \u2013 filial devotion and the moral integrity of the gentleman. Unlike many of the later disciples, Zengzi did not gain much, if any, experience in actual governance, so he had little to say about politics or the relation between ruler and minister. In fact, except for the parent\u2013child relation, he rarely addressed other human relations.62 Moreover, most of his discussions are geared toward concrete behavior and lack a theoretical bent and he did not offer a view on human nature.\n\nPerhaps Zengzi was best known for being a filial son not only in the Warring States period but throughout Chinese history. As tradition has it, the Xiaojing \u5b5d\u7d93 (Classic on Filial Devotion) we have today is actually the record of a lecture on the virtue given to him by Confucius.63 In the Analects, Confucius himself did not volunteer to speak about filial devotion; he only counselled his various later disciples on specific filial conduct.64 His early disciples apparently did not ask him about the virtue either. There seems to be a growing interest among the later disciples in the nature of filial devotion. Curiously, Zengzi had virtually nothing to say about filial devotion in the Analects even though he indeed developed an elaborate doctrine on the virtue. In the Analects 8.3 we are told that when Zengzi was seriously ill and approached the end of his life, he summoned his disciples and told them, \"Take a look at my hands. Take a look at my feet. The Odes say, 'In fear and trembling\/as if standing at the edge of a deep abyss\/As if treading on thin ice.' Only now am I certain that I am spared, my young friends.\" Evidently, Zengzi's filial devotion consists in taking good care of his person and physical body so that its integrity would not be compromised either morally or physically. It was his personal practice for a lifetime rather than a mere philosophical doctrine. Perhaps from his personal experience, Zengzi differentiates three types of filial devotion: the highest venerates the parents (zunqin \u5c0a\u89aa); the second highest does not subject them to humiliation (buru \u4e0d\u8fb1), and the lowest can only feed them (neng yang \u80fd\u990a).65 While Confucius' advice to his disciple on filial devotion primarily focuses on the son's genuine love for his parents and its proper expressions, Zengzi tends to magnify the virtue and expands it to cover every small behavior in the son's daily living and indeed his entire life. Filial devotion is elevated to the foundation of all virtues. For Zengzi, the virtue of filial devotion is the main cord that binds all under heaven (\u5929\u4e0b\u4e4b\u5927\u7d93).66 It fills up the space between heaven and earth and covers the four seas. It can be practiced day and night and extend to posterity. It is a universal standard wherever it is applied (Wang 1983: 84).\n\nNot only does filial devotion become the guiding power and moral inspiration in monitoring the minutiae of the son's everyday life, but it is virtually the teleology of his entire being. Thus if a son injures his leg by accident at home, he could be considered unfilial. As Zengzi puts it meticulously, \"The gentleman does not forget about his parents when he lifts his foot, nor does he forget them when he utters a word\" (\u541b\u5b50\u4e00\u8209\u8db3\u4e0d\u6562\u5fd8\u7236\u6bcd, \u4e00\u51fa\u8a00\u4e0d\u6562\u5fd8\u7236\u6bcd) [Wang 1983: 85].67 This is because one's body is a gift from one's parents; therefore, in conducting it, how can one not be reverential? (Wang 1983: 82\u201383) \"At birth, the parents give the son a body in whole, and if the son can return it intact [at death], he can be called filial. A body without injury is considered intact\" (\u7236\u6bcd\u5168\u800c\u751f\u4e4b,\u5b50\u5168\u800c\u6b78\u4e4b, \u53ef\u8b02\u5b5d\u77e3\u3002\u4e0d\u8667\u5176\u9ad4, \u53ef\u8b02\u5168\u77e3) [Wang 1983: 85].68 Compared to Confucius who treats the son as the moral agent and pinpoints directly his affective feelings and thoughtfulness in interacting with his parents, Zengzi begins to shift the focus of filial love to its recipients such that they become the determinant power in guiding the son's conduct. Confucius' idea of filial devotion is son-centred (Analects 1.11); it is an intricate art of reinforcing a special emotive bonding between parent and son. In contrast, Zengzi's idea of filial devotion is parent-centred and it borders on being a moral discipline to avoid making mistakes in any possible way.69 It is perhaps no coincidence that the three counts on which Zengzi examined daily all concern doing things right for others and that he took zhong and shu to be the single thread that unifies Confucius' teachings as the two virtues \u2013 doing one's best and being sympathetic \u2013 are crucial to filial devotion that aims at serving the persons of the parents rather than fulfilling one's humanity as a son. Of course, Zengzi's moral practice, filial service, and self-fulfilment are fully integrated.\n\nThere is another critical development in Zengzi's doctrine on filial devotion. When Confucius was once asked why he did not take part in government, he replied that \"if a man is filial to his parents and friendly to his siblings, he is making a contribution to the government\" (Analects 2.21). The connection between filial virtue and government is indirect at best and Confucius was not philosophizing on filial devotion or fraternal love. However, the later disciple Youruo actually theorized on the virtue and he considered filial devotion and fraternal obedience to be the roots of humaneness (ren zhi ben \u4ec1\u4e4b\u672c). For him, if a person is filial to his parents and obedient to his siblings, he would never offend his superiors, much less to stage a revolt. Therefore, the gentleman should cultivate the roots because once the roots are established, the Way will develop (Analects 1.2). Familial virtues now are directly linked to political worthiness; furthermore, the former will develop into the latter. While Zengzi did not articulate it as succinctly, he no doubt endorsed the same view, and in his characteristically detailed fashion, he pronounced:\n\n> When one is not dignified at home, one is not filial; when one does not serve one's lord to the best of one's abilities, one is not filial; when one is not reverential in conducting one's official duties, one is not filial; when one is not trustworthy to one's friends, one is not filial; when one is not courageous in the battlefield, one is not filial. (Wang 1983: 83)\n\nIt is clear that filial devotion can be translated into political loyalty, professional dedication, personal trustworthiness, and even military courage. Needless to say, the beneficiaries of filial devotion are no longer confined to the parents. In this sense, Zengzi's idea of filial devotion is more beneficiary-oriented than son-centred. In Zengzi's discourse on filial devotion, he particularly highlights its intimate relation to political loyalty.70 He says, \"If one knows how to serve one's parents, one can serve one's lord. If one knows how to serve one's elder brothers, one can serve one's teachers and superiors. The way one treats one's son is just the same as the way [a lord] treats his subjects\" (Wang 1983: 79) because \"a filial son is good at serving his lord and a fraternally obedient brother is good at serving his elders\" (Wang 1983: 82). This peculiar symbiosis of filial devotion and political loyalty soon would find its way into the Classic of Filial Devotion toward the end of the third century B.C.E.71 even as Zengzi became a legendary filial exemplar of all ages.\n\n## 9 Mi Zijian \u5b50\u8ce4 and Confucian Political Philosophy\n\nWhile law and punishments have their place in governance, Confucius thought people should be guided by virtue and shaped uniformly by the rites so that not only will they develop a sense of shame, but they will strive to reform themselves (Analects 2.3). The crux of his doctrine lies in the fact that people have the innate ability to seek the good on their own when they are properly educated and inspired. Confucius was interested in transforming people from within. Thus he would prefer to make lawsuits unnecessary rather than merely adjudicate them (Analects 12.13). This perhaps should be in line with the spirit of ruling by wuwei \u7121\u7232 (noninterference) that Confucius admired in the sage-king Shun \u821c (Analects 15.5).\n\nFundamentally keen on self-cultivation for his own sake as he was, Yan Hui was also interested and apparently competent in political governance. He asked Confucius about how to govern a state (rather than a specialist position that Zilu or Zigong held as a \"utensil\"), and the master told him, \"Use the calendar of the Xia, ride in the carriage of the Yin, and wear the ceremonial cap of the Zhou. As for music, employ the Shao (of Shun) and Wu (of King Wu of Zhou). Abandon the tunes of Zheng and keep the clever talkers at bay. The tunes of Zheng are wanton and clever talkers are dangerous\" (Analects 15.11). The master offered models of political institutions; he did not counsel on practical matters and his only realistic advice was to avoid clever talkers. There is no record of Yan Hui's view on governance in the Analects, but if we can rely on an account in the early Han dynasty source Hanshi waizhuan \u97d3\u8a69\u5916\u50b3 (Outer Commentary on the Han Version of the Odes),72 which contains numerous episodes in which Confucius discussed various issues with his disciples, we shall gain valuable insight into his political philosophy. In a conversation between Confucius and his disciples on their political aspirations, after Zilu and Zigong spoke of the desire to employ their talents in the military and diplomacy respectively, Yan Hui said,\n\n> I wish I might be minister in a small state. The ruler would govern by the True Way, and his subjects would be reformed by his transforming virtue. Prince and subjects would be of one mind, and those inside and those outside [the court] would respond to one another. Of the various states and the feudal lords, none but would fall in line with what is appropriate and be subject to [my] influence. The able-bodied would rush to come forward, and the old would come leaning on their staves. My teachings would pass to the four barbarians. Everyone would give up his weapons and assemble inside the four gates [of my capital]. In the world everywhere enduring peace would prevail. Flying or crawling, each [creature] would rejoice in his own nature. I would advance the worthy and employ the able, each to be in charge of the office suited to himself. Then the prince above would be tranquil and his subjects below would be in harmony. I would let [my robes] fall, fold my hands, and practice noninterference (\u5782\u62f1\u7121\u7232). What was done would coincide with the True Way, naturally and easily adhering to the rites. Those who spoke of humaneness and righteousness I would reward, and those who spoke of war and strife I would put to death.73\n\nThe scenario Yan Hui presented may not be Daoist in substance, but the natural, harmonious dynamics between the prince and his subjects, among the subjects themselves, as well as between humans and other creatures is characteristically Daoistic. It is perhaps no coincidence that Yan Hui was only interested in governing a small state. In Laozi 80, we are given the Daoist utopia, which is also \"a small country with a sparse population\" where weapons would be of no use. What is most important, however, is the way Yan Hui's utopia is governed and achieved and it is explicitly called wuwei.74 How exactly wuwei worked remains unclear in this portrayal but Yan Hui emphasized that the need for military action or diplomacy would be obviated in a utopia governed by it. And this in itself is indeed a form of preemptive wuwei. As Confucius exclaimed in approval, \"In a government with Hui, how would you, You [Zilu] and Ci [Zigong], have a chance to show your abilities?\" And he called Yan Hui a \"sage\" (sheng \u8056).\n\nIt is not always easy to see how a philosopher is at work in real life. Yan Hui never did serve in any government and Confucius left us no record of his actual governance. Fortunately, Confucius' later disciple Mi Zijian provides us with some clues as to the actual work of a Confucian governor. Mi Zijian enjoyed a legendary reputation in his political career as the local governor of Shanfu \u55ae\u7236 in the state of Lu \u9b6f. We are told that he played the zither all the time and never came down from the hall where he was supposed to work, yet Shanfu was in perfect order. On the other hand, Wuma Qi \u5deb\u99ac\u671f, another disciple of Confucius who was probably his predecessor, also governed Shanfu well but in a different way. He went out to his duties while the stars were still out and did not return until they again came out at night. He gave himself no rest, taking care of everything in person. When Wuma Qi asked Mi Zijian for the reason, he said he himself governed by \"relying on people\" (ren ren \u4efb\u4eba) whereas his predecessor governed by \"relying on strength\" (ren li \u4efb\u529b). For this reason, people called Mi Zijian a gentleman.75 They said, \"While he rested his four limbs, preserved his sight and hearing, kept his mind and spirit quiet, the various officers would be in order. All he did was to make use of their natural capacities\" (\u9038\u56db\u80a2,\u5168\u8033\u76ee, \u5e73\u5fc3\u6c23\u800c\u767e\u5b98\u7406\u3002\u4efb\u5176\u6578\u800c\u5df2\u77e3).76 This is perfectly in line with the Daoist idea of ruling by wuwei. For instance, Laozi 63 says, \"Practice noninterference, engage in nonengagement\" (\u70ba\u7121\u70ba, \u4e8b\u7121\u4e8b). And Laozi 48 says, \"Obtain all under heaven always by nonengagement. With engagement, it is not sufficient to obtain all under heaven\" (\u53d6\u5929\u4e0b\u5e38\u4ee5\u7121\u4e8b, \u53ca\u5176\u6709\u4e8b, \u4e0d\u8db3\u4ee5\u53d6\u5929\u4e0b). Clearly, Mi Zijian was practicing noninterference and nonengagement in governing Shanfu.\n\nIn actual practice, Mi Zijian's wuwei can be illustrated in a situation where his noninterference would seem counterintuitive but epitomized the true spirit of the Daoist value. Once during the time of wheat harvest, the state of Qi planned to attack the state of Lu and on its way it passed through Shanfu. The local elders then asked their governor if the citizens were allowed to make their harvests before the Qi army arrived, since this could give them more food instead of it going to their enemies. They made their requests repeatedly but Mi Zijian refused to listen. Soon, all the wheat was taken by the Qi troops. Jisun (Mi Zijian's superior) was infuriated when he heard the news, and he sent someone to reprimand Mi Zijian. But he explained, \"We lost our wheat this year but we can grow it again next year. Yet if I allowed those who did not work in the field to take the harvest, then people would love to have raiding robbers here. Moreover, 1 year of wheat harvest would not make Lu more powerful; neither would Lu become less powerful with its loss. But if we allow the people to think that they can take things from others as they wish, the damage will definitely remain for several years to come.\" 77\n\nIn this episode Mi Zijian literally did not do anything to make sure that the citizens of Shanfu would not get used to the idea of taking other people's property willfully. He wanted them to respect others as well as themselves but he did it without interfering in the unfolding of events. This is wuwei par excellence. Not only did his superior agree with him, but the people of Shanfu were transformed during his tenure such that they could not bring themselves to deceive their governor.78 Mi Zijian's actual governance substantiates his master's claim that when guided by virtue and shaped by the rites, people will have a sense of shame. The Grand Historian Sima Qian actually made a special mention of the transformative influence of Mi Zijian's wuwei rulership in the Shiji.79 Most significantly, it was also noted in the Daoist text Huai'nanzi \u6dee\u5357\u5b50.80 And if we compare Mi Zijian's practice with the Daoist rulership described in the text, the credit he earned was well deserved. The Huai'nanzi says,\n\n> The Perfect Man rules by hiding his intelligence and eradicating his embellishments. He follows the Way and abandons his cleverness, abides by what is proper with the people, shuns his temptations, discards his desires, and dismisses his deliberations. To minimize that which to observe, one can be clear about things. To curtail that which to obtain, one can be successful (He 1998: 60\u201361).\n\nAs the Daoist Perfect Man \"rules by hiding his intelligence and eradicating his embellishments,\" Mi Zijian \"rested his four limbs, preserved his sight and hearing.\" The Perfect Man \"follows the Way and abandons his cleverness\" while Mi Zijian \"kept his mind and spirit quiet.\" They both keep things simple and let them run their course as they see fit. They abide by this fundamental spirit of noninterference. The Huai'nanzi says, \"He who embodies the Way is relaxed and cannot be exhausted\" (\u9ad4\u9053\u8005\u9038\u800c\u4e0d\u7aae) [He 1998: 32]. Mi Zijian aptly fits the description.\n\nTo be sure, Mi Zijian was not a Daoist exemplar. The Huai'nanzi also depicts the Daoist sage as follows:\n\n> Sageliness lies not in governing people but in attaining the Way; joy lies not in wealth and high station but in harmony in virtue; if one knows the self is great and all under heaven is small, one is close to the Way. (He 1998: 65\u201366)\n\nWe have no evidence that Mi Zijian was interested in attaining the Way or cultivating harmony in virtue even though he appeared to prize himself over the city he governed. Nevertheless, the case of Mi Zijian perhaps suggests that Confucian political philosophy began to accommodate Daoistic elements in the middle of the fifth century B.C.E. as Confucius was coming to the end of his life. In fact, the spiritual accomplishment of the master at age 70 undoubtedly took on a bit of Daoistic character. He could follow the wishes of his heart-mind without overstepping the boundaries.\n\nFurthermore, the character of Yan Hui, as analyzed above, seems to match the Daoist sage described in the Huai'nanzi as well. While it is difficult to take the accounts of Yan Hui in the Zhuangzi literally, the fact that he is usually treated as a Daoist adept in the text suggests that the followers of the Yan \"school\" in Han Fei's account of late Warring States Confucianism may indeed espouse a doctrine that at least was then perceived to be consistent with Zhuangzi's philosophy. Yan Hui might not be a mere flat caricature at the mercy of Zhuangzi's Daoist manipulation. At least some of the anecdotes about Confucius' disciples also appear in Confucian texts from early Han times. Like Yan Hui, Yuan Xian \u539f\u61b2 (515-?), for example, refused to serve in government in spite of his extreme poverty, apparently because he felt ashamed to do so when the Way had fallen into disuse.81 His story was recorded in the Zhuangzi where he reputedly said he could never bring himself to \"learn for other people's sake and to teach for one's own sake.\"82 The same story was repeated in two early Han texts.83 It should not be a mere coincidence that only Confucius' disciples such as Yan Hui and Yuan Xian were cast in a favorable light in the Zhuangzi.\n\nAs mentioned above, both Mi Zijian and Qidiao Kai developed a theory of human nature and shared the view that human nature contains both good and evil. Even though Qidiao Kai was probably related to one of the eight \"schools\" of Confucianism identified by Han Fei, little is known about him except that he did not seem to enjoy serving in government (Analects 5.6) and that he might have been meted some form of corporal punishment even though he did not actually commit any wrongdoing.84 It is no coincidence that Zhuangzi was averse to serving in government as was Qidiao Kai. Interestingly, it is well known that quite a few handicapped figures were featured in the Zhuangzi and they invariably represented accomplished men of authentic Daoist virtues.\n\nThe Warring States period was an unusually turbulent time; new ideas were conceived and new experiments were introduced in virtually every aspect of life. Innovation and adaptation carried the day. The fact that the teachings transmitted by Confucius eventually branched off into eight different Confucian doctrines says it all. Bamboo texts on Confucian teachings recently unearthed amply show that the master's unified doctrine indeed proliferated itself into a kaleidoscopic variety. We know that the Zhongyong and the Xici Commentary of the Yijing, both products of the late Warring States period, are hybrids of Confucian and Daoist metaphysics and ethics. Between Confucius and these two composite texts, there must be a trajectory of adaptation and accommodation. New archaeological finds may help us chart it in more definite outlines. Meanwhile, a meticulous study of Warring States and early Han texts may still prove to be most rewarding to the open-minded reader who is interested in tracing the history of evolving doctrines that would later be formally labeled as Confucianism and Daoism.\n\nReferences\n\nBan Gu \u73ed\u56fa. 2002. Hanshu \u6f22\u66f8, Vol. 12. Beijing: Zhonghua. The standard history of the Han dynasty from premodern times.\n\nBoltz, William G. 1993. Hsiao ching. In Early Chinese texts: A bibliographical guide, ed. Michael Loewe, 141\u2013153. Berkeley: Society for the Study of Early China: Institute of East Asian Studies, University of California. A standard and authoritative introduction in English to the textual history of and studies on the Xiaojing.\n\nChen Li \u9673\u7acb. 1994. Baihu tong shuzheng \u767d\u864e\u901a\u758f\u8b49, Vol. 2. Beijing: Zhonghua. The best commentary on the Baihu tong.\n\nChen, Qiyou \u9673\u5947\u7337. 1974. _Hanfeizi jishi_ \u97d3\u975e\u5b50\u96c6\u91cb. Shanghai: Shanghai remin (The best commentary on the Legalist work _Hanfeizi_).\n\nChen, Qiyou \u9673\u5947\u7337. 1984. L\u00fcshi chunqiu jiaoshi \u5442\u6c0f\u6625\u79cb\u6821\u91cb, Vol. 4. Shanghai: Xuelin. The best commentary on the L\u00fcshi chunqiu.\n\nCsikszentmihalyi, Mark. 2004. Material virtue: Ethics and the body in early China. Leiden: Brill. A detailed and careful study of the excavated text \"Wuxing\" and its relation to the development of early Confucian thought.\n\nDuan Yucai \u6bb5\u7389\u88c1. 1974. Shuowen jiezi zhu \u8aaa\u6587\u89e3\u5b57\u6ce8. Taipei: Lantai. An authoritative annotation on the Han lexicon Shuowen jiezi.\n\nGuo Qingfan \u90ed\u6176\u85e9. 1985. Zhuangzi jishi \u838a\u5b50\u96c6\u91cb, Vol. 4. Beijing: Zhonghua. This work contains the earliest extant commentary on the Zhuangzi by Guo Xiang (d. 312) and a subcommentary by Cheng Xuanying (fl. 631\u2013650) with additional commentaries from Qing-dynasty scholars supplemented by the compiler.\n\nHe Ning \u4f55\u5be7. 1998. _Huai'nanzi jishi _ \u6dee\u5357\u5b50\u96c6\u91cb. 3 Vols. Beijing: Zhonghua. A good modern commentary on the _Huai'nanzi_.\n\nHightower, James R. trans. 1952. Han Shih Wai Chuan: Han Ying's Illustrations of the Didactic Application of the Classic of Songs. Cambridge: Harvard University Press. An excellent translation of the Hanshi waizhuan.\n\nHightower, James R. trans. 1993. Han shi wai chuan. In Early Chinese texts: A bibliographical guide, ed. Michael Loewe, 125\u2013128. Berkeley: Society for the Study of Early China: Institute of East Asian Studies, University of California. A standard and authoritative introduction in English to the textual history of and studies on the Hanshi waizhuan.\n\nHuang Kan \u7687\u4f83. 1991. Lunyu jijie yishu \u8ad6\u8a9e\u96c6\u89e3\u7fa9\u758f, Vol. 2. Taipei: Guangwen. Collected commentaries and subcommentaries on the Analects compiled in the fifth century.\n\nIkeda Tomohisa \u6c60\u7530\u77e5\u4e45. 2005. Mawangdui Hanmu boshu Wuxing yanjiu \u99ac\u738b\u5806\u5e1b\u66f8\u4e94\u884c\u7814\u7a76. Beijing: Zhongguo shehui kexue, Xianzhuang. A careful and detailed study of the \"Wuxing\" from Mawangdui that discusses its dating and authorship as well as philosophical concepts; the \"Wuxing\" is fully annotated with a modern Chinese translation.\n\nKong Chuan \u5b54\u50b3. 1983. Dongjia zaji \u6771\u5bb6\u96dc\u8a18. In Yingyin Wenyuange Siku quanshu \u666f\u5370\u6587\u6df5\u95a3\u56db\u5eab\u5168\u66f8. Taipei: Shangwu. An important work on Confucius by his descendant of the 47th generation in the twelfth century; it includes topics on Confucius' ancestral genealogy, the dates of his birth and death, his mother and wife, his posthumous honorary titles as well as the temple dedicated to him and the steles therein, among others.\n\nKramers, R.P. 1993. K'ung tzu chia y\u00fc. In Early Chinese texts: A bibliographical guide, ed. Michael Loewe, 258\u2013262. Berkeley: N.P. The Society for the Study of Early China and the Institute of East Asian Studies, University of California. A standard and authoritative introduction in English to the textual history of and studies on the Kongzi jiayu.\n\nLao, Yueqiang (Lo Yuet Keung) \u52de\u60a6\u5f37. 2007. Cong Lunyu wei n\u00fczi yu xiaoren wei nanyang ye zhang lun Zhuxi de quanshixue \u5f9e\u300a\u8ad6\u8a9e\u300b\u3008\u552f\u5973\u5b50\u8207\u5c0f\u4eba\u70ba\u96e3\u990a\u7ae0\u3009\u8ad6\u6731\u5b50\u7684\u8a6e\u91cb\u5b78. In _Chinese Studies_ \u6f22\u5b78\u7814\u7a76 25.2 (Dec. 2007), 131\u2013163.\n\nLao, Yueqiang (Lo Yuet Keung) \u52de\u60a6\u5f37. 2009. Shan e guan yiwai de Kongzi xing lun \u2013 yige sixiangshi de kaocha \u5584\u60e1\u89c0\u4ee5\u5916\u7684\u5b54\u5b50\u6027\u8ad6--\u4e00\u500b\u601d\u60f3\u53f2\u7684\u8003\u5bdf. In Guannianzi jiedu yu sixiangshi tan suo \u89c0\u5ff5\u5b57\u89e3\u8b80\u8207\u601d\u60f3\u53f2\u63a2\u7d22, ed. Zheng Jixiong \u912d\u5409\u96c4, 73\u2013124. Taipei: Xuesheng. An original study of Confucius' concept of xing (human nature) that argues that the master did not understand xing in terms of good and evil.\n\nLau, D.C., and Chen, Fong Ching. 1995. A Concordance to the Lun Yu. In The ICS ancient Chinese texts concordance series, Classical Works No.14. Hong Kong: The Commercial Press. A reliable concordance to the Analects in a critical edition.\n\nLi, Ling \u674e\u96f6. 2007. Shangbo Chujian san pian jiaodu ji \u4e0a\u535a\u695a\u7c21\u4e09\u7bc7\u6821\u8b80\u8a18. Beijing: Zhongguo renmin daxue. The work contains critical reading by one of the authorities on three excavated Chu texts in the Shanghai Museum with their counterparts from the Guodian tomb.\n\nLi, Qiqian, and Wang Shilun complied. 1991. Kongzi dizi ziliao huibian \u5b54\u5b50\u5f1f\u5b50\u8cc7\u6599\u532f\u7de8. Ji'nan: Shangdong youyi shushe. A useful and convenient collection of historical sources on the disciples of Confucius.\n\nLiu, Pansui \u5289\u76fc\u9042. 1958. Lunheng jijie \u8ad6\u8861\u96c6\u89e3, Vol. 2. Taipei: Shijie. A useful modern commentary on the Lunheng.\n\nLo, Yuet Keung. 2008. Teachers-Disciples, or Friends? \u2013 An Historico-Exegetical Approach to the Analects. In Confucian Ethics in Retrospect and Prospect, eds. Vincent Shen and Kwong-loi Shun, 27\u201360. Washington DC: The Council for Research in Values and Philosophy. An intellectual-historical study of the term peng in Analects 1.1 that demonstrates that commentaries on the Analects were significantly informed by the commentator's philosophical concerns engendered by his peculiar historical milieu.\n\nMeng, Wentong \u8499\u6587\u901a. 2006. Qidiao zhi ru kao \u6f06\u96d5\u4e4b\u5112\u8003. In Chuanda shixue Meng Wentong juan \u5ddd\u5927\u53f2\u5b78\u8499\u6587\u901a\u5377, ed. Meng Mo \u8499\u9ed8, 152\u2013156. Chengdu: Sichuan daxue. One of the earliest and solid studies of Confucius's disciple Qidiao Kai and its philosophical legacy in pre-Qin times.\n\nOuyang, Xun \u6b50\u967d\u8a62. 1982. Yiwen leiju \u85dd\u6587\u985e\u805a, Vol. 2. Beijing: Zhonghua. A useful encyclopaedic work from the seventh century on a wide variety of classified topics.\n\nQian Mu \u9322\u7a46. 1991. Kongzi zhuan \u5b54\u5b50\u50b3. Taipei: Dongda. A good study of Confucius' life with solid historical evidence.\n\nQian Mu \u9322\u7a46. 2002. Xian-Qin zhuzi xinian \u5148\u79e6\u8af8\u5b50\u7e6b\u5e74. Beijing: Shangwu. An authoritative study that attempts to ascertain the chronology of pre-Qin philosophers and their interconnections.\n\nRosemont, Jr., Henry, and Ames, Roger T. trans. 2009. The Chinese Classic of Family Reverence: A Philosophical Translation of the Xiaojing. Honolulu: University of Hawaii Press. The latest translation of the Xiaojing with a lengthy introduction that discusses the historical, philosophical, and religious dimensions of the Xiaojing with a focus on articulating a Confucian notion of role-ethics rooted in a relational conception of the person.\n\nSlingerland, Edward. trans. 2003. Confucius Analects \u2013 With Selections from Traditional Commentaries. Indianapolis\/Cambridge: Hackett Publishing. One of the recent translations of the Analects that includes selected commentaries on the classic from premodern China.\n\nTakigawa Kametar\u014d \u7027\u5ddd\u9f9c\u592a\u90ce. 1977. Shiki kaich\u00fck\u014dsh\u014d \u53f2\u8a18\u6703\u6ce8\u8003\u8b49. Taipei: Hongye. Arguably the best collected Chinese and Japanese annotations from premodern times on the Shiji.\n\nWang, Pingzhen \u738b\u8058\u73cd. 1983. Da Dai Liji jiegu \u5927\u6234\u79ae\u8a18\u89e3\u8a41. Beijing: Zhonghua. The standard commentary on the Da Dai Liji from premodern times.\n\nWang, Xianqian \u738b\u5148\u8b19. 1997. Xunzi jijie \u8340\u5b50\u96c6\u89e3. Beijing: Zhonghua. The standard commentary on the Xunzi from premodern times.\n\nWei, Shou \u9b4f\u6536. 1974. Weishu \u9b4f\u66f8, Vol. 8. Beijing: Zhonghua. The standard history of the Wei dynasty from premodern times.\n\nXiao, Zixian \u856d\u5b50\u986f. 1972. Nan Qi shu \u5357\u9f4a\u66f8, Vol. 3. Beijing: Zhonghua. The standard history of the Southern Qi dynasty from premodern times.\n\nYan, Zhenyi \u95bb\u632f\u76ca, and Zhong Xia \u9418\u590f. 2000. annot. Xin shu jiaozhu \u65b0\u66f8\u6821\u6ce8. Beijing: Zhonghua. A critical, annotated edition of Xin shu, the work of Han-dynasty thinker Jia Yi \u8cc8\u8abc.\n\nYang, Zhaoming \u694a\u671d\u660e. 2005. Kongzi jiayu tongjie \u5b54\u5b50\u5bb6\u8a9e\u901a\u89e3 \u2013 \u9644\u51fa\u571f\u8cc7\u6599\u8207\u76f8\u95dc\u7814\u7a76. Taipei: Wanjuanlou. A good annotated modern edition of the Kongzi jiayu with modern Chinese translation; relevant excavated texts from the Warring States period and a critical study of the transmission of the Kongzi jiayu are also included.\n\nZhang, Rujiao \u5f35\u8339\u5b0c. 2007. Kongmen xueshu dili kao \u5b54\u9580\u5b78\u8853\u5730\u7406\u8003. In Luming youyou \u2013 Xinjiapo guoli daxue zhongwenxi yanjiusheng lun rujia wenhua \u9e7f\u9cf4\u5466\u5466 \u2013 \u65b0\u52a0\u5761\u570b\u7acb\u5927\u5b78\u4e2d\u6587\u7cfb\u7814\u7a76\u751f\u8ad6\u5112\u5bb6\u6587\u5316. ed. Lao Yueqiang (Lo Yuet Keung) \u52de\u6085\u5f37, 21\u201372. Singapore: Qingnian. A collection of studies on various aspects of Confucian culture and thought.\n\nZhu Xi \u6731\u71b9. 2001. _Sishu zhangju jizhu_. Beijing: Zhonghua. One of the most authoritative and influential commentaries on the Fouar Books from premodern times.\n\nFootnotes\n\n1\n\nThe term kongmen first appeared in Xiao Zixian 1972: juan 39, 2:686. Xiao lived in South China, but around the same time when he was composing his historical work, another historian in North China Wei Shou \u9b4f\u6536 (506\u2013572) was completing his own, in which he also used the term kongmen. See Wei Shou 1974 juan 84, 5:1850. It is possible that the term was coined to mark the uniqueness of the Confucian tradition vis-\u00e0-vis Buddhism and Daoism, which had been gaining considerable currency since the third century. At the same time, the term rumen \u5112\u9580 (literally, \"Confucian gate\") was also in wide circulation even though its first use dates back to the first century during the Eastern Han dynasty. See Liu Pansui 1958: juan 13, 1:281, and juan 30, 2:590.\n\n2\n\nSince the Song (960\u20131276) period, the term was often used in contradistinction to Daoism and Buddhism, and thus carried a ring of ideology with it.\n\n3\n\nBao Xian was invited by Emperor Guangwu of Eastern Han to tutor the heir-apparent on the Analects, and while in this capacity Bao wrote a zhangju \u7ae0\u53e5 commentary on the work. The commentary was sanctioned by the government and accepted as one of the official commentaries on the Analects. It was later incorporated into He Yan's \u4f55\u664f (190\u2013249) Lunyu jijie \u8ad6\u8a9e\u96c6\u89e3 (Collected Commentaries on the Analects) in the early third century.\n\n4\n\nFor a detailed study of the interpretations of the term peng from the Han to the Qing periods, see Lo 2008.\n\n5\n\nFor most China scholars, the most common term for \"classmates\" actually is \"tongxue\" (\u540c\u5b78, literally, people who study together), yet it was not coined until around the first century. See Ban Gu \u73ed\u56fa 2002: juan 78, 10:3271.\n\n6\n\nThe term menren appears five times in three different chapters in the Analects. See Analects 4.15, 7.29, 11.11 (twice) and 11.15. Sometimes, the term mendizi \u9580\u5f1f\u5b50 was also used to refer to the disciples (Analects 8.3, 9.2). Interestingly, both menren and mendizi were used to refer to the second-generation disciples of Confucius as well (Analects 19.3, 8.3). References to the Analects are based on D.C. Lau and Chen Fong Ching 1995.\n\n7\n\nHuang Kan 1991: 1.4. Huang Kan's gloss of peng as dang actually was based on at least two Han sources: Xu Shen's \u8a31\u614e (fl. second century) Shuowen jiezi \u8aaa\u6587\u89e3\u5b57 (Preface dated 121) and Ban Gu's \u73ed\u56fa (32\u201392) Baihu tong \u767d\u864e\u901a. For the citation on Shuowen, see Duan Yucai 1974: 150. For Baihu tong, see Chen Li \u9673\u7acb 1994: juan 8, 1:376.\n\n8\n\nThe term shimen began to appear for the first time in the first century during the early years of the Eastern Han \u2013 exactly the same time when Bao Xian wrote his commentary on the Analects.\n\n9\n\nThe Analects records that Confucius queried his son on the Odes on one occasion. See Analects 17.10.\n\n10\n\nConfucius expected his students to tell him about the other three corners of a table when they were shown one. See Analects 7.8. Yan Hui evidently had more than lived up to such expectation.\n\n11\n\nIn the case of Yan Hui, being a native of Lu, it is also possible that he lived in his own place, which would not be far away from the home of Confucius, since the Analects mentions, in particular, the miserable condition of Yan Hui's dwelling. As Yan Hui's misery was unique, the Analects could not be referring to the communal setting of the Confucian dormitory.\n\n12\n\nOn another occasion, a friend of Confucius named Qu Boyu \u8627\u4f2f\u7389 also sent a messenger to deliver his greetings to the master, and the conversation between the host and the guest was recorded in Analects 14.25. It seems evident that some of the disciples were, again, around when the conversation took place. In fact, in Analects 14.44, a young disciple of Confucius did serve as an attendant to receive guests in the master's household.\n\n13\n\nConfucius appears to comment, at least occasionally, on the individual strengths and weaknesses of his disciples. See, for instance, Analects 11.18. More detailed discussion follows below.\n\n14\n\nSima Qian also placed the biography of Confucius among those of the Hereditary Houses, which were reserved for feudal vassals and no other pre-Qin thinker or teacher was treated with the same honor.\n\n15\n\nWhether Sima Qian's figure was accurate, it seems that the total number of students who had studied with Confucius was significantly large.\n\n16\n\nSee the \"Qishier dizi jie\" \u4e03\u5341\u4e8c\u5f1f\u5b50\u89e3 chapter. Even though the chapter and its title explicitly say 72 disciples, 76 names are actually mentioned in the text.\n\n17\n\nMore disciples could still be identified and so far at least 102 names are confirmed. See Zhang Rujiao 2007: 21\u201372. It should be noted that only 27 or so of these disciples were mentioned in the Analects.\n\n18\n\nConfucius also purified himself before he sought audience with the Duke of Lu. See Analects 14.21.\n\n19\n\nYan Hui's father Yan Lu \u984f\u8def was only 6 years younger than Confucius and Zilu was 9 years his master's junior. See Takigawa, Shiki kaich\u016b k\u014dsh\u014d, juan 67, p. 863 and p. 856.\n\n20\n\nNangong Jingshu \u5357\u5bae\u656c\u53d4 (Analects 14.5) and Sima Niu \u53f8\u99ac\u725b (Analects 12.3) were noblemen.\n\n21\n\nSee Chen Qiyou 1984: juan 4, 1:205. Yan Zhuoju came from Liangfu \u6881\u7236 in the state of Lu and eventually became an official in the state of Qi \u9f4a. He was also known as Yan Zhuozou \u984f\u6dbf\u9112 and was mentioned in Sima Qian's biography of Confucius' disciples. See Shiji, juan 17, p. 743.\n\n22\n\nIt is probable that there were young maids working in the household of Confucius. See Analects 17.25 and Lao 2007: 1310163.\n\n23\n\nPerhaps Yan Hui and Min Ziqian \u9594\u5b50\u9a2b (536-? B.C.E.) were exceptions but their unusual aspirations simply proved the rule. We learn that Min Ziqian was even compelled to flee when an official post was repeatedly offered to him (Analects 6.9). Yan Hui and Min Ziqian were both exemplary students in terms of moral cultivation, and the latter was particularly noted for his filial devotion. Yet, evidently, Min Ziqian was also cut for a political career. See Analects 11.3, and 11.5.\n\n24\n\nSee Hanshi waizhuan \u97d3\u8a69\u5916\u50b3, juan 9. For an English translation, see Hightower 1952: 303\u2013304. Yan Hui was known to be of a quiet type and he hardly spoke in the Analects, and the only question he had ever asked Confucius was about governance. See Analects 15.11.\n\n25\n\nAfter Confucius died, feudal vassals continued to come to seek advice from his disciples before they made an offer to a potential candidate for an official post. See Analects 19.19 (in this case it was a second-generation disciple).\n\n26\n\nFor instance, see Analects 3.1, 3.2, 3.10.\n\n27\n\nConfucius admitted that he had never had the privilege to see a sage and that he would be glad as long as he could see a true gentleman. See Analects 7.26.\n\n28\n\nIt seems common for the disciples to help each other out when they had difficulty in learning. See, for instance, Analects 12.22, where Fan Chi \u6a0a\u9072 (505\/515-?), who being puzzled about Confucius' answer on the meaning of humaneness, asked his classmate Zixia specifically on the very issue. See also Analects 7.5.\n\n29\n\nZilu once recommended his classmate Zigao \u5b50\u7f94 to be the Governor of Bi \u8cbb. Even though Confucius did not think Zigao was ready for the appointment and thus found Zilu's recommendation ill-advised, nevertheless, this does not detract from Zilu's kind-heartedness and caring for his classmate. See Analects 11.25.\n\n30\n\nShiji, juan 47, pp. 734\u2013736, pp. 739\u2013740.\n\n31\n\nZigong was good at business speculation, and apparently he was wealthy in the Confucian community. He himself seemed to be quite aware of his wealthy status (Analects 1.15). He also seemed to be recognized as one of the esteemed seniors among the disciples. His opinion was often consulted when doubts and concerns arose (Analects 1.10, 19.25).\n\n32\n\nThe fact Confucius referred to Yan Hui's poverty suggests that his beloved disciple might fail to inspire respect owing to his financial straits.\n\n33\n\nWhen Yan Hui died, Confucius was so saddened that he exclaimed, \"Alas! Heaven has made me bereft! Heaven has made me bereft!\" The master indeed was weeping and was not aware of his unusual outpour of sorrow, and when his disciples reminded him that he was showing undue sorrow, he simply replied, \"Am I?\" See Analects 11.9, 11.10.\n\n34\n\nWhen another disciple Sima Niu was sick, Confucius visited him and, holding his disciple's hand, he said, \"We are going to lose him. It must be destiny. Alas! Such a man is afflicted with such a disease! Such a man is afflicted with such a disease!\" Like Yan Hui, Sima Niu was also known for his moral virtues but Confucius' reaction to his serious illness, albeit heart-broken, was within reasonable limits, at least in the eyes of his disciples. See Analects 6.10.\n\n35\n\nIt should be pointed out that Confucius also preferred grief to formality in funerals. See Analects 3.4.\n\n36\n\nAs mentioned above, Confucius referred to his academy as \"Qiu's gate\" and he measured the achievements of his disciples by pinpointing their relative positions in his household (Zigong, for instance, had ascended to the hall but yet to enter into the chamber), in this sense his disciples were considered members of his physical family and were indeed addressed as \"sons and younger brothers\" (dizi \u5f1f\u5b50). In light of this, Confucius' teaching was a family doctrine and a work entitled Kongzi jiayu (Family Sayings of Confucius) that consists of dialogues between Confucius and his disciples very much similar to the Analects is still extant today. For a discussion of the Kongzi jiayu, see R. P. Kramers, \"K'ung tzu chia y\u00fc\" in Michael Loewe 1993: 258\u2013262.\n\n37\n\nZengzi \u66fe\u5b50 in 18 chapters (pian \u7bc7); Qidiaozi \u6f06\u96d5\u5b50 in 13 chapters; Mizi \u5b93\u5b50in 16 chapters; (Jingzi \u666f\u5b50 in 13 chapters; Ban Gu's note says \"it contains Mizi's sayings and Jingzi appears to be his disciple.\" 6.1724); Shizi \u4e16\u5b50 in 21 chapters (Ban Gu's note says \"Shizi's name was Shuo \u78a9, and he was a second-generation disciple and came from the state of Chen; Li Ke \u674e\u514b in seven chapters (Zixia's disciples, minister to Marquis Wen of Wei \u9b4f\u6587\u4faf); and Gongsunnizi \u526c\u5b6b\u5c3c\u5b50 in 28 chapters (second-generation disciple).\n\n38\n\nIf Yan shi indeed refers to Yan Hui, it must be a later attribution by his disciples to acknowledge the origin of their new doctrine because Yan Hui died before Confucius did, so he probably would not have started his own lineage of teaching while the master was still alive. Given that Yan Hui tried to emulate the master in every possible way, it is not likely that he would start his own line of teaching in the first place.\n\n39\n\nBan Gu in his own annotation to the work of Shizi says, \"[Shizi], named Shuo, he was a native of Chen and a disciple of [one of] the 70 disciples of Confucius.\"\n\n40\n\nAccording to Shen Yue \u6c88\u7d04 (441\u2013513), the \"Yueji\" \u6a02\u8a18 chapter of the Liji \u79ae\u8a18 actually came from the hands of Gongsun Nizi. The \"Yueji\" chapter does contain explicit references to human nature.\n\n41\n\nLao Yueqiang, \"Shan e guan yiwai de Kongzi xing lun\u2014yige sixiangshi de kaocha\" in Zheng 2009: 73\u2013124.\n\n42\n\nLi 2007: 102. The same quotation also appears in a similar yet different bamboo text called \"Xing qing\" \u6027\u60c5 (Human nature and emotions), published by the Shanghai Museum. See Li Ling 2007: 155.\n\n43\n\nConfucius enthusiastically commended Yan Hui as the only disciple who, like himself, would come out when employed and would hide when denied to serve (Analects 7.11). The wisdom to decide when to come out and when to hide no doubt was implied. Hence, it was a matter of choice that Yan Hui lived in poverty. Confucius also said on a separate occasion, \"Poverty and humble station are what people hate, but if one gets them the right way, one will not leave them. If the gentleman abandons humaneness, how could he be considered one of such name? The gentleman never abandons humaneness for the moment it takes to finish a meal...\" (Analects 4.5). Yan Hui no doubt fits the description of such a gentleman.\n\n44\n\nRan Yong (style Zhonggong), along with Yan Hui, was also regarded one of the most accomplished in moral cultivation (Analects 11.3), but Confucius did not think he had achieved humaneness (Analects 5.5; cf. Analects 5.8).\n\n45\n\nLater, Mencius would make the same identification. See Mencius 6A11.\n\n46\n\nIn contrast, Zilu's replies to the same questions are: The wise person causes other people to know him and the humane person causes other people to love him. Similarly, Zigong's replies are: The wise person knows other people and the humane person loves other people. Both disciples focus on others rather than one's own self.\n\n47\n\nIn the early commentary on Analects 14.24 that is extant today, the Han-dynasty exegete Kong Anguo \u5b54\u5b89\u570b said, \"For the sake of one's own sake means one embodies the Way and practices what one learns while for the sake of others means one can only talk about what one learns.\" Huang 1991: 2.511. Clearly, the distinction between the two types of learning is amoral. The moralistic reading begins with Cheng Yi \u7a0b\u9824 (1033\u20131107). See Zhu 2001: 155.\n\n48\n\nIt should be noted that Confucius did not classify his teaching into learning for one's sake and learning for others' sake. Nor did he separate the four areas of learning into formal disciplinary categories. It is rather the learner's ambition that could make such a distinction.\n\n49\n\nAnalects 1.8, 4.7, 5.27, 6.3, 7.17, 7.31, 14.25, 15.30, and 19.8.\n\n50\n\nWhether Confucius actually studied the Book of Changes may be still controversial to some, but this does not alter the fact that even as Confucius was approaching to age 50 when he would \"know heaven's mandate\" \u77e5\u5929\u547d (Analects 2.4), he was still very much concerned with avoiding mistakes.\n\n51\n\nAnalects 5.19, 6.26, 6.30, 12.1, 12.2, 12.3, 12.22, 15.10, and 17.6. While it is not clear if Yan Hui also asked specifically about the political implications of humaneness, Confucius did refer to it explicitly in his reply. The difference between Yan Hui and these other disciples is that he was the only one who went on to seek advice on how to cultivate humaneness personally after being given an answer on the political significance of the virtue.\n\n52\n\nTo another accomplished disciple Zigong, who was just interested in seeking Confucius' confirmation of his understanding of humaneness, the master told him only a general principle of cultivating humaneness after pointing out his mistake. See Analects 6.30.\n\n53\n\nYouruo said, \"The beauty of the way of the ancient kings lies in the rites. All matters, great and small, were observed in accordance with them\" (Analects 1.12).\n\n54\n\nConfucius himself proclaimed this pedagogy in Analects 6.27 (repeated in 12.15).\n\n55\n\nThis is a theorization of the rites and it is no coincidence that it came from a later disciple who excelled in literary culture. It is quite possible that Yan Hui would agree to it.\n\n56\n\nAccording to the Zhuangzi, when Confucius asked him to serve in the government, Yan Hui replied that \"the Way that I am learning from the master is sufficient to give me joy.\" See \"Rang wang\" \u8b93\u738b Chapter, in Guo 1985: 4:978.\n\n57\n\nZixia was known for his cultivation of courage. According to Mencius, his method was similar to Beigong You \u5317\u5bae\u9edd in that they never showed submission on their face or let anyone outstare them. See Mencius 2A2. Zixia himself describes his kind of courage in the Hanshi waizhuan. See Hightower 1952: 213. It was also known that Zixia had a battle in his heart between what to pursue: the joy of wealth and high station and the joy of the Way taught by Confucius. See Sima Qian, \"Li shu\" in Li and Wang 1991: 499.\n\n58\n\nBut Zizhang was not interested in politics merely for personal gains; he actually warned against pursing profit at the expense of what is right (Analects 19.1). Ultimately, it appears that he was concerned about larger issues of cultural and political order. (Analects 2.23).\n\n59\n\nZixia was actually warned by Confucius not to be a petty scholar (xiaoren ru \u5c0f\u4eba\u5112) and to aspire to be a noble one (junzi ru \u541b\u5b50\u5112) [Analects 6.13].\n\n60\n\nIn the Great Learning (Daxue \u5927\u5b78), in a discussion of chengyi \u8aa0\u610f (sincerity of intention) where the idea of being watchful when one is alone, Zengzi was quoted to say, \"With ten eyes looking at you and ten hands pointing at [you], isn't fearsome?\"\n\n61\n\nMost notably in the bamboo text called \"Wuxing\" \u4e94\u884c. Studies on this important text are too numerous to name, but see Csikszentmihalyi 2004) and Ikeda 2005.\n\n62\n\nIn Analects 12.24, Zengzi said, \"The gentleman makes friends by being cultivated in literature and cultivates humaneness with the support of his friends.\" He addressed the nature and significance of friendship.\n\n63\n\nFor a discussion of the text, see William G. Boltz, \"Hsiao ching,\" in Loewe 1993: 141\u2013153. For a new translation of the Xiaojing, see Rosemont and Ames 2009.\n\n64\n\nAnalects 2.5, 2.6, 2.7, and 2.8.\n\n65\n\nWang 1983: 82. Confucius, in answering the later disciple Ziyou on filial devotion, said that if one does not feed one's parents with reverence, one is treating them much like one would feed dogs and horses (Analects 2.7).\n\n66\n\nChapter 7 of the Classic of Filial Devotion says, 'Filial devotion is the cord [that binds] heaven, the proper standard for earth, and the conduct that people observe\" (\u5b5d, \u5929\u4e4b\u7d93\u4e5f, \u5730\u4e4b\u7fa9\u4e5f, \u6c11\u4e4b\u884c\u4e5f).\n\n67\n\nOther unfilial mundane behaviors include climbing the mountains, treading on dangerous areas, laughing casually, getting angry wilfully. See Wang 1983: 79.\n\n68\n\nZengzi said this was what he had heard from Confucius. In the opening chapter of the Xiaojing, Confucius was reported to have said to Zengzi, \"Our physical body and limbs as well as our hair and skin are given by our parents; we dare not subject them to any injury.\"\n\n69\n\nOnce, Zengzi cut off the roots of the gourds by accident while he was weeding in the field, and his father Zeng Xi, himself also a disciple of Confucius, was infuriated. In a fit of anger he struck Zengzi with a huge staff and the son fell down and lost consciousness. After a while, Zengzi came to and he asked his father if he hurt himself since he struck him so hard. He then went back to his room and began to play the zither so that his father could hear him play and thought he was fine. When Confucius heard about this, he was angry and refused to see Zengzi. See Yang 2005: 188\u2013189. It should also be pointed out that after Zeng Xi died when Zengzi was 31 years of age, he could not help but weep every time he read the book on mourning rites. See Shizi \u5c38\u5b50 (a work of the Warring States period), quoted in Ouyang 1982: 623. Zengzi also could not bring himself to eat jujubes as it was his father's favorite food. See Mencius 7B36.\n\n70\n\nIt should be noted that Zengzi sometimes uses the term zhong \u5fe0 in the sense of reverence (jing \u656c) and considers it to be the root of filial devotion (xiao zhi ben \u5b5d\u4e4b\u672c). See Wang 1983: 79.\n\n71\n\nIn Chap.\u200b 14 of the Classic of Filial Devotion, it says, \"The gentleman in being filial to his parents can thus transfer his loyalty to his lord and in being obedient to his elder sibling can thus transfer his deference to his superiors.\" A similar statement can also be found in Chap.\u200b 2.\n\n72\n\nFor a discussion of the text, see James R. Hightower, \"Han shi wai chuan\" in Loewe ed., Early Chinese Texts: A Bibliographical Guide, 1993: 125\u2013128.\n\n73\n\nHanshi waizhuan, in Li and Wang 1991: 23. The translation is modified from Hightower 1952: 249.\n\n74\n\nConfucius himself also applauded the sage-king's rulership, which he also characterized as ruling by non-interference (wuwei). See Analects 15.5.\n\n75\n\nIn fact, Confucius himself praised Mi Zijian as a gentleman as well (Analects 5.3).\n\n76\n\nHanshi wai zhuan, in Li and Wang 1991: 688. It is possible that Mi Zijian was intending a double meaning with the pun word guan, which can mean both \"organ\" and \"officer\" here. When he rested his four limbs, preserved his sight and hearing, kept his mind and spirit quiet, his various organs would be in order accordingly. Due to its charismatic and moral influence, his subordinates and officers would also be functioning as they should.\n\n77\n\nSee \"Shenwei\" Chapter, in Yan and Zhong 2000: 75. As mentioned earlier, Mi Zijian entertained the view that human nature contains both good and evil. One may wonder if his analysis of the inclination of the Lu people to reap other people's harvest when an imminent battle made it convenient and possible does not actually reflect his view of human nature.\n\n78\n\nSee L\u00fcshi chunqiu, \"Jubei\" Chapter, in Li and Wang 1991: 687.\n\n79\n\nSee \"Guji liezhuan\" in Li and Wang 1991: 690.\n\n80\n\nSee \"Daoyin xun\" Chapter, in Li and Wang 1991: 689.\n\n81\n\nWhen Yuan Xian asked about shame, Confucius told him, \"When the Way prevails in the state, serve. When the Way falls into disuse in the state, it is shameful to serve.\" See Analects 14.1.\n\n82\n\n\"Rang wang\" Chapter in Li and Wang 1991: 700.\n\n83\n\nHanshi waizhuan and Liu Xiang's \u5289\u5411 Xin xu \u65b0\u5e8f, in Li and Wang 1991: 701 and 704, respectively.\n\n84\n\nKongcongzi \u5b54\u53e2\u5b50, \"Jie Mo\" \u8a70\u58a8 Chapter, in Li and Wang 1991: 769. According to Han Fei, the followers of Qidiao \"never show submission on their face or let anyone outstare them. When their behavior is not straight, even if they face a captive, they would avoid him. When their behavior is straight, even if they face a feudal lord, they would reprimand him.\" See Chen 1974: 2:1085. For study of Qidiao \"school,\" see Meng Wentong, \"Qidiao zhi ru kao\" in Meng 2006: 152\u2013156.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_5\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 5. Zisi and the Thought of Zisi and Mencius School\n\nChen-Feng Tsai1\n\n(1)\n\nDepartment of Chinese Literature, National Taiwan University, Taiwan, China\n\nChen-Feng Tsai\n\nEmail: tsaichen@ntu.edu.tw\n\nAbstract\n\nZisi \u5b50\u601d was a grandson of Confucius (552\u2013479 BCE). According to QIAN Mu\u9322\u7a46 (Qian 1935: 161), he was born in the thirty-seventh year of the reign of the Zhou Dynasty's King Jing and lived to the ripe old age of 82 sui\u6b72 (483\u2013402 BCE). Despite Zisi's exalted ancestry, gaps in the historical record have made it extremely difficult for scholars to obtain an understanding of his thought with any certainty. The following two sections will briefly review some of the issues surrounding Zisi's works and the school of thought to which he belonged as a preface to further discussion of him in the context of Chinese intellectual history.\n\n## 1 The Zisi of Intellectual History\n\nZisi \u5b50\u601d was a grandson of Confucius (552\u2013479 BCE). According to QIAN Mu \u9322\u7a46 (Qian 1935: 161), he was born in the thirty-seventh year of the reign of the Zhou Dynasty's King Jing and lived to the ripe old age of 82 sui \u6b72 (483\u2013402 BCE). Despite Zisi's exalted ancestry, gaps in the historical record have made it extremely difficult for scholars to obtain an understanding of his thought with any certainty. The following two sections will briefly review some of the issues surrounding Zisi's works and the school of thought to which he belonged as a preface to further discussion of him in the context of Chinese intellectual history.\n\n### 1.1 Zisi's Works\n\nA number of works have been attributed to Zisi throughout the centuries. Ostensibly, the least problematic works should have been eponymous works: the bibliographical treatise of the Han shu (\u6f22\u66f8) mentions a work entitled Zisi in 23 juan, while the corresponding section of the Sui shu (\u968b\u66f8) lists a similarly titled work, the Zisizi (\u5b50\u601d\u5b50), in seven juan. Unfortunately, though, both works were lost sometime during the period of the Northern and Southern dynasties. Still, it is possible that portions of these works could have survived in other forms, for the musicology section of the Sui shu also quotes the Southern Dynasty scholar Shen Yue \u6c88\u7d04 (441\u2013513) as saying that portions of the Zisizi are still to be seen in the Book of Rites (\u79ae\u8a18), namely the Doctrine of the Mean (Zhong yong \u4e2d\u5eb8), Biao ji \u8868\u8a18, Fang ji \u574a\u8a18, and Zi yi \u7dc7\u8863 chapters. The biography of Confucius in the Shiji (\u53f2\u8a18) also names Zisi as the author of the Doctrine of the Mean.\n\nBased on the Shiji and the Sui shu, we can see that the Doctrine of the Mean has traditionally been attributed to Zisi. And while that traditional ascription was not challenged for centuries, some questions raised during that time as to the original organization of the 41 sections in the transmitted version recorded in the Book of Rites are relevant to our discussion. The Shiji does not give any information about any subdivisions of this work, but the bibliographical treatise of the Han shu lists a Commentary on the Doctrine of the Mean (Zhong yong shuo \u4e2d\u5eb8\u8aaa) in two chapters. This led the Song dynasty scholar Wang Bo \u738b\u67cf (1197\u20131274) to speculate that the transmitted version should be divided into two chapters, one containing the first 20 sections, the other of the final 11 sections. Despite his doubts about the arrangement of this work, Wang never went so far as to doubt that any of the 31 sections were not written by Zisi. That was left to the Qing dynasty scholar Cui Shu \u5d14\u8ff0 (1740\u20131816). Cui based his argument that Zisi was not the author of the Doctrine of the Mean on textual evidence. For instance, he argued that the language of the Doctrine of the Mean was elaborate and obscure, especially when compared to the simplicity and clarity characteristic of the Analects and the Mencius. The difference in style of expression was taken as evidence for a later date of composition for the Doctrine of the Mean. More important, perhaps, was Cui's observation that a phrase in the 20th section of the work, \"when those in an inferior position do not have the confidence of their superiors\" was virtually identical to a passage in the Mencius. Cui pointed out that when quoting Confucius or Zisi in other contexts, the Mencius always began with the formulation \"Confucius said\" or \"Zisi said.\" The lack of such an attribution, Cui argued, meant that the passage in question was to be understood as being spoken by Mencius (372\u2013289 BCE) himself. In other words, the Doctrine of the Mean should be understood as quoting the Mencius, rather than the other way around, and therefore could not have been the work of Zisi.\n\nSome modern scholars have tried to combine the insights of Wang and Cui by suggesting multiple authorship of the Doctrine of the Mean. Specifically, it has been suggested that either the entire first half or the second through to the nineteenth sections thereof were penned by Zisi, with the remaining sections being added later by students of either Mencius or Zisi.1 Other evidence has been put forth to support the view that the Doctrine of the Mean is made up of materials written by Zisi and other unknown author or authors during the transition from the Qin dynasty to the Han dynasty. For example, it has been suggested that the marking of quotations of Confucius with the phrases \"Confucius said\" (\u5b50\u66f0) and \"Zhongni said\" (\u4ef2\u5c3c\u66f0) indicates different relations on the part of the author with Confucius. Likewise, the use of elements from two independent genres, namely the discursive essay and collected sayings, can perhaps be taken as indicative of different authors writing at different points in time.2\n\nIn addition to the Doctrine of the Mean, Zisi is also attributed with putting forth a theory of wuxing \u4e94\u884c (five actions) in the \"Contra Twelve Philosopher\" chapter of the Xunzi \u8340\u5b50. However, what exactly this theory entailed baffled scholars until the recent discovery of two versions of a text known as the Wuxing: the first, a silk manuscript, was discovered at the Mawangdui site in Changsha, Hunan Province in 1973, while the second, a bamboo manuscript, was discovered at the tomb of a Chu king at Guodian in Jingmen, Hubei Province in 1993. The silk manuscript is divided into two sections, the Wuxing text, which is for the most part identical to the bamboo manuscript, and a commentary on that text.3 The fact that the Guodian grave was sealed up sometime before 300 BCE means that Zisi would have been alive when this text was composed. That happy coincidence, combined with the connection between Zisi and something called the \"wuxing\" in the Xunzi has led most scholars to agree that the two manuscripts represent a single text that was originally written by Zisi or his students. On the strength of these finds, then, we can also see that the term wuxing in the Xunzi does not refer to the five cosmological elements \u2013 metal, wood, water, fire, and earth \u2013 that flow from yin and yang. Instead, it refers to a set of five kinds of actions: benevolence, righteousness, ritual propriety, wisdom, and sagacity (Pang 2000).\n\nTwo other bamboo manuscripts with connections to Zisi were also uncovered in the Guodian find, the Lumugong wen zisi \u9b6f\u7a46\u526c\u554f\u5b50\u601d (Duke Mu of Lu Asks Zisi) and the Zi yi mentioned previously. The first of the two is generally seen as being written by Zisi or his students. The basis for this attribution, besides the fact that the text presents itself as a dialogue with Zisi, is the appearance of the notion that one should \"follow the Way and not the ruler.\" This formulation is consistent with the description of Zisi's ideas given in the Mencius. As for the Zi yi, the evidence in favor of authorship by Zisi includes Shen Yue's attribution mentioned earlier and its appearance together with other works attributable to Zisi at Guodian. However, in his Jingdian shiwen \u7d93\u5178\u91cb\u6587, Lu Mingde \u9678\u5fb7\u660e (circa 550\u2013630) quotes a scholar as saying that the Zi yi was authored by Gongsun Nizi \u526c\u5b6b\u5c3c\u5b50. For this reason, a conservative conclusion would be to see this work as a collection of sayings by Confucius that was passed on by both Zisi and Gongsun Nizi (Li 2002: 70\u201371).\n\nFrom the above, we can see that our most reliable sources of information on the thought of Zisi are the Wuxing and the Doctrine of the Mean (from the second to the nineteenth sections). The bamboo manuscript of the Lumugong wen zisi can also be seen as a secondary reference.\n\n### 1.2 Zisi's Scholarly Affiliation\n\nThe question of Zisi's scholarly genealogy has given rise to considerable speculation throughout the centuries. Given the year of his birth, it would have been impossible for Zisi to have studied under Confucius. There is also no evidence suggesting that he was a student of either Zengzi \u66fe\u5b50 (505\u2013436 BCE) or Ziyou \u5b50\u6e38 (506\u2013443 BCE). During the Tang dynasty, though, some scholars, including Han Yu \u97d3\u6108 (768\u2013824) suggested that Zisi was indebted to Zengzi (Han Changli ji \u97d3\u660c\u9ece\u96c6 20:14b\u201315a). This claim was accepted by prominent Neo-Confucians in the Northern Song dynasty and expanded on by Zhuzi (Zhu Xi\u6731\u71b9 1130\u20131200), who included Zengzi in his genealogy of the transmission of the Way.4 Some modern scholars have also suggested that Zisi's thought can be traced to Ziyou (Meng 2008: 22\u201323, and Jiang 2000), but the argument for this connection has come under sharp criticism (Ye 2000).\n\nThe question of Zisi's intellectual descendants, or more particularly Zhuzi's claim that the Way was transmitted from Zisi to Mencius, has also produced much discussion. But whereas the proposed connection between Zengzi and Zisi might have been mere speculation on the part of scholars in the Tang and Song dynasties,5 there is actual evidence that some of Zisi's ideas were transmitted by Mencius. For instance, the Shiji \u53f2\u8a18 states that, \"Meng Ke was from Zou and studied under a student of Zisi,\" while the \"Contra Twelve Philosophers\" chapter of the Xunzi claims that \"Zisi sang the tune (of the Wuxing) and Mencius provided the harmony.\" However, evidence to the contrary can certainly be found as well. The Han feizi (\u97d3\u975e\u5b50) states that among the \"eight schools of ru\" there were the \"ru of Zisi\" (\u5b50\u601d\u4e4b\u5112) and the \"ru of Meng\" (\u5b5f\u6c0f\u4e4b\u5112), although it is possible that this was not a reference to Mencius but rather to someone else with the same surname.\n\nGiven the contradictory evidence, it is not surprising that the relation between Zisi and Mencius has continued to be a source of controversy.6 Two reasons are usually put forth for doubting Zhuzi's genealogy and whether the two men belonged to the same school. To begin with, Zisi was already dead when Mencius was born, and there is no indication in the Mencius that Mencius either studied under Zisi's students or considered himself to have been championing Zisi's ideas. Furthermore, the chapter of the Xunzi mentioned above is generally seen as being written by followers of Xunzi interested in promoting the thought of their teacher at the expense of Mencius.7 Thus, its claims should be seen as being polemical in nature and not necessarily reflecting historical reality.\n\nThe discovery of the silk and bamboo copies of the Wuxing has resulted in a reconsideration of the relationship between Zisi and Mencius. The appearance of the term \"wuxing\" in the Xunzi (as being characteristic of their thought) and in the newly discovered texts has led to the conclusion that what has been found is a lost text from the school of thought led by Zisi and Mencius. Some more adventurous scholars have even gone so far as to suggest that the jing \u7d93 (classics) portion of the silk manuscript was written by Zisi, with the commentary being authored by Mencius (See, for example, Chen 2008a: 1\u201311). This, however, seems to be based on an uncritical acceptance and mechanical application of the claim in the Xunzi that \"Zisi sang the tune and Mencius provided the harmony,\" a claim we have suggested cannot be taken at face value. A more nuanced understanding of the question is possible if we understand this phrase as indicating a similarity or continuity between the thought of these two men, rather than an actual teacher-student relation. This would allow us to tentatively agree that the \"classic\" portion of the Wuxing was written by Zisi or his students and that the commentary was written either by Mencius or his students.\n\n## 2 Philosophical Issues for the ru Tradition Posed by the Wuxing Manuscript\n\nWhile we cannot say with certainty that texts such as the Doctrine of the Mean, the Wuxing, and the Lumugong wen zisi were written by Zisi, we can be confident that they are at least closely associated with his school of thought. By the same token, even though these texts may not lend themselves to a discussion of Zisi's thought per se, they do provide us with a window through which we can see what sort of issues Zisi was interested in discussing. This is the same reading strategy that allows us, for instance, to take a statement by Zigong \u5b50\u8ca2 in Book 5 of the Analects that, \"The Master's discourse on nature and the Way of Heaven cannot be heard,\" as indicating that the topics of nature and the Way of Heaven were of much interest to students of Confucius even though he himself did not spend much time discussing them.\n\nCan Zisi be seen as providing a new twist to questions of the sort that Zigong was interested in? While we would hesitate to claim that the statement, \"What Heaven confers is called nature\" in the opening passage of the Doctrine of the Mean represents Zisi's view of these topics, we can say on the strength of the Wuxing that these topics held a place of importance in Zisi's school of thought. We can go further and add that given the way in which the Way of Heaven and the Way of Man are theorized in the Wuxing, at the very least the distinction is being made between autonomous and heteronymous morality, the moral and the natural good, the sage and sagacity, and between tacit and explicit knowledge. These distinctions will be explored in detail below.\n\n### 2.1 Internal Formation of the Five Actions\n\nThe Wuxing discovered at the Guodian grave opens with the following: 8\n\n1.\n\nWhen benevolence forms internally, it is called \"virtuous action\"; when not formed internally, it is called \"action.\" When righteousness forms internally, it is called \"virtuous action\"; when not formed internally, it is called \"action.\" When ritual propriety forms internally, it is called \"virtuous action\"; when not formed internally, it is called \"action.\" When wisdom forms internally, it is called \"virtuous action\"; when not formed internally, it is called \"action.\" When sagacity forms internally, it is called \"virtuous action\"; when not formed internally, it is called \"virtuous action.\"\n\nThe five kinds of actions in the Wuxing \u2013 benevolence, righteousness, ritual propriety, wisdom, and sagacity \u2013 can be understood as corresponding to the five virtues that are articulated when these actions take form. However, a distinction is made with respect to the first four virtues between instances in which they are formulated internally and instances in which they are not. In the former case, the result is \"virtuous action,\" while in the latter case, there is simply \"action.\" These two terms refer to two types of moral conduct that are predicated on different principles. \"Virtuous action\" is action based on an internal, independent will and is seen as moral conduct stemming from an autonomous principle. By contrast, \"action\" is an external realization based on other considerations (such as social codes, custom, or considerations of self-interest) and is seen as moral conduct stemming from a heteronymous principle. This distinction does not apply for the fifth action or virtue, sagacity. Regardless of whether it is realized internally, the Wuxing claims that sagacity is always to be considered \"virtuous action.\" The gist of this last point would seem to be that all conduct that is a realization of sagacity is based on an autonomous principle.\n\n### 2.2 Virtue and Good\n\nThe second section of the Wuxing states:\n\n2.\n\nWhen the five \"virtuous actions\" are harmonized, it is called \"virtue\"; when four actions are harmonized, it is called \"good.\" Good is the Way of Man; virtue is the Way of Heaven.\n\nHere, the harmonization of the five \"virtuous actions\" is itself called \"virtue\" and associated with the Way of Heaven. By contrast, the harmonization of the four types of action is identified as \"good\" and associated with the Way of Man. The term \"harmonized\" here should be understood as referring to something that transcends the categories of the analytic and the synthetic. Thus, the \"virtue\" resulting from the harmonization of the five actions indicates an active state of moral good. By contrast, the \"good\" stemming from the harmonization of the four actions refers to a completed state of natural good reached by bringing together benevolence, righteousness, ritual propriety, and wisdom.9 Here \"natural good\" refers to a relativistic conception of good and bad where a value is assigned to something depending on whether it is suited as a means or an instrument for achieving a desired end. As causal relations prevail here, this state is understood as belonging to the Way of Man. \"Moral good,\" on the other hand, is based on the principle of reason devoid of all a posteriori elements. Being as it is completely outside the realm of causal relations or considerations of personal benefit, this state is understood as belonging to the Way of Heaven.\n\nThe terms \"virtue\" and \"good\" are discussed further in sections 3 and 10 through 11 of the Wuxing:\n\n3.\n\nIf the five actions all form internally and are acted out in a timely manner, the (one who does so) is called a \"Gentleman.\" A candidate official who aspires to the Way of the Gentleman is called an \"aspiring candidate official.\" Without being enacted, good could never be approached. Without being willed, virtue could never be brought to completion. Without being reflected upon, wisdom could never be obtained.\n\n * 10\u201311 When a Gentleman performs good acts, there is a beginning and an end; when a Gentleman performs virtuous acts, there is a beginning but no ending. \"A metal bell sounding and a jade stone vibrating it\" is a person of virtue. \"A metal bell sounding\" is good; a \"jade tone\" is sagely. Good is the Way of Man; virtue is the Way of Heaven. Only with a person of virtue may there be \"a metal bell sounding and a jade stone vibrating it.\"\n\nSection 3 implies that moral good has nothing to do with the relation that obtains between a means or instrument chosen and the desired end. Instead, it is completely dependent on the independent volition of the will. We can see from the statement \"without being willed, virtue could never be brought to completion\" that virtue is always to be found in the active state of the will. Based on sections 10 and 11, the performance of a good act is predicated on the causal connection between a means and an end, that is, between a beginning and an ending. By contrast, the performance of virtuous acts stems from an autonomous moral nature without any concern for instrumental means. Thus there is a beginning (the moral nature) but no ending. Two metaphors, those of the \"metal bell sounding\" and a \"jade stone vibrating,\" are also used to explain, respectively, the performance of good acts and virtuous acts. These metaphors can be used in this way because the phrase \"a metal bell sounding\" carries the meaning of a beginning, while \"a jade stone vibrating\" implies an ending.10 Taken together, the phrase \"a metal bell sounding and a jade stone vibrating\" thus describes a virtuous sagacity that is able to combine the natural good of the Way of Man with the moral good of the Way of Heaven. Put another way, this virtuous sagacity is able to partake in the function of the natural good without violating the moral good of the latter.\n\n### 2.3 The Sage and Sagacity\n\nIn the above discussion of good and virtue, virtue is shown to be a kind of good that stems from an independent will. The question, then, is how that virtue comes about. This question is treated in sections 15, 17 and 26:\n\n * 15: Not having heard the Way of the Gentleman is called \"not sharp-eared.\" Not having seen a worthy is called \"not clear-sighted.\" Hearing the Way of the Gentleman and not knowing that it is the Way of the Gentleman is called \"un-sagely.\" Seeing a worthy and not knowing he has virtue is called \"un-wise.\"\n\n * 17: Hearing the Way of the Gentleman is being \"sharp-eared.\" Hearing and knowing it is sagacity. The sage knows the Way of Heaven. To know and act on it is righteous. To act on it in a timely way is virtue. Seeing a worthy is being \"clear-sighted.\" Seeing and knowing it is wisdom. Knowing and being content therewith is benevolence. Being content and respectful is ritual propriety. Sagacity gives birth to wisdom, ritual and music,11 and is the harmonization of the five kinds of action.\n\n * 26 Seeing to know it is called approaching it. Drawing on metaphors to know it is called approaching it. Drawing on comparisons to know it is called approaching it. Knowing by intuition, that is Heaven. \"Shangdi \u4e0a\u5e1d is with you; be not of two minds.\" That is what is meant.\n\nWe have seen above how the harmonization of the five \"virtuous actions\" is related to the realization of virtue. But how is that harmonization achieved? The answer to this question cannot be found by making appeal to the idea of the sage, for by definition the conduct of the sage is an expression of virtue. It would appear, instead, that this harmonization is closely linked with the idea of sagacity.\n\nTo better understand what sagacity refers to, we need first to recognize the distinction between the sage and sagacity. A close reading of the Wuxing text shows that the two terms are used differently. For example, in section 17, the term \"sage\" seems to refer to a particular type of person (e.g., a ruler such as King Wen) and not to the average person. Sagacity, on the other hand, refers to having aural knowledge of the Way of the Gentleman. The difference between a sage and an average person, then, stems from the former's ability to know Heaven. But even though the average person does not, by definition, have this knowledge, there is no reason to assume that the innate value of sagacity is also denied to him. To put it another way, the Wuxing presents each of the five types of virtue as corresponding to a different reflective and cognitive capability. Wisdom corresponds to distinguishing the worthies, while benevolence, righteousness, and ritual propriety correspond, respectively, to whether the mind can be content with, implement, and respect the Way of the Gentleman. Sagacity, for its part, is paired with having knowledge of the Way of the Gentleman. Thus in some fashion knowledge of the Way of the Gentlemen clears the way for the harmonization of the five virtues.\n\nUp until now we have taken it for granted that the Way of the Gentleman is \"out there\" to be heard and recognized. But how is it that this information is available to be heard in the first place? To answer that question, appeal will ultimately have to be made to the sage and his knowledge of the Way of Heaven, for the sage not only has this knowledge, but acts on it and does so in a timely manner. In other words, it seems that the Way of the Gentleman can be known by others precisely because the sage embodies and articulates it through his conduct. It is significant to note that this articulation is achieved through actions instead of through language, a point that brings us to an implicit distinction between two types of knowledge in the Wuxing.\n\n### 2.4 Tacit and Explicit Knowledge\n\nThe Wuxing argues that people, by means of sagacity, can \"hear\" and thus know the Way of the Gentleman as articulated by the sage. However, in section 26 we can see that the type of knowledge associated with sagacity, what has up until now been referred to as knowledge based on hearing, is fundamentally different from other types of knowledge discussed in the Wuxing. In this section, we are presented with four different ways of knowing. The first three, knowledge based on \"seeing,\" \"metaphors\" and \"examples,\" are associated with the category of \"man\" and can be taken to refer to knowledge and deductions associated with the sensual facilities. The fourth, that associated with sagacity and the category of \"Heaven\" is knowledge based on intuition (ji \u5e7e). This type of knowledge should be understood as tacit knowledge, that is to say, knowledge of an innate value or metaphysical truth obtained without the aid of conscious thought. It is exactly this distinction between two types of thought, or \"two minds,\" that allows the author of the Wuxing to use the phrase \"Shangdi is with you; be not of two minds\" to sum up section 26. The term shangdi makes the connection with the \"Heaven\" that is known intuitively, while the admonition \"be not of two minds\" points to the superiority of tacit knowledge. It is also significant that the notion of knowing intuitively is associated, as is \"hearing and knowing,\" with sagacity. The connection between these two kinds of knowing allows us to visualize the following theoretical procession: First there is a sage with knowledge of the Way of Heaven, who then articulates this knowledge as the Way of the Gentleman. This then allows others to gain knowledge (intuitive knowledge, also referred to as \"hearing and knowing\") of the Way of the Gentleman. This in turn ultimately results in the manifestation of wisdom as well as rites and music (i.e., benevolence, righteousness, and ritual propriety, respectively).\n\nIn light of the above analysis, we can better understand another part of section 2:\n\n> A Gentleman without the anxiety of the inner mind will be without the wisdom of the inner mind. Without the wisdom of the inner heart, he will be without the joy of the inner mind. Without the joy of the inner mind, he will be discontented. Discontented, he will be unhappy. Unhappy, he will be without virtue.\n\nThe term \"anxiety of the inner mind\" refers to a fearful dread on the part of the Gentleman that the Way of the Gentleman will not be put into action. It is only because of this dread that the mind, based on moral sentiments and intellectual consideration, arranges for various actions to be undertaken. Thus all subsequent thought and action is an opportunity for the mind to take the initiative of putting into action the Way of the Gentleman that has been \"heard.\" This in turn will produce feelings of joy, contentment, and happiness and will ultimately result in virtue.12\n\nIn the Wuxing, Heaven is explained by the phrase \"Shangdi is with you\". This could be interpreted as suggesting a tendency towards theonomous ethics or divine command theory whereby the morality of an act is determined by reference to a divine will. We would suggest, however, that that is not the case. Instead, ethical thought in the Wuxing is closer to a rational or autonomous ethical position. To begin with, it should be noted that there is no obvious notion of supreme deity in the text. It is true that there is a passage that states: \"'Shangdi is with you; be not of two minds.' That is what is meant.\" It is also true that the term shangdi can be taken to mean a supreme deity. However, the fact that the phrase, \"that is what is meant\" is added suggests that shangdi should be understood as an analogy instead of factually. Furthermore, while there is a Heaven\/man dichotomy in the Wuxing, there is no sense of Heaven as a transcendental deity. Instead, the emphasis seems to be on showing that the category of Heaven is incompatible with man's instrumental thought. The Wuxing does stress that the Way of Heaven is superior to the Way of Man, just as the virtuous action is superior to mere action and virtue is superior to good. However, this is done simply to indicate that the highest ethical principle has a transcendental nature unrelated to the calculated achievement of self-interested goals. But this transcendental nature does not entail a religious fear of a deity. Instead what is called for is an understanding of transcendental moral principles and choices in conduct based thereon. This is what is meant in section 3 when it is stated:\n\n> Without being enacted, goodness could never be approached. Without being willed, virtue could never be brought to completion. Without being reflected upon, wisdom could never be obtained. Reflection that is not clear cannot examine (its object); reflection that is not thorough cannot give form (to its object). Being unable to give form (to its object) one will be discontent. Being discontent, one will be unhappy. Being unhappy, one will be without virtue.\n\nIn other words, the overall position of the Wuxing is that anyone aspiring to the Way of the Gentleman can use his innate sagacity to obtain tacit knowledge of moral principles and demands. Once those moral demands are grasped, that person can go on to perform good actions externally and cultivate virtue internally.\n\n## 3 From Zisi to Mencius\n\nGiven that the bamboo manuscript of the Wuxing was composed earlier than the Mencius, a comparison of the two texts can also help us understand developments in Confucian thought during this time. Likewise, by contrasting the above discussion of some of the theoretical aspects of the Wuxing with the Analects and the Mencius, we can get a better idea of the place this text has in Chinese intellectual history.\n\n### 3.1 Inner Virtue and Moral Autonomy\n\nThe Wuxing makes a distinction between autonomous morality and heteronomous morality by contrasting the formation of the five actions internally with the failure to do so. This is a distinction that is largely lacking in the Analects. While it is true that the Analects stresses that authentic rituals and music are predicated on benevolence, Confucius is only seen exhorting his students to approach or to complete benevolence. He does not delve into the theoretical nuances of the difference between ordinary \"ritual and music\" and music and ritual that stem from benevolence, nor does he delineate a hierarchical ranking or explicate an order of importance in terms of practice. As a result, students such as Ziyou and Zixia \u5b50\u590f formed divergent views on these issues, a disagreement that is aired out in Book 19 of the Analects. There, Ziyou criticizes the emphasis students of Zixia place on \"sprinkling and sweeping,\" \"answering and replying,\" \"advancing and retiring,\" as \"not knowing the essential.\" Zixia, for his part, insists that there should be a sequence in one's studies, a \"beginning and an end.\" This kind of dispute indicates that Confucius did not leave behind a definitive answer to questions of this type.\n\nThe distinction in the Wuxing between \"virtuous action\" and mere \"action\" is at the very least a much more detailed explanation of the difference between autonomous morality and heteronomous morality than Confucius ever gave. In that sense, the Wuxing can be seen as making a clear theoretical distinction between ordinary ritual and music (sans internal formation) and ritual and music stemming from benevolence (with internal formation). Mencius seems to be making a similar point when he criticizes Gaozi \u544a\u5b50 for having never understood righteousness because he treated it as something external to himself. Mencius, of course, argues that both benevolence and righteousness are internal. Likewise, Mencius' idea of \"acting from benevolence and righteousness rather than enacting benevolence and righteousness\" seems to be inspired by the same line of thought that led the Wuxing to contrast \"virtuous action\" with ordinary action. In both cases, the argument hinges on the internal origin of a kind of conduct.\n\nThe Mencius builds further on the distinction between \"internal\" and \"external\" to espouse an autonomous morality. For instance, Mencius states:\n\n> The mind of compassion pertains to benevolence, the mind of shame to righteousness, the mind of respect to ritual propriety, and the mind of right and wrong to wisdom. Benevolence, righteousness, ritual propriety and wisdom do not coat me in a luster from the outside. They are inside me to begin with, only I didn't think of it. 6A6\n\nHere, the assertion about benevolence, righteousness, ritual propriety and wisdom being internal is a restatement of Mencius' idea that the liangzhi \u826f\u77e5, or the mind, is the final arbiter of moral principles in his system. In other words, the fact that both virtues and moral principles are internal leads naturally to the notion of an autonomous morality. This move is further strengthened by the distinction Mencius makes between more noble \"honors bestowed by Heaven\" (tianjue \u5929\u7235) and ordinary \"honors bestowed by man\" (renjue \u4eba\u7235). The ascription of \"nobility\" to the former serves to underscore the moral nature of men and suggests that they are not to be used instrumentally, both key features of an autonomous morality.\n\n### 3.2 An Emphasis on Inner Reflection\n\nAs we have seen, the Wuxing distinguishes between explicit knowledge (knowing through seeing, analogies, and comparison) and tacit knowledge (knowing intuitively). But in terms of tacit knowledge, there is an emphasis on knowledge of external objects, whether the intuiting of the Way of Heaven, hearing the Way of the Gentleman, or the seeing of worthies.\n\nThe Mencius also discusses tacit knowledge in a number of places:\n\n> What one can do without having to learn is one's inborn ability; what one knows without having to reflect is one's inborn knowledge. There is no one who does not know to love their parents when they are young children and respect their elder brothers when they grow up. 7A15\n\nHere it should be noted that the fact that one can know without reflection shows that the verb \"know\" must be taken as referring to tacit knowledge. The knowledge (zhi \u77e5) part of the liangzhi \u826f\u77e5 is completely independent from explicit knowledge, which is precisely what makes it liang \u826f (noble). If we compare the Mencius with the Wuxing, however, we find that the kind of tacit knowledge emphasized in the Mencius is qualitatively different from that discussed in the Wuxing. For where the Wuxing emphasizes tacit knowledge of external objects, in the Mencius it comes from an awareness of one's own inner liangzhi.\n\nThe liangzhi, besides being discussed in terms of its appearance as compassion, shame, respect, and a sense of right and wrong, can also be seen as stemming from a sense of filial piety. This can be seen when Mencius, answering questions about the sage Shun, does not begin his discussion of the sage with a consideration of the Way of Heaven or the definition of a Gentleman or a worthy (see Mencius, 5A) Instead of starting from such external objects, Mencius takes filial piety as his starting point.13\n\nThe prominence of ideas like being filial to one's parents and being sincere to oneself (chengshen \u8aa0\u8eab) in the Mencius suggests that tacit knowledge is treated primarily as inner moral knowledge, and not the type of external knowledge of Heaven or the Way of the Gentleman seen in the Wuxing. As a result, the moral principles (or moral thought) discussed in the Mencius do not require the apprehension of a metaphysical principle or the Way of the Gentleman. Instead, it revolves around inner reflection and the finding of an inherent, inner moral mind-nature (xinxing \u5fc3\u6027) that starts with consideration of the subtle outward manifestations of that mind-nature.\n\nThe tacit knowledge described by Mencius is also related to his concept of thought (si \u601d). Thus we see statements like:\n\n> The desire to be exalted is common to the minds of all men. Everyone has something to be exalted inside them, they just haven't thought of it. 6A17\n> \n> Benevolence, righteousness, ritual propriety and wisdom do not coat me in a luster from the outside. They are inside me to begin with, only I didn't think of it. 6A6\n> \n> The function of the mind is to think: think and it will be obtained: don't think and it will not be obtained. This has been conferred upon me by Heaven. If one establishes what is of greater importance to begin with, things of less importance will be unable to dislodge it. 6A15\n\nFrom this we can see that for the most part Mencius' discussion of tacit knowledge emphasizes thought that is directed towards what is common to the minds of all men. This \"thought\" is not just any thought but rather should be understood as the reflection on and inspection of the mind. And insofar as reflection and inspection play a significant role in Confucian practice, \"thought\" in Mencius' hands comes to have important implications for the theory and practice of cultivation. By contrast, statements in the Wuxing such as \"Lacking benevolence, thought cannot be precise,\" \"lacking wisdom, thought cannot be thorough\" and \"lacking sagacity, thought cannot be swift,\" show correct thought and knowledge to be dependent on the virtues of benevolence, wisdom, and sagacity. Here, clearly, the object and content of thought is of secondary importance. From this we can see that Mencius is not concerned simply with thought in a formal sense, as is the case in the Wuxing, but also with its object and content.\n\n### 3.3 A De-emphasizing of Sagacity\n\nIn the Mencius, we can see statements that approximate claims in the Wuxing about sages knowing the Way of Heaven, having aural knowledge of the Way of the Gentleman, and visual knowledge of the worthies. For example:\n\n> From Yao and Shun to Tang, it was over five hundred years. Men like Yu and Gao Yao saw and knew them, while those like Tang heard and knew of them. From Tang to King Wen, it was over five hundred years. Men like Yi Yin and Lai Zhu saw and knew of them, while those like King Wen heard and knew of them. From King Wen to Confucius it was over five hundred years. Men such as Tai Gongwang and Sanyi Sheng saw and knew of them, while those like Confucius heard and knew of them. From Confucius to the present it has been over a hundred years. As such we are not far removed in time from the time of the sage, just as we are quite close to the home of the sage, and yet no one has anything of them, no one has anything of them. 7B84\n\nAccording to this, included among the sages of old were those with aural knowledge and those with visual knowledge. But in doing so, Mencius effectively does away with the hierarchy put forth in the Wuxing whereby aural knowledge is associated with the sage, who is superior to the worthy with his visual knowledge. Menicus' disregard for the previously established ordering could be taken as an indication that he felt no need to differentiate between the sage and the worthy. To put it another way, and perhaps more precisely, Mencius believed that sagacity could be subsumed under the category of wisdom.\n\nThis subsuming of sagacity to wisdom should be viewed in conjunction with the following passage:\n\n> Mencius said, \"The way the mouth is disposed to tastes, the eyes to colors, the ear to sounds, the nose to smells, and the four limbs to ease is human nature. It is also conferred (by Heaven), and so the Gentleman does not call it 'nature.' The way benevolence pertains to the relation between a father and a son, righteousness to the relations between a ruler and the subject, ritual propriety to the relation between a host and a guest, wisdom to the worthy and the sage to the Way of Heaven, that is conferred (by Heaven). But it is also human nature, and so the Gentleman does not say it is conferred (by Heaven).\" 7B70\n\nIn this passage we see Mencius distinguishing between a biological nature consisting of the ears, eyes, mouth, nose, and four limbs and a moral nature consisting of benevolence, righteousness, ritual propriety, wisdom and the relation of the sage to the Way of Heaven. It is important to note that in contrast to the Wuxing, sagacity and aural knowledge of the Way of the Gentleman are missing in the Mencius. This could be taken as an indication that Mencius believes that the autonomous moral principle is achieved directly from tacit knowledge produced by one's own liangzhi rather than indirectly from aural knowledge of the Way of the Gentleman.\n\nThe listing of the sage and the Way of Heaven together with the virtues of benevolence, righteousness, ritual propriety, and wisdom would seem to indicate that the five are of equal standing. However, we arrive at a different understanding of their relative status once we consider the idea of the \"four germs\" (siduan \u56db\u7aef, see 2A6). From a theoretical standpoint, the statement that \"the mind of compassion is the germ of benevolence; the mind of shame is the germ of righteousness; the mind of courtesy is the germ of ritual propriety; the mind of right and wrong is the germ of wisdom\" should be seen as being equivalent to the \"hint\" (ji \u5e7e) of the Way of Heaven that makes intuition of it possible. In his commentary on the Mencius, Zhuzi glosses the term translated here as \"germ\" (duan \u7aef) as \"tip of a thread\" (xu \u7dd2), adding \"it is as if there is something inside and its tip is showing.\" In other words, he understands the \"germs\" to have a meaning similar to the external \"subtle signs\" (jiwei zhizao \u5e7e\u5fae\u4e4b\u5146) of the Book of Changes.\n\nThis similarity is significant because it suggests a parallel between the \"four germs\" and the sage and his knowledge of the Way of Heaven. As we have seen, the Wuxing argues that the sage has virtue and access to the Way of the Gentleman because he is able to gain (intuitive) knowledge of the Way of Heaven from subtle \"hints.\" It is possible that Mencius lists the sage together with the four virtues because he views them as representing two different paths for gaining access to the Way of the Gentleman. One path, the one outlined in the Wuxing, was the one taken by the sages Yao and Shun: they knew the Way of Heaven directly. Mencius' innovation is to suggest that there is an alternative path, and one that is available to ordinary people, that involves \"thought\" and \"examination\" directed at one's own liangxin \u826f\u5fc3. So while acknowledging that the sage knows Heaven, the Mencius also argues that it is possible to have knowledge of internal moral principles by way of one's liangxin. This opens up the possibility that ordinary people can obtain the same results as Yao and Shun simply by developing their \"four germs.\"\n\nWhy does Mencius open up this alternative path? The answer to that question lies in his reluctance to claim that he was a sage even as he hoped to establish his own moral system. When asked if he himself is a sage, Mencius invokes Confucius, and, in addition to his strong denial, adds the comment: \"A sage is something Confucius did not claim title to\" (2A2). So, while Confucius is referred to as a sage several times in the Mencius, here we see Mencius implying that he could no more recklessly claim sagehood for himself than Confucius could. But given the context of the Wuxing and the exclusive status of the sage, it is difficult to see how Mencius could hope to legitimately develop his own moral system without claiming to be a sage and having knowledge of the Way of Heaven. In that light, Mencius may have felt the need to show that even though he was not the type of sage that knew Heaven, he still had access to an alternate method by which he could walk the path of the sage.\n\nAccording to Mencius, there is a universal morality that originates in a moral mind common to everyone. Thus, he states:\n\n> All palates have the same preference in taste; all ears in sound; all eyes in beauty. Should the mind prove to be the only exception in possessing nothing in common? What is it, then, that the mind has in common? Principles and correctness. The sage is simply the first to find what is common to my mind. It is for this reason that principles and correctness please my mind in the same way that meat pleases my palate. 6A7\n\nThis \"mind\" is the moral mind, which in other places is referred to by Mencius as the \"original mind\" (benxin \u672c\u5fc3) or liangzhi, while \"principles and correctness\" refer to the content of moral principles. Mencius here argues that the similarity (universality) of moral principles stems from the commonality of the original mind. For this reason he can say that the sage is, in this respect, no different from the average person. If there is any difference, it is only in terms of whether or not they have found what is common to everyone's mind. In this way, Mencius allows for the possibility that the average person can grasp moral principles by finding them in his own mind.\n\n### 3.4 A New way of Knowing Heaven\n\nEven though he does not emphasize the sages' knowledge of the Way of Heaven, Mencius does not overlook this issue. In fact, there are two passages in the Mencius that discuss knowledge of Heaven:\n\n> To give full realization to one's mind, one must know one's nature. To know one's nature, one must know Heaven. 7A1\n> \n> If a person in an inferior position does not have the confidence of his superiors, he cannot govern the people. There is a way to win the confidence of your superiors: if your friends do not trust you, you will not win the confidence of his superiors. There is a way to win the trust of friends: if you don't please your parents when serving them, you will not win the trust of friends. There is a way to please your parents: if reflecting on yourself you find yourself to be insincere, you will not please your parents. There is a way to be sincere to yourself: if you do not understand goodness, you will not be sincere to yourself. For this reason, sincerity is the Way of Heaven. Pondering sincerity is the Way of Man. 4A12\n\nAccording to the first passage, fully realizing one's mind allows knowledge of one's nature, which in turns allows knowledge of Heaven. This is how Mencius can claim that \"everybody can be a Yao or a Shun.\" Mind, nature, and Heaven are seen by him as forming a kind of continuum that allows for upward progression based on one's level of personal cultivation. Given a universal moral mind, everyone has the same potential for achieving knowledge of Heaven on par with the great sages. This lets Mencius deemphasize the virtue of sagacity and its aural knowledge of the Way of the Gentleman and develop his moral system directly from the idea of realizing one's mind. It also takes him way beyond anything seen in the Analects and the Wuxing in terms of the universality of the moral subject.\n\nZhuzi believed that realizing the mind was the ultimate result of \"exhausting principles\" (qiongli \u7aae\u7406), glossing it as \"meaning that 'knowledge is complete'.\" Elsewhere he explained the terms as \"meaning without exception that all of the principles of object are known.\"14 However, Zhuzi's interpretation is most likely inconsistent with Mencius' original meaning. Mencius argues that even though the completion of cultivation results in the people being governed, the actual realization of moral principles comes from a series of increasingly inner-oriented steps, from winning the trust of superiors, winning the trust of friends, pleasing the parents, and finally being sincere to oneself (Mencius 4A12). This on-going process of reflection begins with being sincere to oneself. But the term \"being sincere to oneself,\" insofar as it implies \"being faithful to the mind\" or \"being faithful to the four 'germs' of the mind,\" basically means the same as \"realizing the mind.\" This is also what Mencius meant by pondering sincerity (sicheng \u601d\u8aa0): he wanted his students to seek out emanations of a mind that cannot be deceived. Thus, when Mencius says, \"Sincerity is the Way of Heaven. Pondering sincerity is the Way of Man,\" the term \"Way of Heaven\" should be understood as something that man is incapable of fully comprehending but which is nevertheless imposed on him externally as with laws and regulations. By contrast, the \"Way of Man\" is to reflect on and realize those same inscrutable laws and regulations.\n\nFrom the above, we see that Mencius takes the Way of Heaven to be the source of the Way of Man. This is quite different from the approach taken in the Wuxing, where the two are seen as involving separate moral principles and the Way of Heaven is not only given a higher status but is held up as a goal towards which man should strive.15\n\n## 4 Conclusion: Another Look at the Zisi\/Mencius School of Thought\n\nBefore the discovery of the bamboo Wuxing manuscript, any discussion of Zisi' s thought inevitably began with the Doctrine of the Mean, the main feature of which is the conception of the Way of Heaven. The opening section boldly makes the claim that, \"What Heaven confers is called nature; according with nature is called the Way; the cultivation of the Way is called teaching.\" Section 20 states, \"Sincerity is the Way of Heaven. The attainment of sincerity is the Way of Man,\" and Section 21 goes on to say, \"Clarity resulting from sincerity is called nature. Sincerity resulting from clarity is called teaching.\" Here we see intentional, and thus meaningful, associations being made between Heaven and man on the one hand, and nature, Way, and teaching on the other.\n\nMou Zongsan \u725f\u5b97\u4e09 suggested that the Doctrine of the Mean took the idea of an objective and transcendent Decree of Heaven (tianming \u5929\u547d) as a starting point for its system of thought. As such, he argued that given our understanding of the development of intellectual thought, the Doctrine of the Mean should be of a later date than the Mencius with its notion that a person who fully realizes his mind knows his nature and a person who knows his nature knows Heaven (See Mou 1969: 46\u201347). This kind of argument from philosophical analysis can certainly serve to bolster arguments, such as Cui Shu's, based on textual studies that the Doctrine of the Mean was composed later than the Mencius.16 At the same time, it also suggests that some parts of the Doctrine of the Mean, and specifically its ideas about the Way of Heaven, cannot be used to compare Zisi and Mencius.\n\nHappily, there is no question about the dating of the Wuxing. Even if we cannot say with certainty whether it was penned by Zisi, we do know that it predated the Mencius. It is also consistent with the comment in the Xunzi about Zisi and Mencius' relation to this theory. At the very least, then, we can say that the Wuxing is from the period of time between the death of Zisi and the birth of Mencius. From the above discussion, we can see that the distinction between autonomous and heteronymous morality and explicit and tacit knowledge is featured more prominently in the Wuxing than in the Analects. These distinctions were also picked up and expanded by Mencius. However, the virtue of sagacity seen in the Wuxing was effectively dropped by Mencius. In the Wuxing, the distinction between sagacity and wisdom parallels the distinction between hearing the Way of the Gentleman and seeing worthies. But despite being seen as kinds of tacit knowledge, aural and visual knowledge have to be obtained indirectly from contact with the outside world. Mencius moves his emphasis away from the external world and places it firmly in the inner world. For this reason he emphasizes that benevolence, righteousness, ritual propriety and wisdom are rooted in the moral mind and argues that knowledge of moral principles can be gained from the four \"germs\" of their minds.\n\nThis idea can be understood on the one hand as indicating the expression of the moral mind as the four different moral facets. On the other hand, it can also be understood as the expression of the moral mind in human relationships. With respect to the latter, the personal aspect (benevolence in the relation between father and son) and the social aspect (righteousness in the relation between ruler and official) are felt much more directly than the other two dimensions of ritual propriety in the relation between host and guest and wisdom in relation to the worthies. By virtue of this felt priority, \"benevolence and righteousness\" can be used to stand in for the full expression \"benevolence, righteousness, ritual propriety and wisdom.\" This can be seen, for example, when Confucius is quoted in the \"Man in the World\" chapter of the Zhuangzi (\u838a\u5b50\u2027\u4eba\u9593\u4e16) as saying:\n\n> In the world, these are the two great decrees: one is fate, and the other is duty. That a son should love his parents is fate \u2013 you cannot erase this from his mind. That a subject should serve a ruler is duty \u2013 there is no place he can go and be without a ruler, no place he can escape to between Heaven and earth.\n\nThis passage would also be appropriate in describing how Mencius used the term \"benevolence and righteousness\" as a synonym for the moral mind or to express the sum of all moral principles. One further step simplifies \"benevolence and righteousness\" to the single term \"benevolence,\" a universal term with its base in the sentiments of filial piety and brotherly love and the mind sensitive to the suffering of others. From this kind of argumentation we can see that the mature thought of Mencius draws directly from Confucius' idea of benevolence. It was for this reason that Zisi is not referred to as a teacher in the Mencius and why Mencius is portrayed as stressing that \"I was never a student of Confucius, but I have learned of him from others\" (4B50).\n\nZigong \u5b50\u8ca2 says: \"The Master's discourse on nature and the Way of Heaven cannot be heard.\" While we can't tell what Zisi's view of nature was from the Wuxing, there is a discussion of the difference between the Way of Heaven and the Way of Man in the text. However, on this point, Mencius is not completely in agreement with the Wuxing. That is primarily because in the Wuxing the sage and only the sage is able to know the Way of Heaven and have his virtue harmonize with Heaven. The common people, and even the worthies, are left out of the equation. For Mencius, on the other hand, realizing the mind is followed by knowing nature and knowing Heaven. Likewise, he saw benevolence and righteousness, virtues that are internal to the mind and common to all, as the essence of realizing the mind, thereby providing an avenue by which ordinary people could have access to transcendent moral principles. By claiming that nature and Heaven could be known in this manner, Mencius took a step further in making (human) nature a metaphysical concept. As such, Mencius can be seen as attempting to resolve the important, and unanswered, question left behind by Confucius regarding the relation between nature and the Way of Heaven.\n\nReturning to the question of a school of thought associated with Zisi and Mencius, we can see from the above discussion that while Mencius was certainly influenced by Zisi, the extent of this influence was not greater than that of Confucius and his students (such as Zengzi). Therefore, Mencius would most likely not have considered himself to have belonged to such a school of thought. We would therefore suggest that those who spoke of such a school of thought, such as Xunzi and his students did not have a correct understanding of Mencius' thought.\n\nReferences\n\nChen, Jing \u9673\u975c. 2008. The historical construction of the Zisi\/Mencius school \u601d \u5b5f\u5b78\u6d3e\u7684\u6b77\u53f2\u5efa\u69cb. 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A study of the chronology of Pre-Qin philosophers \u5148\u79e6\u8af8\u5b50\u7e6b \u5e74\u8003\u8fa8. Shanghai \u4e0a\u6d77: Shangwu yinshuguan \u5546\u52d9\u5370\u66f8\u9928.\n\nRen, Jiy\u00fc \u4efb\u7e7c\u6108. 1983. A history of the development of Chinese philosophy: Pre-Qin \u4e2d\u570b\u54f2\u5b78\u767c\u5c55\u53f2.\u5148\u79e6\u5377. Beijing \u5317\u4eac: Renmin chubanshe \u4eba\u6c11\u51fa\u7248\u793e.\n\nTakeuchi, Yoshio \u6b66\u5167\u7fa9\u96c4. 1931. A study of Pre-Qin writings \u5148\u79e6\u7d93\u7c4d\u8003, Vol. 2. Trans. Jiang Xia'an \u6c5f\u4fe0\u5eb5. Beijing \u5317\u4eac: Shangwu yinshuguan \u5546\u52d9\u5370\u66f8\u9928.\n\nXu, Fuguan \u5f90\u5fa9\u89c0. 1969. A history of Chinese discourse on human nature: Pre-Qin \u4e2d\u570b\u4eba\u6027\u8ad6\u53f2.\u5148\u79e6\u7bc7. Taipei \u53f0\u5317: Shangwu yinshuguan \u5546\u52d9\u5370\u66f8\u9928. (A comprehensive review of debates on human nature in classic Chinese thought).\n\nYe, Guoliang \u8449\u570b\u826f. 2000. The question of the philosophical genealogy of confucian writings in the Guodian collection \u90ed\u5e97\u5112\u5bb6\u8457\u4f5c\u7684\u5b78\u8853\u7cfb\u8b5c\u554f\u984c. In The bulletin of the department of Chinese literature, Vol. 2, 1\u201326. National Taiwan University \u81fa\u5927\u4e2d\u6587\u5b78\u5831.\n\nZhu, Xi \u6731\u71b9. 1997. The complete works of Zhu Zi arranged by topic, Vol. 8 \u6731\u5b50\u6587\u96c6\u5927\u5168\u985e\u7de8. compiled by Zhu Y\u00fc \u6731\u7389. Taipei \u53f0\u5317: Zhuangyan wenhua shiye youxian gongsi \u838a\u56b4\u6587\u5316\u4e8b\u696d\u6709\u9650\u526c\u53f8.\n\nFootnotes\n\n1\n\nFeng Youlan \u99ae\u53cb\u862d argues that the second section through the first part of the nineteenth section were written by Zisi, while the opening section and everything after the phrase \"when those in inferior positions do not obtain the confidence of their superiors\" (dao qian ding ze bu qiong \u9053\u524d\u5b9a\u5247\u4e0d\u7aae) was written by Mencius. See Feng (1961: 447\u20138). Xu Fuguan \u5f90\u5fa9\u89c0 takes a slightly different position, arguing that Zisi wrote the first section and that the second half was written by either Zisi or students of his writing prior to Mencius. See Xu (1969: 105\u20136). TAKEUICHI Yoshio held that the second through nineteenth sections were penned by Zisi, with the first section and everything after the nineteenth section being written by students of Zisi. See Takeuchi (1931: 121\u201323).\n\n2\n\nTakeuchi thought that the first half of the Doctrine of the Mean contained portions of the Zisizi and was written during the early portion of the Warring States period, while the second half was composed towards the end of the Qin dynasty. The basis for the later dating of the second half came from the reference in Sect. 26 \"it carries the Hua and Yue mountains without feeling their weight\" (Takeuchi argued that a person from Lu would not have considered those two mountains to be large) and another reference in Sect. 28 to \"Today under the Heavens the same wheels are used for carriages, the same characters are used for writing, and the same rules are used for conduct\".\n\n3\n\nThe silk manuscript of the Wuxing can be divided into two parts, the first part containing a discussion of the five virtues, and the second part containing a running commentary on the first part. Pang Pu refers to the first part as the \"classic\" (jing \u7d93) and the second part as the \"commentary\" (shuo \u8aaa). See Pang (2000: 100).\n\n4\n\nAccording to Zhuzi, the Way was passed from Confucius to Zengzi to Zisi and finally to Mencius. See Zhu Xi's Zhongyung jijie xu.\n\n5\n\nBased on the results of recent research, it would appear that the Tang dynasty view that Zisi's thought can be traced to Zengzi should be understood not as saying that Zisi was a student of Zengzi, but rather that their thought was similar in a number of respects.\n\n6\n\nScholars who have viewed Zisi and Mencius as belonging to the same school include Zhang Taiyan \u7ae0\u592a\u708e,Guo Muoruo \u90ed\u6cab\u82e5, and Hou Wailu \u4faf\u5916\u5eec. Ren Jiyu \u4efb\u7e7c\u6108 argues that there was no such school of thought during the pre-Qin period (Ren 1983: 290\u20139).\n\n7\n\nThe Southern Song dynasty scholar Wang Yinglin \u738b\u61c9\u9e9f argued that this criticism was falsely attributed to Xunzi by students of his like Han Fei and Li Si interested in defaming the sages and worthies. More recently, Chen Jing argues that the criticism was added by Liu Xiang and Liu Xin (Chen 2008: 159\u201380).\n\n8\n\nTranslations of the Guodian Wuxing manuscript are based on the text arranged and edited by Li Ling (2002).\n\n9\n\nThe concepts of the natural good and the moral good have been adopted from Kant. For a relevant discussion, see Lin (1994).\n\n10\n\nFor an explanation of these metaphors in terms of a beginning and ending, see Jiao Xun \u7126\u5faa, Mengzi zhengyi \u5b5f\u5b50\u6b63\u7fa9 10.397.\n\n11\n\nChen Lai \u9673\u4f86 reads this sentence as \"Sagacity and wisdom gives birth to ritual and music.\" This reading is apparently motivated by a desire to emphasize that sagacity and wisdom are critical for the harmonization of the five actions and that benevolence is critical for the harmonization of the four kinds of action. Our reading differs from Chen's, but seems to be equally acceptable. Rites and music can include benevolence, righteousness and ritual propriety, in which case the entire sentence can be read as meaning that the four actions are born from sagacity. Sects. 5 and 6 of the Wuxing discuss three kinds of thought: that of benevolence, that of wisdom, and that of sagacity. Chen takes this to mean that the five actions are grouped into two sets: one of sagacity and wisdom and the other of the remaining three. However, the introduction of these three kinds of thought does not seem to necessitate grouping the actions into two sets. It is our view that sagacity is the highest of the five kinds of action and that for this reason it is a virtuous action regardless of whether it has been formed internally. Wisdom and benevolence form a second tier of concepts, with wisdom being related to intellectual capacities and benevolence standing in for benevolence, righteousness and ritual propriety and being related to moral capabilities. See Chen (2008b).\n\n12\n\nThis part of Sect. 2 can further be seen in light of the discussion of the caution of the Gentleman when in solitude in Sects. 8 and 9.\n\n13\n\nThis strategy is reminiscent of Youzi's \u6709\u5b50 claim in Chap. 1 of the Analects that \"filial piety and brotherly respect are the essence of benevolence.\"\n\n14\n\nThis passage appears in the Zhuzi yulei \u6731\u5b50\u8a9e\u985e, juan 60.\n\n15\n\nPang Pu \u9f90\u6a38 understands \"Virtue is the Way of Heaven\" to mean that virtue is conferred by Heaven. Chen Lai offers a different explanation, arguing that this sentence should be understood as meaning: \"The nature of the Way of Heaven is that is has a beginning and no end; the formation of the five actions internally and their harmonization is an articulation of the harmony of the Way of Heaven; sages know the Way of Heaven and for this reason their actions harmonize with it.\" Therefore, the sentence \"Virtue is the Way of Heaven\" here indicates a harmonization of virtue with the Way of Heaven and not that virtue is received from Heaven.\" We are in agreement with Chen's interpretation. See Pang (2000: 159) and Chen (2008b: 17).\n\n16\n\nFeng Youlan \u99ae\u53cb\u862d (Feng 1982: 184) divides the Doctrine of the Mean into three sections and argues that the first and final sections were later additions. Jiang Boqian (Jiang 1984: 337\u2013338) sees a connection between the Doctrine of the Mean and the Xunzi, while Qian Mu (Qian 1935: 459) claims that the text of the Zi yi is very similar to the Xunzi.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_6\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 6. The Daxue (Great Learning) and the Zhongyong (Doctrine of the Mean)\n\nAndrew H. Plaks1\n\n(1)\n\nPrinceton University, Princeton, NJ, USA\n\nAndrew H. Plaks\n\nEmail: aplaks@princeton.edu\n\nAbstract\n\nIn the historical development of classical Confucian philosophy, the two brief treatises known as Daxue \u5927\u5b78 (Great Learning) and Zhongyong \u4e2d\u5eb8 (Doctrine of the Mean) are among the most important milestones marking the transition of Confucian thought, from the kernels of ancient wisdom encapsulated in the early canonic writings: The Shujing \u66f8\u7d93 (Classic of Documents), The Yijing\u6613\u7d93 (Classic of Changes) and The Shijing \u8a69\u7d93 (Classic of Poetry) together with the diffuse ethical teachings set forth in the name of Confucius in the Lunyu \u8ad6\u8a9e (The Analects), toward the gradual emergence of Confucianism as a spiritually profound and intellectually complex philosophical system. In this light, their position as foundational documents in the history of classical Chinese thought parallels that of the Platonic Dialogues in transforming the diffuse concepts of the pre-Socratics into a unified mode of philosophical inquiry. Alongside the related integral arguments presented in the pre-Qin writings attributed to Mencius and Xunzi, now supplemented by a handful of independent treatises outside of the received tradition that have been rediscovered among the archaeological treasures unearthed in China in recent years (including such texts as those known under the titles: Taiyi sheng shui\u592a\u4e00\u751f\u6c34 (The Great One Gave Birth to Water), Xing zi ming chu\u6027\u81ea\u547d\u51fa (Nature comes from Mandate), Hengxian\u6046\u5148 (The Constant Precedes), and Wuxingpian\u4e94\u884c\u7bc7 (Five Actions), these works set the terms of discourse and the modes of argumentation that gradually crystallized through the centuries from Han through Tang to form the primary discourse of the Confucian strain of early Chinese thought. Ultimately, these works came to provide the core ideas and issues of the great revival of Confucian thought, in response to the profound spiritual challenge of Buddhist philosophy, that took shape during the Northern and Southern Song periods (a movement conventionally known in contemporary Sinological writings as \"Neo-Confucianism\"), and continued to dominate intellectual life in China through the Yuan, Ming and Qing dynasties, down to the end of imperial period and beyond.\n\n## 1 Introduction\n\nIn the historical development of classical Confucian philosophy, the two brief treatises known as Daxue \u5927\u5b78 (Great Learning) and Zhongyong \u4e2d\u5eb8 (Doctrine of the Mean) are among the most important milestones marking the transition of Confucian thought, from the kernels of ancient wisdom encapsulated in the early canonic writings: The Shujing \u66f8\u7d93 (Classic of Documents), The Yijing \u6613\u7d93 (Classic of Changes) and The Shijing \u8a69\u7d93 (Classic of Poetry) together with the diffuse ethical teachings set forth in the name of Confucius in the Lunyu \u8ad6\u8a9e (The Analects), toward the gradual emergence of Confucianism as a spiritually profound and intellectually complex philosophical system. In this light, their position as foundational documents in the history of classical Chinese thought parallels that of the Platonic Dialogues in transforming the diffuse concepts of the pre-Socratics into a unified mode of philosophical inquiry. Alongside the related integral arguments presented in the pre-Qin writings attributed to Mencius and Xunzi, now supplemented by a handful of independent treatises outside of the received tradition that have been rediscovered among the archaeological treasures unearthed in China in recent years (including such texts as those known under the titles: Taiyi sheng shui \u592a\u4e00\u751f\u6c34 (The Great One Gave Birth to Water), Xing zi ming chu \u6027\u81ea\u547d\u51fa (Nature comes from Mandate), Hengxian \u6046\u5148 (The Constant Precedes), and Wuxingpian \u4e94\u884c\u7bc7 (Five Actions), these works set the terms of discourse and the modes of argumentation that gradually crystallized through the centuries from Han through Tang to form the primary discourse of the Confucian strain of early Chinese thought. Ultimately, these works came to provide the core ideas and issues of the great revival of Confucian thought, in response to the profound spiritual challenge of Buddhist philosophy, that took shape during the Northern and Southern Song periods (a movement conventionally known in contemporary Sinological writings as \"Neo-Confucianism\"), and continued to dominate intellectual life in China through the Yuan, Ming and Qing dynasties, down to the end of imperial period and beyond.\n\nDespite the common impression of these works \u2013 in the eyes of those whose familiarity with them is based upon casual or compulsory study \u2013 as straightforward, unambiguous presentations of ethical and cosmological platitudes, it can be shown upon thoughtful reading and analysis that they both constitute carefully-wrought expositions of some of the most essential tenets of Confucian thought. Whether read as separate texts or taken together as a mutually complementary pair of writings, they provide a crucial elucidation of the central issues of mature Confucianism, regarding the process of self-cultivation, the ideal of perfect self-realization (or, \"sagehood\"), the anthropocentric conception of the cosmic order, the attainment of \"integral wholeness\" (cheng \u8aa0) and the outward extension from inner selfhood to the fulfillment of the intrinsic potential of all human beings and even all \"things\" in the objective world.\n\n## 2 Daxue (The Great Learning)\n\n### 2.1 Textual History\n\nThe Daxue stands among the seminal texts of the Confucian canon under two separate bibliographical headings: first, as an important chapter in the canonic compendium of the Han ritual corpus, the Book of Rites (Liji \u79ae\u8a18), and then, alongside the Analects, Mengzi, and the Doctrine of the Mean, as one of the so-called \"Four Books\" (Sishu \u56db\u66f8) elevated to scriptural status by Zhu Xi and other leading figures among his predecessors and followers in the reconstitution of Confucian thought in Song times. From that point on, these works took on immense cultural significance far beyond their physical size, forming the core curriculum of traditional Confucian education, the central focus of intellectual discourse and the textual basis of the imperial examination system.\n\nThe dating of the original composition of this brief text, prior to its inclusion in the Liji, remains uncertain. Its traditional attribution to Zengzi \u66fe\u5b50(505\u2013436 BCE?, personal name: Zeng Can \u66fe\u53c3, alt. reading: Zeng Shen), one of the leading disciples of Confucius whose name is mentioned prominently in the Analects and to whom a number of miscellaneous early writings are assigned, would place it as early as the fifth century BCE. But a variety of alternative theories of authorship, stylistic indicators, and, above all, inter-textual links to a number of other important writings of the Warring States period (475\u2013221 BCE), make it far more likely that it was composed in its present form as late as the Western Han period (206 BCE \u2013 24 CE), at a point much closer in time to its eventual selection for inclusion in the Liji compendium. The dating of the work is further confused by certain inter-textual echoes linking the Daxue to the parallel literature of early Confucianism. Chief among these are a number of strikingly similar passages in the Mengzi and the writings of Xunzi roughly predating or postdating the probable formation of the original layers of the text. The connections to the text of the Mengzi, in particular, led earlier generations of Confucian thinkers to view the Daxue as a crucial link in the orthodox chain of the \"filiation of the Way\" (daotong \u9053\u7d71), from the Master of the Analects down through the Song masters, and then on to latter-day exponents of Confucian doctrine. These same textual echoes, however, have been taken by a greater number of pre-modern and modern scholars as evidence that the text could only have been composed by a later follower of Mengzi \u5b5f\u5b50 (372\u2013289 BCE) during the later Warring States, sometimes pushing it as far forward as the Qin or early Han periods. Other intellectual historians deny or deemphasize the relation between the Daxue and Mengzi's strain of early Confucian thought, reading it instead as a development of the arguments of Xunzi \u8340\u5b50 (312\u2013230 BCE) at the very end of the Warring States period, or even as a reflection of the syncretic writings of early Han thinkers such as Dong Zhongshu \u8463\u4ef2\u8212 (179\u2013104 BCE).\n\nThe earliest extant text of the Daxue, that transmitted in the Liji, is but the first in a chain of alternate recensions. These include one version engraved on a stone tablet unearthed during the Ming period (1368\u20131644), alleged to have been inscribed during the Northern Wei \u9b4f dynasty (386\u2013532) but later dismissed as a forgery, and a whole series of variant texts, as many as 20 or more in number, representing the revisions of later commentators purporting to restore the \"original\" form of the canon. While these competing recensions amount in nearly all cases to little more than a reshuffling of the constituent passages or larger sections of the text, the resulting changes in the structure of the argument are heatedly defended by their respective editors and commentators as vital to the correct understanding of the meaning of the work. This textual controversy is particularly significant in the case of Zhu Xi's (1130\u20131200) reconstruction of the order of the text in accordance with the teachings of Cheng Yi \u7a0b\u9824 (1033\u20131107), his intellectual forebear and predecessor in the orthodox lineage, that which was to become the officially sanctioned version of the Daxue that gained new scriptural status as one of the Four Books. Still, doubts continued to be raised regarding the definitive form of the work, particular among later polemical opponents of Zhu Xi, notably Wang Shouren \u738b\u5b88\u4ec1 (1472\u20131529, alt. name Wang Yangming \u738b\u967d\u660e) in the mid-Ming period, many of whom championed competing versions provocatively claimed to represent the true \"ancient text\" (guben \u53e4\u672c) of the classic.\n\n### 2.2 Explication of Title\n\nThe traditional title of this treatise \u2013 taken simply from the first two words of the text \u2013 is almost always given in Western translations as one or another variant of the expression \"great learning.\" This conventional rendering is misleading, both on general philological grounds and because it fails to describe the specific contents of the book. Even a cursory reading of the text makes it immediately apparent that the educational process envisioned in the second term of the title: xue \u5b78 refers here to a paradigm of moral fulfillment in every phase of human capacity, a conception far broader than what is expressed in the narrow sense of the English \"learning.\" Rather, the word xue in Confucian discourse covers the full spectrum of personal accomplishment from the active to the contemplative spheres. It begins at the more advanced levels of actual instruction, but then extends to the widest realization of human potential. The idea of the perfection of individual character at the heart of these spheres of Confucian attainment precisely matches the scope and meaning of the central ideal of \"self-cultivation.\"\n\nRegarding the first term in the title, the difficulty with the standard translations lies not in its literal meaning (\"large\" or \"great\"), but in the particular conception of greatness to which it refers. In one very influential gloss on this word, Zhu Xi explains the whole phrase as an abbreviation for daren zhi xue \u5927\u4eba\u4e4b\u5b78 (the learning of the great person). He then goes on to define the \"great one\" in ways that clarify the higher order of learning he envisions: either the higher status conferred by age, specifically the age (15 years) at which a young student moves up to a more advanced level in his intellectual and moral training, or, more compellingly, the greatness of the highest degree of cultivation, that of the Confucian \"sage\" (shengren \u8056\u4eba). At first glance, Zhu Xi's reading seems to clash with that of Zheng Xuan \u912d\u7384 (127\u2013200) and Kong Yingda \u5b54\u7a4e\u9054 (574\u2013648), the leading earlier commentators on the text of the Daxue preserved in the canonic Liji. Their gloss of the two words of the title as boxue \u535a\u5b78 (broad cultivation) seems to emphasize simple breadth of learning \u2013 until they go on to qualify their understanding of this capaciousness of mind as applying specifically to the capacity to govern, a sense not far removed from Zhu Xi's explication of the \"great one\" as the sage-ruler. Once Zhu's dominant interpretation was in place, subsequent commentators, even those at pains to revise or even overturn some of the basic assumptions of Song orthodoxy, continued to incorporate this essential reading into their interpretations. To give only the most conspicuous example, Wang Yangming, the famous- exponent of the so-called \"philosophy of mind\" (xinxue \u5fc3\u5b78) in the sixteenth century, explained the \"greatness\" of the title as an allusion to the man who embraces the \"ultimate unity of all things\" (wanwu yiti \u842c\u7269\u4e00\u9ad4).\n\n### 2.3 Structure of the Text\n\nRegardless of which version of the text one uses, its structure can in all cases be divided very neatly into a brief opening section, setting forth the core arguments of the treatise in concise outline form, followed by a series of ten explanatory, or \"expansion\" chapters, taking up and explicating one by one the key terms introduced in the initial section. In orthodox Confucian learning, these two textual divisions came to be designated as the \"canonic core\" (jing \u7d93) of the work, traditionally taken as the direct teachings of Zengzi himself, and the attached \"commentarial traditions\" (zhuan \u50b3) loosely ascribed to various subsequent generations of Confucian thinkers. The opening chapter itself is further analyzed into two primary components: an initial tripartite statement known as the \"three general principles\" (san gangling \u4e09\u7db1\u9818), and the central passage known as the \"eight specific points\" (ba tiaomu \u516b\u689d\u76ee) setting forth, in the rhetorical form of a chain syllogism, a series of consecutive stages, or complementary phases, that define the different spheres of inner conception and outward action through which the perfect cultivation of the Confucian sage is to be realized. This core section of the opening chapter is both preceded and followed by important transitional passages, in which primary stress is placed upon the importance of the proper sequential and conceptual ordering of these essential phases of self-cultivation.\n\nThe \"expansion chapters\" that make up the remainder of the book explicate, one by one, each of the main ideas set forth in the opening chapter. The bulk of these sections is composed of sets of illustrative \"proof texts\" drawn primarily from the received \"canonic corpus\", especially the \"Classic of Documents\" (Shujing \u66f8\u7d93) and the \"Classic of Poetry\" (Shijing \u8a69\u7d93), followed by statements of an expository or interpretive nature developing the meaning of the specific aspect of Confucian fulfillment under discussion in that chapter. Of these ten chapters, Chaps.\u200b 1, , and (following the numbering in Zhu Xi's recension) take up the loaded terms of the \"three general principles\": \"causing the light of one's inner moral force to shine forth\" (ming mingde \u660e\u660e\u5fb7), \"bringing the people to a state of renewal\" (xin min \u65b0\u6c11), and \"coming to rest in the highest good\" (zhi yu zhishan \u6b62\u65bc\u81f3\u5584). At the other end of the treatise, Chaps.\u200b 6, , , , and explicate the first five of the \"eight specific points\", in reverse order from their rhetorical sequence in the opening chapter: those expounding \"achieving integral wholeness in one's inner consciousness\" (cheng qi yi \u8aa0\u5176\u610f), \"setting straight one's emotional and cognitive faculties\" (zheng qi xin \u6b63\u5176\u5fc3), \"perfecting one's individual character\" (xiu qi shen \u4fee\u5176\u8eab), \"putting one's family into proper balance\" (qi qi jia \u9f4a\u5176\u5bb6), and \"establishing orderly rule in one's kingdom\" (zhi qi guo \u6cbb\u5176\u570b). This leaves Chaps.\u200b 4 and to deal with what appear as the last two phases in the standard order of the initial eight-point chain: \"expanding to the utmost one's range of comprehension\" (zhi zhi \u81f4\u77e5), and \"extending to all things the correct conceptual grid\" (gewu \u683c\u7269). Both of these sections present formidable problems of interpretation, since Chap.\u200b 4, vaguely designated as \"the roots and the branches\" (benmo \u672c\u672b), touches only tangentially upon the expansion of one's range of comprehension, while Chap.\u200b 5 is, in all the different extant versions, reduced to nothing more than a cryptic heading regarding \"understanding the fundamental core,\" with no actual explication of the subject. This glaring gap is filled for us in the canonic text established in the Four Books, where Zhu Xi adds a long explanatory note to take the place of the ostensibly \"lost\" fifth chapter. This supplementary note takes the form of a disquisition on the meaning of the final term in the eight-point sequence, gewu, in an unabashedly Neo-Confucian vein.\n\n### 2.4 Integral Argument\n\nThe central theme of the Daxue concerns the substance and the ordering of the Confucian process of self-cultivation. This is immediately clear in the prevailing reading of the title of the treatise by some of the major traditional commentators as: \"the learning of the great one,\" or \"learning to be great.\" The essential ideas set forth in the \"three principles\" and the \"eight points,\" however, immediately raise a number of difficult questions of interpretation regarding the nature of this process. These questions begin with the initial problem of defining one's inner moral force (de) and what it means to cause it to \"shine forth\" (ming mingde), how one is to go about \"renewing the people\" (xinmin, frequently read according to an alternate recension as qinmin \u89aa\u6c11, \"loving the people\"), and why the point of ultimate attainment is here described with the term \"supreme good\" (zhi shan \u81f3\u5584), a glowing ideal that may sound quite familiar to Western ears, but is rarely invoked in early Chinese writings. In the passage that follows, the affirmation of the absolute importance of the temporal ordering of the process of Confucian cultivation is cast into further doubt as to its essential logical thrust: are these stages to be conceived as sequential steps or as simultaneous spheres of self-perfection? As the text moves from the broader to the narrower spheres of human endeavor, we learn that each stage of outer realization must be preceded by prior conditions of more personal, and ultimately, internal cultivation. But upon arriving at the deepest layers of consciousness, the order of progression seems to shift direction, and the core of inner attainment is redefined in terms of an outward-directed engagement with the entire phenomenal world, as expressed in the elusive term gewu (\"extending to all things the correct conceptual grid\"). The answer to some of these questions is adumbrated in a common thread of meaning running through many of the passages in the \"expansion chapters.\" Here the recurrent theme is one of finding within one's own inner self, in both the \"heart\" or \"mind\" (xin \u5fc3) that interacts with the outside world and the \"inner consciousness\" (yi \u610f), closer to the core of one's being, a reflection of the abiding patterns of meaning intrinsic in the entire cosmic order. Once one has succeeded in apprehending these inherent principles, one can then extrapolate from them to build a solid ground for moral judgment and for effective engagement with others at every level of human interaction.\n\nThe difficulty of defining the terms of discourse used in the Daxue, and the profound implications of its essential message regarding the inner core of selfhood, made it a central focus of philosophical debate in the Confucian school, at least from Tang times on. Even after it was recanonized as one of the Four Books in the Song period, and thus became one of the obligatory texts of formal education for all Confucian scholars for the next 1,000 years, its essential meaning remained a matter of great controversy, particularly between followers of the orthodox \"learning of principle\" (lixue \u7406\u5b78), and thinkers of the so-called \"school of the mind\" (xinxue \u5fc3\u5b78) associated with many leading thinkers of the late-Imperial period, from Lu Xiangshan \u9678\u8c61\u5c71 (1139\u20131192) to Wang Yangming.\n\n### 2.5 Interpretation\n\nWhen one re-examines the overall flow of ideas in this treatise from the perspective of the primary assertions in each of its component chapters, a fairly well focused core argument begins to come into view. The first three expansion chapters, corresponding to the opening tripartite sequence of the first chapter, tell us in the most succinct manner that moral cultivation must be self-generated (ziming \u81ea\u660e), it must be extended to others (tui yi ji ren \u63a8\u4ee5\u6975\u4eba), and it must be fulfilled by reaching a point of dynamic equilibrium in the fulfillment of cardinal human roles. Chapters 6, , , , and add to this the teaching that true cultivation is predicated upon paying heed to one's innate moral predisposition, avoiding the destabilizing pull of emotional impulses and affective inclinations and seeking the ground of moral interaction within oneself \u2013 measuring one's responses to others by one's own internal yardstick, yet never cutting oneself apart from the universal fabric of the human community. What this all adds up to is a compelling statement of the solid ground of cultivated selfhood upon which Confucian commitment to the various spheres of external human engagement must rest. This is a view of human capacity frequently paraphrased in the well-known Chinese ideal: \"sagely qualities in one's inner self and kingly virtues toward the outside world\" (neisheng waiwang \u5167\u8056\u5916\u738b), or, in words that will find their most eloquent expression in the Zhongyong: \"bringing oneself to completion, and thereby bringing to completion one's fellow man and all existing things\" (chengji ... chengwu \u8aa0\u5df1...\u8aa0\u7269).\n\nThis understanding of the overall trajectory of cultivation traced through the five final phases of the paradigm helps us to explicate the two crucial ideas that are left conspicuously unexplained in the initial sequence of the \"expansion chapters\". The first of these is the uncertain expression gewu \u683c\u7269. This most difficult and controversial of Confucian terms is composed of two separate semantic elements: a verb and a noun of vague and uncertain meaning. The first character: ge is glossed in the standard commentaries on various occurrences in the Classic of Poetry and the Classic of Documents as an archaic verb meaning \"to come\" or \"to arrive\" (one such citation appears in Chap.\u200b 16 of the Zhongyong). On this basis, the compound phrase may be understood as referring to some idea of \"arriving at\" or \"reaching out\" to all things (wu \u7269) in the world. In this context it is clearly the reach of the mind, rather than any material grasp, that is intended. Drawing upon an alternate use of the same word to indicate a grid-like window frame, the expression can be understood to mean something like reaching out to all things in the world through a mental process of extrapolation by analogy, i.e. what Sinologists refer to as \"correlative thinking\". Thus the term suggests understanding the place and meaning of all things in the world in accordance with their positions in the universal grid of interrelated categories and individual correspondences.\n\nThe phrase gewu \u683c\u7269 used to define the innermost core of selfhood in the eight-point chain (that would have been elucidated, one assumes, in the missing fifth chapter), can finally be construed in terms of the Confucian (and more particularly, Mencian) faith that, at the point of maximum introversion, what the true seeker of cultivation finds within himself is his own inalienable integration into the universal patterns that govern all men and things. Zhu Xi describes this moment of self-discovery in terms strikingly reminiscent of Buddhist notions of sudden enlightenment. The process of individual attainment then becomes a matter of extrapolating outward from this inner core, extending the grid of conception to define and realize one's place in the objective world of Confucian fulfillment.\n\nThis redefinition of the locus of selfhood may also help us to reinterpret the puzzling citation of the passage from the Analects (12:13) that makes up most of Chap.\u200b 4. The insertion of Confucius' words regarding his personal experience as a magistrate is presented in the heading as an illustration of the idea of \"comprehending the root\" (zhiben \u77e5\u672c) of the whole system. Given the general lack of respect accorded in early Chinese writings to the entire sphere of legal disputation \u2013 in sharp contrast to the more honored position of principled advocates and wise judges in, say, Platonic or Mishnaic contexts \u2013 it is initially quite difficult to see why the author of these lines chose this as an elucidation of the \"fundamental core.\" The solution to this riddle may lie in recognizing that this proof-text is cited not for what Confucius reportedly said about his own experience as a judge, but rather as a canonic attestation of one particular formulation: the words \"one should put oneself in the place of others.\" By recasting the original source expressed in the first person: \"I am like other men\" (wo you ren ye \u6211\u7336\u4eba\u4e5f), the application of this citation to the argument of the Daxue raises it to the force of a general proposition on the proper ordering of Self and Other.\n\n## 3 Zhongyong (The Doctrine of the Mean)\n\n### 3.1 Textual History\n\nThe Zhongyong has consistently been paired with the Daxue through its entire history as a canonical text: from its inclusion as a chapter in the Book of Rites (Liji) in the Western Han period to its incorporation into the Four Books (Sishu) in the restructuring of the canon in the time of Zhu Xi and others in the Song period. It, too, is of uncertain provenance. Its traditional attribution to Confucius' grandson, the second generation disciple Zisi (also known by his personal name Kong Ji \u5b54\u4f0b), is generally discounted by modern scholars, but in this case a body of other writings in the Liji compendium ascribed to this same figure, plus certain items in early bibliographical sources, lend a greater degree of credibility to the claim. On the strength of this attribution, Zisi is also revered as a transitional key figure in the orthodox chain of transmission (daotong \u9053\u7d71), linking the first-generation disciples of the Master to the first full exposition of Confucian thought in the writings of Mengzi 150 years later. Even more than the Daxue, however, the Zhongyong is tied by a dense network of inter-textual borrowings and allusions to a variety of philosophical writings dating from both before and after its first attested recension in the early Han. Of particular interest to scholars is the presence in the text of strong echoes, and in some cases even direct paraphrases, of important passages in the Mengzi, on the one hand, and Xunzi, on the other \u2013 in a manner reminiscent of certain inter-textual allusions in the Daxue. These have provided the spark for ongoing controversies regarding which of these two strains of early Confucianism best reflects the intellectual orientation of the original author. Despite the uncertainties regarding its date and authorship, on the other hand, the text of the Zhongyong has remained remarkably stable over the course of its development, with no major variants to speak of in its canonic recension.\n\n### 3.2 Explication of Title\n\nAlong with the many other points on which the Zhongyong exhibits a shared textual history with the Daxue, it, too, has been subject to misleading renderings of the name of the work in Western translations. In this case, the title is not simply drawn from the opening words of the text, as in the Daxue, but represents an expression appearing prominently at a later point. It is this phrase, whose literal translation gives us the conventional \"Doctrine of the Mean,\" by which the book is almost universally known in Western writings about China. The problem with this formulation is not its implied analogy to the concept of the \"mean\" in Aristotelian thinking. The notion of dynamic equilibrium developed in this text is, in fact, sufficiently close to that of Aristotle, both in its basic sense and in its more complex application, to warrant what might otherwise be considered a questionable transfer of a Greek term to the Chinese context. Even popular etymologies based upon the early graphic form of the character zhong \u4e2d (a vertical line passing through the center of a circle) \u2013 suggesting the image of a kind of well-balanced spinning top \u2013 do not automatically invalidate the use of the \"mean\" as an equivalent expression. The principal problem with the standard Doctrine of the Mean is that it simply ignores the second term of the equation. The word yong \u5eb8 is typically glossed in the traditional commentaries either by its near homophone meaning \"to use,\" or by another character (chang \u5e38) meaning \"common,\" readings that can be easily combined to yield the sense of \"common practice.\" Among those Western translators who have paid proper attention to this philological point, most have still misrepresented the relationship between the two words in the title, either treating them as coordinate terms: \"A and B\" (for example, Tu Wei-ming's Centrality and Commonality), or taking the second as a modifier of the first (as in many early Latin and French versions).\n\nAll of these readings of the title tend to lose sight of two central facts about this book. First, while it opens with significant reference to the concept of the \"mean,\" this is clearly not the primary theme of the work as a whole, and the word drops almost entirely out of the text after the first quarter of its length. Instead, the Zhongyong is deeply concerned with the philosophical implications of transposing the unattainable ideal of perfect balance \u2013 that attributed to the cosmic order, to the praxis of finite human existence, putting it into practice in modes of behavior that trace from the lowest to the highest the entire range of human capacity.\n\n### 3.3 Structure\n\nAn initial perusal of the internal structural arrangement of the Zhongyong shows it to be strikingly similar to that found in the Daxue. It also begins with an opening section (here numbered Chap.\u200b 1) that sets forth a programmatic overview of the basic message of the text (similarly termed the \"canonic core,\" or jing), followed by a series of \"expansion chapters,\" also traditionally referred to as the \"commentarial traditions\" (zhuan), that develop in detail the ideas outlined at the outset. In this case, however, the expansion chapters are not keyed, as in the Daxue, to specific terms or lines in the opening section. Rather, they take up the central threads of the argument and probe their meaning through a patchwork of proof texts, interpretive comments and philosophical argumentation. These 32 chapters fall neatly into three distinct sections. The first (Chaps.\u200b 2, , , , , , , , , and ) consists of a series of actual or fabricated quotations from the Master expressing the supreme difficulty of realizing the ideal of the mean in common practice. The following section (Chap.\u200b 12 through most of Chap. 20) explores the conceptual ground of successful Confucian cultivation, notably in cardinal human relations, especially filial piety and other ritual obligations, and expanding outward to the broader human context in the exercise of benevolent rulership. The final section (from the end of Chaps. 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, and 33) introduces a new definition of the ideal of perfect cultivation, the concept of \"self completion,\" or \"integral wholeness\" (cheng), and, with this as its central focus, proceeds to explore the substance and the significance of the highest degree of self-cultivation, that of Confucian \"sagehood,\" with its metaphysical implications for Man as a central pillar uniting Heaven and Earth.\n\nThe sharp division between these three sections in their terms of discourse and their intellectual focus: beginning with the notions of perfect equilibrium in the cosmic sphere and finite harmony in the human realm (zhonghe \u4e2d\u548c), and culminating in the ideal of \"integral wholeness\" (cheng) extending to metaphysical dimensions, has led many scholars, from as early as the Song period down to modern times, to speculate about the possibility that the Zhongyong may in fact be a composite text rather than a single unitary work, perhaps even reflecting formal disputation between competing philosophical schools, or at least divergent views regarding some of the central issues of Confucian thought. A close reading and analysis of the text, however, reveals a coherent central thread of conception running through the different phases of the argument. In order to follow this argument, one must immediately note that the term constituting the traditional title of the treatise: zhongyong cannot be understood here in the simple sense of \"moderation,\" or \"mediocrity,\" as it is used in a well-known passage in the Analects (and from there passed into common use). Nor can the text be read as a mere restatement of the \"doctrine of the mean,\" because, after introducing the conception of cosmic equilibrium in the opening chapter, the remainder of the text then turns its entire attention to other issues.\n\nOne is therefore forced to reinterpret the words zhongyong here, in line with the major commentaries, as referring to the limited application of the cosmic model of perfect equilibrium in the concrete context of Confucian moral practice. The exploration of this conception in the text takes us, after an initial exposition of the major themes and concepts, from a series of statements on the virtual impossibility (or all but perfect sages) of fully attaining this ideal, through a discussion of varying forms and degrees of putting it into practice, and finally to a lofty contemplation of the human and cosmic implications of its highest conceivable realization.\n\n### 3.4 Central Argument\n\nThe central thread of the argument of the Zhongyong can be grasped more clearly when one appreciates the rhetorical method of the text, whereby certain statements are used mainly to lay the conceptual groundwork, or to lead through a chain of assertions to its primary propositions. This is seen immediately in the potentially misleading opening line of the work, where two terminologically overloaded clauses on the \"nature of things\" (xing \u6027) ordained by Heaven and on the fundamental relation between this \"nature\" and \"the Way\" are used to set the ontological grounding for the following clause, in which the primary focus of the text is turned to the \"cultivation of the Way\" in the concrete human realm. The same method of rhetorical analysis must be applied in the best-known passage in the opening section, where the notion of a hypothetical state of perfect equilibrium (zhong), posited as temporally or logically prior to the emergence of concrete existence \u2013 as perceived through the emotional markers of human experience (xinuaile zhi weifa \u559c\u6012\u54c0\u6a02\u4e4b\u672a\u767c), is introduced to provide the logical underpinning for the main point at issue in this text: that is, the process of seeking a degree of harmonious balance (he \u548c) in the real world. As in the context of music (to which the Chinese term he \u548c, like its Greek counterpart is linked), \"harmony\" signifies not a celestial state of perfect balance, but rather a compensatory process of re-balancing the disharmonies of human experience, subject to the limiting conditions imposed by the parameters of concrete existence (yifa \u5df2\u767c). When the text is read in this way, the crucial passage in Chap.\u200b 12: \"The Way is not far from humanity\" takes on its full meaning, to assert that sagely fulfillment is rooted in the essential ground of biological and social reality. The same sense emerges in the key passage in Chap. 20 marking the transition to the final section of the text, where the \"Way of Man\" (ren zhi dao \u4eba\u4e4b\u9053), in contradistinction to the unmediated wholeness of the \"Way of Heaven'\" (tian zhi dao \u5929\u4e4b\u9053), is distinguished by the need for unceasing, concerted effort in order to strive toward a less cosmic level of moral self-completeness. Finally, this human ideal of wholeness is linked, by way of the common ground of being shared by the individual with all other people and all existing things in the finite world, to a notion of the perfect cultivation of the sage that, at its highest conceivable level, enables such a person to participate, alongside Heaven and Earth, in the creative processes of the entire cosmic scheme.\n\nThe profound metaphysical implications attached to the process of human cultivation in the Zhongyong, especially in the opening chapter and in the final expansion chapters, help to explain why it became a primary focus of Confucian philosophical debate. Not only were the expressions weifa \u672a\u767c (prior to concrete manifestation) and yifa \u5df2\u767c (in the world of concrete manifestation) later extracted from the text and used as shorthand indicators for the metaphysical and existential realms, respectively, but the deeper meanings of such terms as \"nature\" (xing \u6027) \"equilibrium and harmony\" (zhong he \u4e2d\u548c) and \"self-completeness\" (cheng \u81ea\u6210) as developed here came to provide the core concepts for a large portion of the intellectual discourse of the Neo-Confucian period.\n\nIn the space of just a few dozen pages, the Zhongyong deals with a very wide range of philosophical issues. It opens by positing a tripartite relation between human cultivation (jiao \u6559), the Way (dao \u9053), and the intrinsic nature of things (xing \u6027), then considers the cosmic condition of the perfectly balanced mean with respect to the human ideal of ceaseless rebalancing (shizhong \u6642\u4e2d). From this point, it surveys the entire range of possibilities for translating the abstract ideal of the mean into concrete practice; it asserts the grounding of all the spheres of human relations in the roots of individual experience and the anchoring of all external accomplishment in the perfection of individual character; and it explores the significance of the paradigmatic Confucian acts associated with ritual propriety and benevolent rulership. Finally, it contemplates the achievement of integral wholeness on both the cosmic and the individual levels, affirming the necessity of extending individual self-realization to the realization of all other beings; and it envisions the metaphysical implications of the highest imaginable attainment of these ideal states of being. In the eyes of a number of traditional and modern readers, this breadth of enquiry into so many separate topics has supported the suspicion that the treatise as we have it may be a composite compilation rather than a single integral text.\n\nIn view of the sequence of arguments in the respective chapters and the overall structural movements that make up this sweeping scope of discussion, however, the separate topics can be seen to fall into a coherent unified argument. The key to integrating the disparate elements of the text lies in grasping and consistently applying the logical method implied at the very outset in Chap.\u200b 1, and then reinforced in each of the subsequent contexts of discussion. This is the insistence on the essential distinction between the cosmic and the sub-lunar planes of being, according to which primary significance is focused on the concerted acts of human striving required for the ordering and perfecting of the finite human realm. In this light, each of the textual divisions outlined above takes its place in the gradually rising scaffold of this compact but elegant intellectual edifice. After positing the logical limits of human self-perfection in the definitions of moral instruction (with its mirror image: cultivation) and in the ideal of harmony in the opening section, the text goes on to explore the full range of attainment to which the active and contemplative human faculties are directed. The first of the major structural divisions traces this range of possible attainment from the low end of the scale, observing the prevailing condition of zero-degree accomplishment of the mean in practice, this set off even more starkly by glimpses of sagely cultivation reserved for the most perfect of human exemplars alone (the Sage-Emperor Shun \u821c, and the paradigmatic disciple of Confucius Yan Hui \u984f\u56de). We then turn in the second movement to a more detailed examination of finite degrees of Confucian cultivation in varying circumstances. After first consolidating the conceptual foundation for such activities by asserting the proposition that the roots from which all such accomplishment springs must lie close to, indeed are intrinsic within, the fundamental parameters of individual existence, the text then goes on to reaffirm this through the classic Confucian paradigms of moral action in ritual observance and benevolent rulership. This culminates, at the start of the final textual movement, in the redefinition of the highest state to which man can aspire in terms of the central concept of \"integral wholeness\" (cheng \u8aa0). Here, again, the recurrent logic of the treatise is invoked to reassert the fundamental distinction between a hypothetical perfect state of cosmic wholeness, and that degree of proximate wholeness approachable only through concerted human striving. This conception is further deepened in subsequent sections by the crucial corollary that this pursuit requires both external acts of cultivation and an internal state of conscious understanding, and by the even bolder assertion that this so-called \"wholeness\" remains necessarily incomplete until it is extended beyond the self to effect the full \"realization\" of other men and things. In the final chapters, the author lifts his eyes to the highest conceivable plane of individual fulfillment, envisioning consequences of human perfection that bring us to the upper limit of the trajectory of attainment traced in the text. Even as we contemplate these glowing images at the height of the Confucian spiritual vision, we are reminded in the final chapter that none of this perfection can be separated from the fundamental ground of moral consciousness actualized only in the sphere of human interaction.\n\nReferences\n\nChan, Wing-tsit. 1963. A sourcebook in Chinese philosophy, The great learning, 84\u201394. Princeton: Princeton University Press.\n\nGardner, Daniel K. 1986. Chu Hsi and the Ta Hsueh: Neo-Confucian reflection on the Confucian canon. Cambridge: Harvard University Press. Close reading of Daxue text based on textual commentaries of Zhu Xi.\n\nGraham, A.C. 1989. Disputers of the Tao: Philosophical argument in ancient China. La Salle: Open Court. General survey of early Chinese thought from the perspective of polemical discourse among different \"schools\".\n\nHenderson, John B. 1991. Scripture, canon, and commentary: A comparison of Confucian and western exegesis. Princeton: Princeton University Press. First comprehensive study of Confucian textual commentary.\n\nHu, Zhikui \u80e1\u5fd7\u594e. 1984. Evidential explication of Daxue and Zhongyong \u5b78\u5eb8\u8fa8\u8b49. Taipei: Linking Publishing House. (Study of primary textual issues regarding Daxue and Zhongyong).\n\nHughes, E.R. 1943. The great learning and the mean-in action. New York: E. P. Dutton. Translation of Daxue and Zhongyong with running commentary by author.\n\nLau, D.C. 1967. A note on Ke-Wu. Bulletin of the School of Oriental and African Studies 30: 353\u2013357. New philological approach to the meaning of the key term gewu.CrossRef\n\nLegge, James. 1923. The four books. Shanghai. (Reprint, New York: Paragon Books, 1966). (\"classic\" English translations of basic Confucian canons).\n\nLoewe, Michael. 1993. Early Chinese texts: A bibliographical guide. Berkeley: Institute of East Asian Studies.\n\nNivison, David S. 1996. The ways of Confucianism. La Salle: Open Court. Good introduction to the different streams of early confucian thought.\n\nNylan, Michael. 2001. The five Confucian classics. New Haven: Yale University Press. Broad introduction to textual history and intellectual significance of the \"Five Classics\".\n\nRiegel, Jeffrey. 1978. The Four Tzu Ssu chapters of the Li Chi: An analysis and translation. Stanford: Stanford University dissertation. (argument for interpretation of key chapters in Liji based on their presumed common authorship)\n\nSchwartz, Benjamin. 1989. The world of thought in ancient China. Cambridge: Harvard University Press. General survey of early Chinese philosophy.\n\nTang, Junyi \u5510\u541b\u6bc5. 1973. Treatise on Chinese philosophy \u4e2d\u570b\u54f2\u5b78\u539f\u8ad6, Hong Kong: New Asia College. (Penetrating discussions of central issues in traditional Chinese thought).\n\nTu, Wei-ming. 1989. Centrality and commonality: An essay on Chung Yung. New York: State University Press. Translation of Zhongyong with embedded commentary by author.\n\nTwichett, Denis, and Michael Loewe. 1986. Cambridge history of China \u2013 Ch'in and Han. Cambridge: Cambridge University Press.CrossRef\n\nXu, Fuguan \u5f90\u5fa9\u89c0. 1963. History of Chinese theories of human nature \u4e2d\u570b\u4eba\u6027\u8ad6\u53f2. Taizhong: Donghai University Press. (Comprehensive review of discussions on topic of essential human nature in classic Chinese thought).\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_7\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 7. Philosophical Thought of Mencius\n\nWing-cheuk Chan1\n\n(1)\n\nDepartment of Philosophy, Brock University, St. Catharines, Canada\n\nWing-cheuk Chan\n\nEmail: wchan@brocku.ca\n\nAbstract\n\nTraditionally, Mencius (Mengzi\u5b5f\u5b50 371\u2013289 B.C.) has been identified as the second major founder of Confucianism. His family was originally noble, though his parents were quite poor. It has been a famous legend that for the sake of a better education environment for him, his mother moved 3 times. Like Confucius (Kongzi\u5b54\u5b50), during his earlier life Mencius travelled from one state to another to convince the lords to accept his political ideas. After several failed attempts, Mencius retreated to his home state of Lu \u9b6f and started to teach students. With the help of his disciples, he was able to complete a major work entitled the Mencius. This book, consisting of seven chapters, has been identified as the second cornerstone for the founding of Confucianism after the Analects. In Mencius' time, both Mohism (Mojia \u58a8\u5bb6) and Yangism (Yangzhu xuepai\u694a\u6731\u5b78\u6d3e) were very popular and hence posed a threat to Confucianism. Mencius accordingly was determined to overcome these two opponents. Given his important contribution to the development of Confucianism, Mencius has been named \"the second sage\" (yasheng\u4e9e\u8056).\n\n## 1 Introduction\n\nTraditionally, Mencius (Mengzi \u5b5f\u5b50 371\u2013289 B.C.) has been identified as the second major founder of Confucianism. His family was originally noble, though his parents were quite poor. It has been a famous legend that for the sake of a better education environment for him, his mother moved 3 times. Like Confucius (Kongzi \u5b54\u5b50), during his earlier life Mencius travelled from one state to another to convince the lords to accept his political ideas. After several failed attempts, Mencius retreated to his home state of Lu \u9b6f and started to teach students. With the help of his disciples, he was able to complete a major work entitled the Mencius. This book, consisting of seven chapters, has been identified as the second cornerstone for the founding of Confucianism after the Analects. In Mencius' time, both Mohism (Mojia \u58a8\u5bb6) and Yangism (Yangzhu xuepai \u694a\u6731\u5b78\u6d3e) were very popular and hence posed a threat to Confucianism. Mencius accordingly was determined to overcome these two opponents. Given his important contribution to the development of Confucianism, Mencius has been named \"the second sage\" (yasheng \u4e9e\u8056).\n\nIn fact, Confucius, Mencius, and Xunzi in Chinese philosophy have been compared to Socrates, Plato, and Aristotle in Western philosophy. Just as Whitehead says that the whole of Western philosophy is a footnote to Plato's thought, one might say that the whole of Confucianism is a footnote to Mencius' thought.1 More specifically, Mencius' major contributions are shown in developing a philosophical anthropology, an ethics, and a political philosophy from a Confucian standpoint. Mencius' philosophical anthropology starts with the thesis that human nature is originally good. He thereby criticized Gaozi's \u544a\u5b50 thesis of the neutrality of human nature. Mencius not only tried to justify his thesis argumentatively, but also experientially. His ethics and political philosophy are founded upon his philosophical anthropology. Mind (xin \u5fc3) is arguably the central concept in Mencius' thought.\n\nFirst, this chapter aims to show that pure feeling constitutes the essence of mind in Mencius. This enables us to develop a non-naturalistic picture of Mencius. On the methodological level, as we will see, analogical thinking plays a key role in Mencius' philosophy. From a historical standpoint, the rise of Mencius' thought signifies that Chinese philosophy no longer only consists of dogmatic assertions. In addition, in terms of a settlement of the debate between Shun Kwong-loi \u4fe1\u5ee3\u4f86 and Liu Xiusheng \u5289\u79c0\u751f in modern scholarship on Mencius, we will try to overcome the paradigm of radical rationalism which is founded by Mou Zongsan \u725f\u5b97\u4e09 in the East and the paradigm of moral psychology which is introduced by David Nivision in the West. As a result, one has to shift to the new paradigm of a phenomenology of pure feeling. Finally, starting with Mencius' \"politics of the sentiment,\" we will explore its possible contribution to overcome the controversy between modernity and post-modernity. This indicates that Mencius' philosophy is not past, but is significantly relevant to our age. From a standpoint of intellectual history, all this will help us to discover that it was neither Zhu Xi \u6731\u71b9 (1130\u20131200), nor Lu Xiangshan \u9678\u8c61\u5c71 (1139\u20131193) and Wang Yangming \u738b\u967d\u660e (1472\u20131529), but rather Liu Zongzhou \u5289\u5b97\u5468 (1578\u20131645) who was the faithful follower of Mencius.\n\n## 2 Mencius' View of Human Nature in Light of His Debate with Gaozi\n\nLogic in traditional Chinese philosophy is essentially different from Aristotelian syllogism. In contrast to the deductive logic of the West, Chinese logic is mainly analogical. Accordingly, most of the arguments developed by Chinese philosophers are primarily analogical. From a historical standpoint, only with the rise of the later Mohists did Chinese logic receive a first systematic articulation. But this does not preclude the possibility that even philosophers of other schools mainly argued by means of the Mohist logic. Thus it is helpful for us to start by highlighting the Mohist logic as a theory of analogical reasoning, in order to appreciate the arguments raised by Gaozi and Mencius.2\n\nIn the Mohist logic, there are four basic types of analogical reasoning: (1) exemplification (pi \u8f9f) (2) parallel (mou \u4f94); (3) imitation (yuan \u63f4); (4) extension (tui \u63a8). First, exemplification (pi) is attributive analogical reasoning. According to the Mohists, \"exemplification is to put forth another thing in order to illuminate this thing\" (Graham 1978: 522; I mainly follow Lau 1970: 261). This is a type of reasoning in terms of comparing properties. Its validity is mainly determined by the existence of the similarity of attributes.\n\nSecond, parallel (mou) is relational analogical reasoning. According to the Mohists, \"parallel is to set [two] propositions [expressing relations] side by side and show that they will both do\" (Graham 1978: 522; I mainly follow Lau 1970: 261). This is a type of reasoning in terms of comparing relations. The existence of the proportionality between the relations is the major criterion for the validity.\n\nThird, imitation (yuan) is copying analogical reasoning. According to the Mohists, \"imitation is to say: 'You can do this, why am I alone not allowed to do that?'\" (Graham 1978: 522). This is a type of reasoning in terms of mimics. When the similarity between the proponent's and the opponent's position is found, the argument is valid. Pragmatically, imitation aims at defending one's own position.\n\nFinally, extension (tui) is destructive analogical reasoning. According to the Mohists, \"Extension is to assimilate what has not been accepted to what has been accepted, so as to refute the opponent's thesis\" (Graham 1978: 522). This is a type of reasoning which targets the opponent's thesis in terms of assimilation. If there is a self-inconsistency in the opponent's position, then the argument is valid. Extension can be divided into two forms: (1) direct refutation; (2) indirect refutation. Pragmatically, the goal of extension is destructive with regard to the opponent's position by uncovering its self-inconsistency. Such an outline of the Mohist theory of analogical reasoning enables us to develop a typological analysis of the arguments in the Gaozi-Mencius debate.\n\nFirst of all, in justifying his claim that human nature is neutral, Gaozi said:\n\n> G I: (i) Human nature is like the willow tree, and righteousness is like a cup or a bowl;\n> \n> (ii) To turn human nature into humanity and righteousness is like turning the willow tree into cups and bowls. (Mencius 6A1; Graham 1978: 522\u2013523; here I mainly follow Lau 1970: 262)\n\nGI (i) is an exemplification (pi). For Gaozi, both human nature and the willow tree are natural givenness, while righteousness and a cup are artificial products. The point of this argument is to show that righteousness is nothing natural. GI (ii) is a parallel (mou). According to Gaozi, turning the willow tree into cups and bowls is against its nature; likewise, to turn human nature into humanity and righteousness is against its nature. The point of this argument is to show that humanity and righteousness do not originally belong to human nature.\n\nAs a rebuttal, Mencius pointed out,\n\n> M I: Sir, can you follow the nature of the willow tree and make the cups and bowls, or must you violate the nature of the willow tree before you can make the cups and bowls? If you are going to violate the nature of the willow tree in order to make cups and bowls, then must you also violate human nature in order to make it into humanity and righteousness? Your words, alas! would lead all people in the world to consider humanity and righteousness as calamity. (Mencius 6A1)\n\nImplicit in this passage is an extension (tui). Mencius' point is that if Gaozi's argument is valid, then it would give rise to the following undesirable consequence: All people in the world \u2013 including Gaozi himself \u2013 would consider humanity and righteousness as calamity. For Gaozi's position implies that to be moral is against human nature. In terms of Mencius' counter-argument, one can see that the controversy is intensified on whether to be moral is devastating to the original human nature.\n\nTo this, Gaozi responded with a new argument which is a parallel (mou):\n\n> G II: Man's nature is like whirling water.\n> \n> If a breach in the pool made to the east it will flow to the east.\n> \n> Man's nature is indifferent to good and evil, just as water is indifferent to east and west. (Mencius 6A2)\n\nIn maintaining that there is still a similarity between turning water flow to east or west and turning human nature to good or evil, Gaozi no longer appealed to the notion of intrinsic nature, but rather argued that the direction of turning is determined in an accidental manner. He aimed to show that just as water's flowing to east or west is determined by external factors, human nature's turning to good or evil is determined by external factors. For him, to be good or evil has no intrinsic ground in human nature. In this way, he tried to escape the challenge brought up by Mencius that to be moral is to be against human nature.\n\nLikewise, Mencius employed a parallel (mou) to respond:\n\n> M II: Man's nature is naturally good just as water naturally flows downwards. Man can be made to do evil as water is forced to flow uphill. (Mencius 6A2)\n\nFor Mencius, it is in accordance with the nature of water that it flows downward, but it is against its nature and due to the external force that it flows upward; likewise, it is in accordance with his nature that man is good, but it is against his nature and due to external influence that man is made evil. In his eyes, it is nothing accidental for human beings to be moral, for it is grounded in human nature. That is to say, there is something a priori in human nature that ensures the capacity of becoming moral.\n\nIn denying such an a priori concept of human nature, Gaozi started with his own definition of \"nature\": \"What is inborn is called nature\" (Mencius 6A3). For him, \"nature\" is an empirical, or, more precisely, a biological, concept. Accordingly, it is only a contingent truth that human nature is good.\n\nFor the sake of defending the necessity of the thesis that human nature is good, Mencius rejoined, \"When you say what is inborn is called nature, is that like saying white is white?\" Given Gaozi's positive answer, Mencius said:\n\n> M III: If you agree with saying that \"the whiteness of a white feather is the same as the whiteness of snow,\" and that \"the whiteness of snow is the same as the whiteness of white jade,\" then you have to accept that \"the nature of a dog is the same as the nature of an ox, and the nature of an ox is the same as the nature of a man.\" (Mencius 6A3)\n\nThis is, in reality, an extension (tui). In Mencius' eyes, if Gaozi does not accept the thesis that \"the nature of an ox is the same as the nature of a man,\" then he has to abolish the thesis that to say what is inborn is called nature is like saying white is white. The latter is necessarily true, whereas the former is not.\n\nIn defending his definition of \"nature,\" Gaozi said: \"By nature we desire food and sex. Humanity is internal and not external, whereas righteousness is external and not internal\" (Mencius 6A4). As a further support for this thesis, Gaozi introduced the following parallel (mou):\n\n> G III: When I see an old man and respect him for his age, it is not that the oldness is within me, just as, when something is white and I call it white, I am merely observing its external appearance. I therefore say righteousness is external. (Mencius 6A4)\n\nGaozi's point is that by observing the external appearance of a white thing, we call it white; likewise, when we see the external appearance of an old man, we respect him for his age. At first glimpse, this might raise a challenge to the understanding of Gaozi's view of human nature as neutral, for he now clearly claims that humanity is internal. However, what Gaozi actually means by saying that humanity is internal is rather that human nature is inclined to be good. This indicates that Gaozi merely understands humanity to be de facto internal. In other words, for Gaozi, \"humanity\" is still only an \"ontic,\" rather than an \"ontological\" concept. Accordingly, Gaozi's internalization of humanity is in reality similar to attributing desiring food and sex to human nature. That is, humanity is \"internal\" only in the sense of being \"instinctual.\" So this will not change the fact of Gaozi's identification of human nature as neither good nor evil.\n\nIn rejecting such a \"naturalization\" of humanity, Mencius employed the same analogy but in a different way:\n\n> M IV: There is no difference between our considering a white horse to be white and a white man to be white. But is there no difference between acknowledging the age of an old horse and the age of an old man? And what is it that we call righteousness, the fact that a man is old or the fact that we honor his old age? (Mencius 6A4)\n\nFrom a logical standpoint, Mencius' above argument is an extension (tui). Although Mencius accepted that there is no discrepancy between the white of the white horse and that of the white man, he doubted whether Gaozi would agree that there is no difference between the oldness of the old horse and that of the old man; for Gaozi had to accept that the oldness of the old man has an ethical implication, whereas the white of the white horse does not. More importantly, this shows that righteousness is shown in the respect for the old man, rather than in being the old man. As a result, the similarity between calling a white thing a white thing in seeing its whiteness and respecting an old man in seeing his oldness is destroyed.\n\nHowever, Gaozi insisted that the respect for the old man exactly indicates that righteousness is external. He hence introduced another extension (tui) which can be reformulated as follows:\n\n> G IV: (1) You agree that since my love of my own younger brother but not the younger brother of a man from the state of Qin is determined by my pleasant feeling, it is called \"internal.\"\n> \n> (2) Now in the case of my respect for the old man from the state of Chu as well as my own elders, what determines my pleasant feeling is age itself. Therefore, it is called \"external.\"\n> \n> (3) To be determined by my subjective feeling is different from being determined by the other's oldness. While the former is \"internal,\" the latter is \"external.\"\n> \n> (4) In maintaining the internality of humanity, how can you oppose the externality of righteousness?\n\nIn order to escape such a charge, Mencius continued his effort in denying the externality of righteousness. He rejoined with another extension (tui):\n\n> M V: We love the roast meat of Qin as much as we love our own. This is even so with respect to material things. Then are we going to say that our love of the roast meat is also external? (Mencius 6A4)\n\nMencius' point is that if Gaozi identifies our love of the roast meat as external, then it would give rise to a self-inconsistency in G IV.\n\nAlthough Gaozi himself did not respond to Mencius' counter-attack, his disciple Meng Jizi \u5b5f\u5b63\u5b50 raised a question to Mencius' disciple Gongduzi \u526c\u90fd\u5b50, \"What does it mean to say that righteousness is internal?\"\n\n> Gongduzi said, \"We practice reverence, and therefore it is called internal.\"\n> \n> [MENG Jizi asked:] \"Suppose a fellow villager is 1 year older than your older brother. Whom are you going to serve with reverence?\"\n> \n> [Gongduzi replied:] \"I shall serve my brother with reverence.\"\n> \n> [MENG Jizi asked:] \"In offering wine at a feast, to whom will you offer it first?\"\n> \n> [Gongduzi answered:] \"I shall offer wine to the villager first.\"\n> \n> MENG Jizi concluded: \"Now you show reverence to one but honor the age of the other. What determines your actions certainly lies without and not within.\" (Mencius 6A5)\n\nMeng Jizi's argument can be reformulated as follows:\n\n> G V: You accept that when a fellow villager is one year older than your older brother, you will offer wine to the villager first.\n> \n> However, you show reverence to your older brother in your heart while honoring the age of the villager.\n> \n> Therefore, there is a self-inconsistency in your position.\n\nThis is also an argument in the form of an extension (tui). Meng Jizi's point is that in such a ceremony actually only the external appearance is the key factor. This implies that righteousness is external.\n\nSince Gongduzi himself was not in a position to respond, he turned to Mencius for help. Mencius told him,\n\n> If you ask him whether he will serve with reverence his uncle or his younger brother, he will say he will serve with reverence his uncle. Then you ask him, in case his younger brother is acting at a sacrifice as the representative of the deceased, then to whom is he going to serve with reverence? He will say he will serve the younger brother with reverence. Then you ask him \"Where is your reverence for your uncle?\" He will then say, \"[I show reverence to my younger brother] because he represents the ancestral sprit in an official capacity.\" You can likewise say, \"[I show reverence to the villager] because of his position.\" Ordinarily, the reverence is due to the elder brother but on special occasions it is due to the villager. (Mencius 6A5)\n\nIn reality, Mencius introduces the following argument:\n\n> M VI: Ordinarily, the reverence is due to the elder brother, but on special occasions it is due to the villager.\n> \n> Just as ordinarily the reverence is due to your uncle, but when your younger brother represents the ancestral sprit in an official capacity it is due to him.\n\nThis is an argument of parallel (mou). For Mencius, these two cases are similar in changing the order of reverence due to the special occasions. So what matters is the difference between the standard and the secondary, rather than that between the internal and the external.\n\nWhen Meng Jizi learnt this, he said:\n\n> G VI: We show reverence to the uncle when reverence is due to him, and we show reverence to the younger brother when reverence is due to him. Certainly what determines it lies without and does not come from within. (Mencius 6A5)\n\nThis is also an argument of parallel (mou). As a follower of Gaozi, Meng Jizi wanted to stress that it is the role of the person that determines the order of reverence, and that this is the evidence that righteousness is external.\n\nFollowing Mencius' instruction, Gongduzi rejoined:\n\n> M VII: In the winter we drink things hot. In the summer, we drink things cold. Does it mean that what determines eating and drinking also lies outside? (6A5)\n\nTo this argument Mou Zongsan remarks:\n\n> Gongduzi's argument does not work. It is messy and muddle-minded. On the surface, it looks like what Mencius said before: \"We love the roast meat of Qin as much as we love our own. Then are we going to say that our love of the roast meat is also external?\" In reality, they are different. While Mencius's argument is valid, Gongduzi's argument is not. To hold that \"In the winter we drink things hot, and in the summer, we drink things cold\" can only lend support to Gaozi's position. Namely, righteousness should be external. This indicates that Gongduzi is illogical. In saying that \"We love the roast meat of Qin as much as we love our own,\" Mencius aims to stress love is internal. (Mou Zongsan 2004: 9)\n\nHowever, Mou Zongsan's critique can only be justified from a behaviourist standpoint. That is to say, only when the behaviour is entirely reducible to the conditioned reflex, then Mou Zongsan's criticism is valid. Gongduzi's original point is rather that just as what determines the love of roast meat (as is shown in Mencius' argument) comes from within, what determines the love of drinking comes from within. Like Mencius, he is able to emphasize the spontaneity of the subjectivity. Structurally, his argument is a parallel (mou). Our difference from Mou Zongsan's position reinforces that the validity of an analogical argument is context-dependent or intention-dependent.\n\nOne can now sum up the difference between Mencius and Goazi as follows: on the one hand, for Mencius, apart from human nature no humanity and righteousness would be possible; on the other hand, for Goazi, humanity is internal to human nature, whereas righteousness is external to it. More importantly, while Mencius' concept of human nature is ontological, Goazi's concept of human nature is ontic. In other words, what Mencius means by \"nature\" is Being in the sense of the \"way to be.\" In contrast, what Gaozi has in mind is basically a naturalistic, or more precisely a biological concept of nature.\n\nBut a set of questions remains: Is it possible to conclude that Mencius wins the argumentation? If this is the case, then in what sense does Mencius win the debate? Does Gaozi commit any logical fallacy?\n\nIn order to answer these questions, let us start with an exposition of the Mohist theory of logical fallacy. As the Mohists write,\n\n> Things may have similarities, but it does not follow that therefore they are completely similar. When propositions are parallel, there is a limit beyond which this cannot be pushed. For each thesis, there is a ground. Despite the similarity of [the two] theses, their grounds can well be different. For any choice of a position, there is always a criterion. Despite the similarity in the [two] chosen positions, their criteria may be different. Therefore, as far as the arguments in the form of exemplification, parallel, imitation, and extension are concerned, they may go too far, become different in validity, turn to be dangerous, and lose the foundation. So it is necessary to be careful in employing them, and to avoid seeing them as a rule. Given the possibility of ambiguity in speech, distinction in kind, and difference in grounding, one has to go beyond seeing things from any partial perspective. (Graham 1978: 522\u2013523; here I mainly follow Lau 1970: 262)\n\nThis passage also includes an analysis of the causes of the rise of fallacies in the four types of analogical reasoning. First, in the case of exemplification (pi), the validity of an inference is grounded in the similarity between the properties of two things. However, \"Things may have similarities, but it does not follow that therefore they are completely similar.\" That is, the similarity might be just local. If one falsely generalizes a local affinity to be a global one, then it might give rise to a fallacy. This is the fallacy of \"going too far.\" Secondly, in the case of parallel (mou), the validity is grounded in the similarity between two relations. Nonetheless, \"When propositions are parallel, there is a limit beyond which this cannot be pushed.\" If one oversteps the limit, then one commits to a fallacy. This is the fallacy of \"difference in validity.\" Thirdly, in the case of imitation (yuan), the validity of the reasoning is grounded in the similarity between two theses. However, \"For each thesis, there is a ground. Despite the similarity of [the two] theses, their grounds can well be different.\" If one fails to recognize such a possibility, then one might commit a fallacy of \"turning to be dangerous.\" Finally, in the case of extension (tui), the validity of an inference is grounded in the inconsistency shown in the opponent's two similar positions. Nevertheless, \"For the choice of a position, there is a criterion. Despite the similarity in the [two] chosen positions, their criteria may be different.\" Overlooking such a difference can give rise to the fallacy of \"losing the foundation.\"\n\nArmed with such a Mohist theory of fallacy, we can start to examine the arguments involved in the debate between Gaozi and Mencius. First of all, the validity of GI is grounded in the similarity between making man moral and making the willow tree into cups. However, in MI Mencius not only tries to show that making man moral and making the willow tree into cups are different, but also aims to argue that GI can lead to disastrous consequences for being moral. For we have to do violence to the nature of the willow tree in order to make it into cups, whereas to be moral does not imply doing any violence to human nature. Furthermore, the claim that we have to do violence to our nature in order to be moral would undermine the authority and positive status of morality. Therefore, GI commits the fallacy of \"going too far and that of difference in validity.\" To this extent, one can conclude that MI succeeds in overriding GI.\n\nThe validity of GII as a parallel is grounded in the similarity between the indifference water shows in turning east or west and the equal possibility of human nature in becoming good or evil. MII rather aims to show that as far as the similarity between human nature and water is concerned, human nature's being good should be compared to water's flowing downward. From a logical point of view, GII and MII are different parallels. Unless Gaozi claims that GII starts with the premise that water and human nature are completely alike, one cannot charge him for committing the fallacy of \"becoming different in validity.\"\n\nAs an extension MIII takes issue with Gaozi's identification of human nature as what is inborn. Given Gaozi's refusal to see the nature of an ox as the nature of a man, he would give up the claim that \"Nature is what is inborn\" would be a necessary truth like \"White is white.\"\n\nNonetheless, in insisting on the externality of righteousness, Gaozi tries to compare an old man to the color white. The validity of GIII as an exemplification is grounded in the similarity between their appearances. In his counter-attack, Mencius points out that if Gaozi agrees that there is a distinction between an old man and an old horse, then he should give up the attempt to prove the externality of righteousness in terms of a comparison between the quality of being old and the quality of being white, for righteousness is only shown in the respect for the elder. MIV as an extension aims to uncover that if GIII holds, then we should also show respect for an old horse. But given that Gaozi does not accept such an undesirable consequence, he would withdraw GIII; otherwise, he would commit the fallacy of \"going too far.\"\n\nSince Gaozi maintains that the respect for an old man exactly shows the externality of righteousness, he contrasts the distinction shown in loving my brother and loving another's brother to the identity shown in the respect for an old man from my country and the respect for an old man from another country. GIV as an extension uncovers that it is based on my subjective preference that humanity is said to be \"internal,\" while it is based on the appearance of the old man that righteousness is said to be \"external.\" But even if Mencius denies this contrast, he would not commit the fallacy of \"losing the foundation.\" For Mencius maintains that it is not due to the \"outer\" appearance of an old man, but rather the \"internal\" feeling that we show respect to him.\n\nMV as an extension aims to shows that there is a self-inconsistency in GIV. For Mencius, it is rather Gaozi who commits the fallacy of \"losing the foundation.\" As Gaozi said before, to say that humanity is \"internal\" is due to the fact that \"I am the one to determine that pleasant feeling\" (Mencius 6A4). But although our love of the roast meat is also determined by our pleasant feeling, he identifies it as \"external.\"\n\nAs a counter-attack, GV in form of an extension aims to demonstrate that it is rather MV which commits the fallacy of \"losing the foundation.\" For, while showing respect to your brother whole-heartedly, you are forced to honor the elder villager. This implies that without admitting the externality of righteousness, Gongduzi would be inconsistent with himself. If Gongduzi agrees that age is the most decisive factor, then he will lose his position.\n\nAt first glance, MVI seems to confirm that the external factor is most decisive. For this indicates that to honor the younger brother is like honoring the elder villager. As is shown in GVI, similar to the case of honoring the younger brother, the criterion for honoring the elder villager is also external.\n\nIn order to block such a possibility, MVII aims to show that it is self-consistent to see the determining factor for whether to drink soup in winter or to drink water in summer as internal. One might wonder to what extent such a parallel can become valid. Clearly, if the disciples of Gaozi also assume that the subjective feeling of comfort, rather than the variation of external conditions, plays the key role in deciding whether to drink soup or water, then MVII is able to attain its goal.\n\nAs a whole, Gaozi finally gives up defending his position. In the first place, this is because, without the concept of moral competence, he cannot make sense of his own thesis of the internality of humanity. On the other round, given his thesis of the internality of humanity, he cannot reduce morality to the level of performance only. From a logical standpoint, in either case, it would give rise to the fallacy of self-inconsistency. In the second place, as Chong Kim-chong \u838a\u9326\u7ae0 points out, \"Mengzi [Mencius] is questioning Gaozi's application of 'internal' and 'external' to both ren \u4ec1 and yi \u7fa9 and showing that it has absurd consequences\" (Chong 2002: 104). To this extent, one can conclude that Mencius wins the debate. But Chong Kim-chong sees the origin of this debate in the conflict between a moral psychology and a psychology of desire. In contrast, for us, it is rather due to the more fundamental fact that Mencius and Gaozi have different views in philosophical anthropology. More precisely, in developing their respective views of human nature, Mencius' starting point is \"pure feeling,\" whereas Gaozi's is one of \"sensibility.\" As will be seen, Mencius' position transcends a moral psychological approach, whereas Gaozi's doctrine is imprisoned in moral psychology.\n\n## 3 Mencius' View of the Four Beginnings as Pure Feelings\n\nBesides the argumentative approach, Mencius tried to justify his thesis phenomenologically. For him, the feelings of commiseration, of shame and dislike, of respect and reverence, of right and wrong, are found in all men. These feelings can be, respectively, cultivated into the virtues of humanity, righteousness, propriety (li \u79ae), and wisdom. Together these feelings define what a man is as a man. That is, they are intrinsic to human nature (Mencius 2A6). As phenomenological evidence, Mencius pointed out that when a man suddenly sees a child about to fall into a well, he has a feeling of alarm and distress, and then tries to rescue the child. His motivation is not to favor the child's parents, nor to gain the praise of his neighbors and friends, nor to avoid the criticism from the other if he did not rescue the child (Mencius 2A6). All this shows that human nature is originally good and the moral mind is essentially affective. In terms of pure affectivity, for Mencius, human nature is nothing abstract.\n\nThe feelings of commiseration, of shame and dislike, of respect and reverence, of right and wrong are, however, the four beginnings. It is only when they are fully developed that one can become virtuous. This explains why, although all men have the same starting point, only a few might eventually become sages. Since Mencius maintained the original goodness of human nature, it is also necessary for him to account for the origin of evil. In his explanation, Mencius introduced the analogy of barley seeds. As he said in 6A7,\n\n> Sow the seeds and cover them with soil. The place is the same and the time of sowing is also the same. The plants shoot up and by the summer solstice they all ripen. If there is any unevenness, it is because the soil varies in richness and there is no uniformity in the fall of rain and dew and the amount of human effort devoted to tending it.\n\nThis shows that it is mainly due to the lack of effort in fully putting our moral capacity into the reality that evil arises. The feelings of commiseration, of shame and dislike, of respect and reverence, of right and wrong, are only the seeds. It is only when they are fully developed that virtues, instead of evils, can be attained. That is to say, evil arises when man fails to fully concretize his moral competence. Therefore a good beginning does not sufficiently guarantee a happy ending. Another necessary condition is self-cultivation.\n\nConcerning the know-how in fully developing the four beginnings, Mencius likewise employed an analogy in explanation. He pointed out, \"Even if you had the keen eyes of Lilou and the skill of Gong Shuzi, you could not draw squares or circles without a carpenter's square or a pair of compasses\" (Mencius 6A1). In the case of moral cultivation, the former sages such as Yao and Shun can show us how to use the carpenter's square and compass. Modeling on these sages' behaviour, it is possible for us to rectify our behaviour. To this extent analogical thinking also plays a key role in moral cultivation.\n\nAt this juncture, one might ask, how can the sages achieve their goal. Mencius' answer runs as follows:\n\n> The sages, having taxed their eyes to their utmost capacity, went on to the compass and the square, the level and plumb-line, which can be used endlessly for the production of squares and circles, planes and straight lines; having taxed their ears to their utmost capacity, they went on to the six pipes which can be used endlessly for setting the pitch of the fives notes (Mencius 4A1).\n\nIn the realm of morality, what functions as the square, the compass, and the five notes is li (principles). As Mencius further wrote, \"What is common to all hearts? Principles and rightness. The sage is simply the man first to this common element in my heart\" (Mencius 4A7).\n\nDespite the thesis that morality is primarily based on feelings, Mencius is a rationalist in stressing the universality of the moral principles. For him, moral principles are first of all universalized feelings. More precisely, the feeling of commiseration corresponds to the principle (li \u7406) of humanity, the feeling of shame and dislike corresponds to the principle of righteousness, the feeling of deference and compliance corresponds to the principle of propriety, the feeling of right and wrong corresponds to the principle of wisdom. Without these feelings, moral principles would become empty. In this way, there is no contrast between feeling and reason.\n\nBut what is the ontological status of the four beginnings as feelings? In dealing with \"feeling\" in Mencius' sense, many scholars tend to identify these feelings as instinctual. That is, they are understood as psychological emotions. For example, in arguing that \"Mencius held a picture of the role of emotion in moral motivation that militates against a general separation of reason from emotion,\" David Wong only approaches Mencius' feeling from the standpoint of moral psychology (Wong 1991: 31). Likewise, although traditional Confucians such as Zhu Xi insist on the difference between the \"four beginnings\" as feelings, i.e., pleasure, anger, sorrow and joy, on the one hand, and the \"seven emotions,\" i.e., happiness, bitterness, worry, delight, love, hatred and desire, on the other hand, they try to account for the difference in terms of the distinction between the principle (li \u7406) and the material force (qi \u6c23). As Zhu Xi said, \"The four beginnings are issued from the principle (li\u7406), whereas the seven emotions are issued from the material force (qi \u6c23)\" (Zhu Xi 1986: vol. 4, 1297) This nonetheless does not help change the fact that for Zhu Xi, the four beginnings, like the seven emotions, are still sensible. So the uniqueness of the moral feeling in Mencius' sense is only shown in its being aroused by reason alone. All this indicates that Mencius' feeling is identified either as rational (Mou Zongsan) or as sensible (Zhu Xi and David Wong). As a consequence, the autonomy of \"feeling\" in Mencius' sense has been eliminated; for \"feeling\" in Mencius' sense is pure, rather than sensible. In particular, to say that pure feeling is issued from reason overlooks the fact that the four beginnings can play the role of the Bestimmungsgrund (determining ground), additional to that of the Bewegungsgrund (motivating ground) of morality. As Mencius pointed out, \"Children carried in the arms all know to love their parents. As they grow, they all know to respect their elder brothers\" (Mencius 7A15). That is to say, all of them are not results from learning, but rather arise spontaneously. However, such \"innate\" ability and knowledge should not be understood in a biological or naturalistic sense. If this is the case, then one would ask Mencius for statistical grounds. This would also signify that for Mencius, moral truth is probable, rather than necessary.\n\nThe thesis that Mencius' four beginnings are pure feelings is also confirmed by his assertion that \"Therefore moral principles please my mind as beef and mutton and pork please our mouths\" (Mencius 6A7). It is because moral principles are non-sensible, and the pleasure aroused by them must be likewise non-sensible. Furthermore, as Chong Kim-chong observes, \"it would be wrong to construe Mengzi [Mencius] as suggesting that the heart-mind is a sensory organ in the way the palate is\" (Chong 2002: 114) But one cannot hence agree with Chong Kim-chong's claim that here Mencius \"is making a naturalistic assumption that just as there is something that pleases my palate, there is also something that pleases my heart-mind\" (Chong 2002: 114). As Chong Kim-chong himself acknowledges, \"It is clear, that it is li and yi that pleases the heart-mind, not the sensation of taste\" (Chong 2002: 114). But apart from the concept of pure feeling, one can hardly make sense of such an account.\n\nMencius also spoke of the \"strong, moving force\" (haoran ji qi \u6d69\u7136\u4e4b\u6c23). Such a force is immaterial. Furthermore, \"As force, it is accompanied by righteousness and the Way\" (Mencius 2A2). While pure feeling goes hand-in-hand with the immaterial force, sensible emotion belongs to the dimension of the material force.\n\nMore importantly, the reason why Mencius' moral feeling must not be identified as \"instinctual,\" \"sensible,\" \"biological,\" or \"psychological,\" is shown in his concept of human nature. As seen before, Mencius strongly opposes Gaozi's understanding of human nature. For, in his eyes, Gaozi's concept of human nature is biological or naturalistic. Given Mencius' identification of human nature with the four beginnings, the reduction of feeling to sensible emotion would blur the essential distinction between Mencius' and Gaozi's doctrines of human nature. Indeed, for Gaozi, desiring food and sex is \"instinctual.\" Therefore, to identify the four beginnings as \"instinctual\" would collapse Mencius' concept of human nature into that of Gaozi.\n\nInsofar as Mencius clarifies human nature in terms of the four feelings, it would be more accurate to say that he grants a primacy to feeling over the distinction between reason and sensibility. Ontologically, the four feelings constitute the Being of human beings. But to characterize the four feelings as \"instinctual\" implies that they are merely \"ontic\" features of human beings. That is, these feelings merely belong to the human being as a being only, and hence have nothing to do with the ontological structure of the human being. Accordingly, this kind of understanding of the four beginnings can hardly make sense of Mencius' thesis:\n\n> a man without the feeling of commiseration is not a man; a man without the feeling of shame and dislike is not a man; a man without the feeling of deference and compliance is a not a man; and a man without the feeling of right and wrong is not a man. (Mencius 2A6)\n\nAll this indicates that the four feelings constitute the ontological structure of man. This implies that for Mencius, man is first of all a feeling subject. That is, moral feeling is constitutive of xin\u5fc3 (mind). Although we are sympathetic with Irene Bloom's claim that Mencius' \"conception directly entails the idea of a universal human nature,\" we disagree with her identification of \"four beginnings\" as \"moral dispositions\" (Bloom 1994: 24; 44). In reality, these are pure, rather than psychological, feelings. Pace Heidegger, one might characterize the Being of pure feeling in Mencius' sense as follows:\n\n> Ontologically pure feeling is a primordial kind of Being for man, in which man is disclosed to himself priori to all cognition and volition, and beyond their range of disclosure. And we are never free of pure feelings. (see Heidegger 1962a: 175)\n\nIn short, Mencius' four feelings should be understood as man's Seinsk\u00f6nnen (capacity of to be). There is accordingly an essential distinction between pure feeling and sensible emotion. First, pure feeling is ontological, while sensible emotion is ontic. Second, pure feeling arises spontaneously, whereas sensible emotion is aroused by the external factor. Third, there is always an identity between pure feeling and ethical principle; in contrast, there is usually a discrepancy or even a conflict between sensible emotion and ethical principle. It should be noted that Craig Ihara's claim, \"Mencius does not himself use a word that can translate directly as 'emotion'\" (Ihara1991: 48), is not justified if the term \"emotion\" refers to pure feeling. On the other hand, one might agree with David Wong's thesis that, \"It seems straightforward to classify innate sensitivity to others as an emotion, or at least the primitive beginnings of an emotion such as compassion,\" only when the term \"emotion\" is changed into \"pure feeling\" (Wong 1991: 31\u201344).\n\nSeparating \"pure feeling\" from \"psychological emotion\" is also crucial for a correct understanding of the example of the child falling into the well. Ihara claims, \"Certainly there are no cognitive emotions in the example of the child in the well. That is exclusively an illustration of instinctive sympathetic responses\" (Ihara 1991: 50). If the feeling of commiseration is merely an instinctive sympathetic response, then its rise is exclusively elicited by certain features of a situation. This implies that the feeling of commiseration would not arise out of spontaneity of the mind. Such a consequence cannot be accepted by Mencius. For example, as he said, \"Shun understood the way of things and had a keen insight into human relationship. He followed the path of morality. He did not just put morality into practice\" (Mencius 4B19; my italic). This shows that the four beginnings as pure feelings are nothing instinctual, but rather self-conscious. That is also the reason why Mencius is able to claim, \"if one finds oneself in the right, one goes forward even against men in the thousands\" (Mencius 2A2). Obviously, for him, morality is never a \"blind\" action.\n\nOn the other hand, following Ronald de Sousa, David Wong argues that there is no principle of practical reason but only emotion which is capable of framing \"what features of a situation appear as salient features\" (Wong 1991: 33). In reality, it is pure feeling, rather than sensible emotion, that can address the \"frame problem.\" For the rise of sensible emotion is conditioned by the affecting factor external to the subjectivity. Nevertheless for Mencius, the feeling of commiseration, for example, is constitutive of human nature. It is due to its existence prior to seeing the child falling into the well that the feeling of commiseration can exercise the function of framing the salient features of the situation.\n\nAll this shows that the four beginnings as human feelings should be understood from a transcendental, rather than a moral psychological, perspective. However, Liu Xiusheng argues that Mencius is a moral realist. For him, this is the only way for Mencius to account for the objectivity of moral judgment. According to moral realism, as Liu Xiusheng understood, \"a moral judgment ascribes, truly or falsely, a moral quality to a person, action, or object\" (Liu 2003: 162). In justifying this moral realist picture of Mencius, Liu Xiusheng turns to Mencius' frequent comparison of \"the mind\/heart's enjoyment of moral qualities to the eye's enjoyment of certain colours, the ear's enjoyment of certain sounds, the mouth's enjoyment of certain flavours\" for help (Liu 2003: 162). Seen from the textual perspective, the evidence enumerated by Liu Xiusheng might be too thin in supporting his claim. As a matter of fact, Mencius never spoke of any \"moral quality,\" not to mention that he never granted any \"objective reality\" to such \"moral qualities,\" which can be compared to the \"secondary qualities\" in the empiricist sense. More importantly, there seems to be a vicious circle in Liu Xiusheng's position. In explaining why respecting an old horse does not involve moral approval while respecting an old man does, he says that it is \"because the former does not evoke characteristically human feelings, but the latter does\" (Liu 2003: 164; my italic). This indicates that those characteristically human feelings are only the \"passive receivers\" of moral facts. But at the same time he writes:\n\n> For Mencius, feelings and so on contribute to cognition in the following two ways. (a) They have a capacity to establish what properties or features of a situation appear as salient. (b) Certain feelings indicate the presence of a moral quality. From (a) and (b) we can say, as some prefer, that certain feelings and sentiments are the equipment by which we identify moral facts. (Liu 2003: 163)\n\nTo this extent, those human feelings are more than just \"passive receivers,\" and have a kind of function in determining what can be counted to be \"moral qualities\" or \"moral facts.\" Therefore, it remains unclear in regard to the \"ultimate\" authority in judging what can be counted as \"moral.\" At this juncture, Liu Xiusheng might find himself faced with the following dilemma. If he grants the ready-made status to moral facts, then he has to fall back to the metaphysical moral realism. On the other hand, if he lets human feelings be the sole determining grounds of \"being moral,\" then he has to side with emotivism. Since Liu Xiusheng explicitly refuses to identify Mencius as either a metaphysical realist or an emotivist, he has to face an insurmountable difficulty.\n\nAll in all, it is rather due to Liu Xiusheng's overlooking the distinction between pure feeling and sensible emotion that he identifies Mencius as a moral realist. In comparing Mencius to Hume, Liu Xiusheng merely understands the four beginnings as sensible emotions. As he writes:\n\n> For Hume, \"feeing\" or \"sentiment\" generally means (a) a tendency to be moved by various situations (as such it is also called a \"sensibility\" or \"propensity\") and (b) in general an affective mental state and in particular an attitude that issues from the tendency described in (a). Hume's use of \"feeling\" or \"sentiment\" is very similar to Mencius' use of \"xin\" (\u5fc3)... as in \"ce yin zhi xin\" (\u60fb\u96b1\u4e4b\u5fc3)... which is often translated as \"feeing\" or \"sense.\" (Liu 2003: 98)\n\nGiven his opposition of an emotivist picture of Mencius, Liu Xiusheng sees a realist interpretation of Mencius as the only way out. As he explains,\n\n> If Yi [yi] \u7fa9 and the performance of Yi [yi] \u7fa9 (to respect an elder) do not essentially involve any objective fact but depend entirely upon the projection of the agent's natural feelings or desire or attitudes, then a \"judgment\" of Yi [yi] \u7fa9will be entirely arbitrary and radically relativistic. (Liu 2003: 162)\n\nNonetheless, if one, from the very beginning, rejects such a \"naturalization\" or \"psychologization\" of the four feelings, then there is no need to (falsely) turn Mencius into a moral realist, in order to account for the possibility of the \"objectivity\" of moral judgment. In other words, the cause for Liu Xiusheng's error lies in his blindness to the fact that for Mencius, the \"rationality\" (or \"objectivity\") of moral judgment is grounded in what is common in the heart. As is seen before, Mencius explicitly identified principles and righteousness (yi \u7fa9) as what is common in the heart. That is, it is in terms of what is common in the heart, rather than any objective moral qualities, that Mencius attempts to account for the possibility of the \"objectivity\" of moral judgment. That is the reason why Mencius had to point out, \"A gentleman differs from other men in that he retains his heart\" (Mencius 4B28). Thus in account of the objectivity of moral judgment, there is an alternative to identifying Mencius as a moral realist. When Liu Xiusheng goes back to Mencius 6A4 and 6A7 to find evidence for his claim, he might also suffer from failing to differentiate Mencius' position from Gaozi's naturalism. In Mencius 6A4 Mencius tries to show that the quality \"being elder\" is not the major factor in determining morality; and what counts is only the \"respect.\" Such a respect is nothing but an \"internal\" pure feeling. From a textual standpoint, Liu Xiusheng has, besides, to face the challenge that his moral realist interpretation can hardly make sense of Mencius' doubt: \"And what is it that we call righteousness, the fact that a man is old or the fact that we honor his old age?\" Obviously, for Mencius, \"being old\" is not any moral quality which can determine the \"objectivity\" of the moral judgment that \"I ought to respect the elder.\" Finally, it is only with the interpretation of Mencius as a \"sensibility theorist\" that Liu Xiusheng can ignore any conflict between his realist and internalist view of Mencius. For him, Mencius has merely developed a sensibility theory of feeling. Accordingly, Mencius, as an internalist, only conceives of feeling as \"subjective.\" To be sure, with such a kind of feeling, Mencius can hardly explain the objectivity of moral judgment. But in saying that, \"We have all kinds of feelings, which establish the salience of different kinds of fact,\" Liu Xiusheng should have recognized the \"transcendental\" function of Mencius' moral feeling (Liu 2003: 164). Indeed, only pure feelings, rather than psychological emotions (or sensibility), are able to exercise such a function.\n\nAll this confirms that moral feelings in Mencius' sense are primarily \"pure.\" To this extent, Mencius is closer to Kant than Hume \u2013 contrary to the major thesis raised by Liu Xiusheng. It is no wonder that scholars such as Mou Zongsan and Li Minghui have compared Mencius to Kant (see Li 1990). In fact, as Heidegger remarks, when Kant said that \"respect for the law is not the incentive to morality; it is morality itself,\" he hinted at the possibility of \"pure\" moral feeling (Heidegger 1962b: 163). For Kant, in contrast to the pathological feeling, respect as moral feeling is \"produced solely by reason\" (Kant 1956: 79). But since Kant himself maintained that \"all feeling is sensuous,\" it had to wait for Heidegger to reveal the reality of \"respect as a pure feeling\" (Heidegger 1962b: 164). More importantly, even what Kant originally meant by \"pure moral feelings\" refer to those aroused by moral laws, it does not change the fact that they are still sensuous. As a result, unlike Mencius, Kant also failed to recognize the \"identity\" of the pure feeling and the moral law. Kant insisted that \"no kind of feeling, [even] under the name of a practical or moral feeling, may be assumed as prior to the moral law and as its basis\" (Kant 1956: 77). In identifying the moral law as the subjective cause of the feeling of respect, Kant did not allow moral feeling to serve \"as a basis of the objective moral law itself\" (Kant 1956: 79). To this extent, Michel Henry's following observation might more faithfully reflect Kant's limitation: \"The determination of the specific affective reality of respect, namely, of respect itself, nevertheless presupposes a pure concept of affectivity which is totally lacking in Kant\" (Henry 1973: 524). In contrast, Mencius is able to take care of the \"identity\" of the moral principle and the pure feeling. For him, the moral principle is nothing but the \"universalized\" pure feeling. In terms of Mencius' concept of pure moral feeling, one can also appreciate Henry's thesis: \"far from being opposed to morality, affectivity is its condition\" (Henry 1973: 529). Thus to reduce the four beginnings to psychological emotions would conceal their \"transcendental\" status. For Henry, what is wrong with Kant is the \"absence of a transcendental philosophy of affectivity\" (Henry 1973: 530). Furthermore, according to Kant, the submission to moral laws brings comfort. He however insisted that, \"This comfort is not happiness, not even the smallest part of happiness\" (Kant 1956: 91). Due to his lack of an explicit identification of moral feeling as pure, he could not produce any positive characterization of such a kind of comfort. He could at best say that, \"This inner satisfaction is therefore merely negative with reference to everything which might make life pleasant\" (Kant 1956: 91). On the other hand, when Mencius declared that, \"There is no greater joy than to examine oneself and be sincere\" (Mencius 7A4), what he had in mind is joy as pure feeling, rather than as sensible emotion. At this juncture, Mencius' position is superior to that of Kant. More importantly, according to Mou Zongsan, Kant's failure to recognize that morality can please our mind indicates his insufficiency in articulating the concept of moral motive (see Mou 2005: 11). Mou Zongsan also points out that the introduction of an \"original feeling\" which is non-sensible and immaterial is necessary for fixing this problem. But regrettably he seems to ignore that in Mencius the four beginnings are originally pure feelings.\n\nMencius' doctrine of pure feelings also shows that to simply explicate his concept of \"human nature\" in terms of the Aristotelian \"essence\" is not adequate. For Mencius' approach is primarily \"ontological,\" rather than \"logical.\" So we agree with Roger Ames that Mencius is not an essentialist. But for us xing is primarily an ontological, rather than a cultural, concept (see Ames 1991). That is the reason why Mencius explicitly declared, \"He who exerts his mind to the utmost knows his nature. He who knows his nature knows Heaven\" (Mencius 7A1). In this context, while \"nature\" means \"Being of man,\" \"Heaven\" means \"Being itself.\" With such a thesis, as Mou Zongsan points out, Mencius paves the way for the rise of Confucian \"moral metaphysics\" (moralische Metaphysik) (see Mou 1968: vol. 1). That is, moral praxis not only reveals the Being of man, but also Being itself. Therefore, apart from pure feeling, Mencius would not be able to pinpoint the essential difference between man and other beings, not to mention the possibility of demonstrating the ontological implications of moral praxis.\n\nUndeniably, on average most of us are not perfect in moral praxis. But this does not mean that we should no longer try to improve ourselves in moral praxis. Neither does it imply that human nature is not originally good. In illustrating this point Mencius introduces the famous analogy of the trees of the Niu Mountain: The trees of this mountain were once beautiful. However, due to the hewing down by humans and being pastured by the animals, the mountain became bold. When people see its boldness, they tend to think that it never had any timber. But as this is not the nature of a mountain, it is impossible for man to be originally lacking of humanity and righteousness. People seeing that a man behaves like an animal will tend to think that he never has the original endowment for goodness. Nevertheless, this is contrary to the human feeling (Mencius 6A8).\n\nAll this shows that for Mencius, possibility is higher than actuality. Such a standpoint lends support to our thesis that the four beginnings as feelings cannot be understood in a \"naturalistic\" way. For naturalism grants a priority to actuality over possibility. But to say that Mencius grants a primacy to the four beginnings as pure feelings by no means implies that he thereby undermines the importance of sensible feelings. As he said in Mencius 7A20, \"A gentleman delights in three things.\" They are: (1) \"His parents are alive and his brothers are well\"; (2) \"Above, he is not ashamed to face Heaven; below, he is not ashamed to face man\"; (3) \"He has the good fortune of having the most talented pupils in the Empire.\" In these cases, the rise of delight results from the existence of a certain state of affairs in the world. Moreover, the difference between pure feeing and sensible emotion does not exclude the possibility of their co-existence. As Mencius pointed out in Mencius 3A2, sensible emotions might be the immediate expressions of pure feelings. For example, during the mourning the future Duke Wen of Teng wept so bitterly that his people were greatly delighted. It is because the prince was able to mourn out of his heart. At this juncture, one might agree with Xiao Yang's \u856d\u967dthesis that for Mencius, \"our virtuous actions are always a natural expression of what lies deep within our hearts\" (Xiao Yang 2006: 270). The only thing we have to add is that the latter primarily refers to pure feeling, rather than psychological emotion.\n\nOn the whole, our \"ontological\" interpretation of human nature and \"transcendental\" understanding of pure feeling in Mencius' sense might shed new light on settling a significant controversy in modern scholarship. Concerning a correct understanding of Mencius' thesis of the \"internality\" of humanity (ren \u4ec1) and righteousness (yi \u7fa9), Shun Kwong-loi considers three interpretations:\n\n1.\n\nThe motivation interpretation \"takes the internality of yi \u7fa9 to be the claim that an act is yi \u7fa9 only if it is performed not just because it is proper, but because the agent is fully inclined to so act.\" (Shun 1997: 98)\n\n2.\n\nThe nature interpretation \"regards the internality of yi \u7fa9as the claim that yi \u7fa9 is a part of hsing [xing] \u6027, in the sense that human beings already share yi \u7fa9 as one of the four desirable attributes or are already disposed to yi \u7fa9 behaviour.\" (Shun 1997: 98)\n\n3.\n\nThe knowledge\/recognition interpretation \"regards it [the internal thesis] as the claim that one's knowledge of yi \u7fa9 derives from certain features of the heart\/mind [xin] \u5fc3.\" (Shun 1997: 99)\n\nWhile admitting that these three interpretations \"are related and Mencius may have subscribed to all three,\" Shun Kwong-loi rejects the first two in favour of the third (Shun 1997: 99). In challenging such a position, Liu Xiusheng argues that the rejection of the first two interpretations is groundless, and \"the third interpretation alone is, at best incomplete in explicating Mencius' internalist thesis\" (Liu 2003: 158). Accordingly, it is necessary to incorporate all these three interpretations in order to develop a defensible understanding of Mencius' position. As an alternative, he integrates these three interpretations into his \"Mencian internalism\" which claims:\n\n1.\n\nMencius is an internalist in terms of the relationship between moral judgment and motivation.\n\n2.\n\nMencius, however, is not an irrealist internalist and in particular not an emotivist; he is a moral realist.\n\n3.\n\nMencius is not a metaphysical moral realist who claims evidence-independent moral reality. He claims that moral reality is conceptually tied to certain human sensibilities. That is, Mencius is a realist of the sensibility theory kind. (Liu 2003: 158)\n\nAs a settlement of this debate, first of all, our understanding of the four beginnings as pure feelings can justify the claim that \"internal\" means \"necessarily involves motivation.\" For the point of Mencius' analogy is that as the desire to eat the roast meat necessarily motivates me, in showing respect to an elder, the motivating factor lies in me. In Kantian terms, this means that feeling functions as the Bewegungsgrund of morality. As Kant said, \"Respect for the moral law is therefore the sole and undoubted moral incentive\" (Kant 1956: 81). However, for us, in distinction from Hume, Kant, Shun Kwong-loi, and Liu Xiusheng, \"feeling\" here refers to \"pure feeling.\" Since yi \u7fa9 is non-sensible, it can only be related to \"pure feeling.\" Secondly, our \"ontological\" understanding of Mencius' xing \u6027 as Being enables us to make sense of the nature interpretation. For obviously the Being of the human being is different from that of the horse. More precisely, there is an ontological difference between human beings and horses. So in terms of such an ontological difference, one can understand why treating an old man as old is different from treating an old horse as old. Finally, our clarification of the \"transcendental\" status of pure feeling helps us to understand that for Mencius, like for Kant, moral actions are \"done wholly out of respect for duty and not from aroused feelings.\" (Kant 1956: 88) This also explains the possibility of the point rightly emphasized by Liu Xiusheng that \"It is not the old person who is Yi [yi] \u7fa9 (as an adjective in Chinese); rather it is the person who respects the old person who is Yi [yi] \u7fa9\" (Liu 2003: 158). Mencius would definitely welcome Kant's following thesis as expounded by Heidegger: \"respect constitutes the essence of the person as the moral self\" (Heidegger 1962b: 163). On the other hand, there is no need for us to commit to the so-called \"Mencius internalism.\" Nevertheless, we agree with Liu Xiusheng's observation: \"Though not an emotivist, Mencius does believe that characteristically human feelings play a role in the moral enterprise\" (Liu 2003: 15). So, when these feelings are understood as pure, it is possible for us to account for both the subjectivity and objectivity of ethical values. In sum, the major error common to Liu Xiusheng and Shun Kwong-loi is the missing of the possibility of Mencius' four beginnings as \"pure feelings.\"\n\nFinally, Mencius' thesis that everybody can become Yao or Shun demonstrates the egalitarian spirit of Confucian ethics. At this point, even Xunzi has to follow Mencius. Despite his route on the way to becoming a sage being different from that of Mencius, Xunzi also stresses that everyone can become a sage (Chan 1963: 54, 133). But unlike Mencius, Xunzi fails to provide a necessary guarantee for his claim. For Xunzi's ground remains empirical and naturalistic. The concept of pure feeling is clearly absent in Xunzi.\n\nFrom a critical standpoint, one might wonder why Mencius has to stress that moral activity aims to reveal xing \u6027 and Heaven. Indeed, the rise of Confucianism signifies a humanistic turn in the development of Chinese philosophy. Like Socrates, Confucius shifts the focus from nature to society. The major concern of Confucius is human affairs. As Zigong \u5b50\u8ca2 remarked on the master, \"one cannot get to hear his views on xing \u6027 (Being) and the Dao of Heaven\" (Lau 1970: 41; with modification). At this juncture, one might recall what Leo Strauss said about Socrates' turn in Western philosophy: \"Contrary to appearance, Socrates' turn to the study of human things was based, not upon disregard of the divine or natural things, but upon a new approach to the understanding of all things\" (Strauss 1953: 122). If Strauss' remark can be equally applied to Confucius, then one might understand why Mencius' thesis is not deviant. Indeed, it is nothing accidental for Mencius to quote \"Great Declaration\" in saying that \"Heaven sees as my people see; Heaven hears as my people hear\" (Mencius 5A5). In Mencius' eyes, the Dao of Heaven is reflected in the hearts of the people. In ancient China, there was a lack of the concept of natural rights. In order to set a rational control on the ruler, Mencius could at best assert: \"It was Heaven that gave the empire to him\" (Mencius 5A5). As the Dao of Heaven is reflected in the hearts of the people, it is important for a ruler to be accepted by the people. Therefore, a ruler must keep in mind the principle that \"To preserve one's mind and to nourish one's nature is the way to serve Heaven\" (Mencius 7A1). Unlike the purely metaphysical concern of Song-Ming Neo-Confucians, Mencius might be more interested in the political implications of the concept of the Dao of Heaven. Granted the primacy of pure feeling, Mencius' thesis of revealing Heaven by moral praxis can also give rise to a concept of cosmic feeling. It is in terms of such a cosmic feeling that Mencius is able to claim that \"All the ten thousand things are there in me\" (Mencius 7A4). The former Kings can function as the models, for they were able to reveal Heaven with such a cosmic feeling. This means that they well understood the hearts of the people.\n\n## 4 Mencius' Political Philosophy and Its Implications\n\nMencius' political philosophy basically results from an extension of his doctrine of moral feelings. As he told the rulers, \"If you let people follow their feelings (original nature), they will be able to do good\" (Mencius 6A6). When Xunzi later attacked Mencius, one of his arguments was based on the concept of natural feelings. Xunzi's point is that \"to follow man's nature and his feelings will inevitably result in strife and rapacity, combine with rebellion and disorder, and end in violence\" (Chan 1963: 128). Mencius would blame Xunzi for overlooking the possibility of pure feelings. What Xunzi understands by \"feeling\" only refers to natural feeling implicit in Gaozi's conception of human nature as what is inborn. That is to say, Xunzi is still imprisoned in the naturalist concept of feeling (this reinforces our thesis that it is misleading to characterize Mencius' doctrine of feeling as a moral psychology). As a result, Xunzi fails to recognize the possibility that when people keep to their ontological nature, i.e., pure feeling, they would love excellent virtues and thereby establish a harmonious society. Like Gaozi, Xunzi reduces feelings to desires. However, when Mencius speaks of feelings, they are \"feelings proper to the originally good nature of man\" (Chan 1963: 54). It is due to Xunzi's overlooking of the difference between pure and sensible feelings that he identifies feelings as the source of evil desires. Nevertheless, in order to account for the possibility of the first sage, it is necessary to start with the pure feelings intrinsic to the originally good human nature.\n\nFor Mencius, it is the original goodness of human nature that makes possible a \"politics of sentiment.\" That is the reason why he said,\n\n> When a government that cannot bear to see the suffering of the people is conducted from a mind that cannot bear to see the suffering of others, the government of the empire will be as easy as making something go round in the palm. (Mencius 2A6)\n\nIn a concrete case, Mencius reassured King Xuan that given his feeling for the ox, the king can definitely feel for his people. In accounting for this story, Ihara maintains that King Xuan's \"sympathetic response was itself psychologically based upon the ox's resemblance to an innocent man being taken away for execution\" (Ihara 1991: 51; my italic). However, if Ihara's account is justified, then Mencius' effort would be in vain. For this would rather confirm Gaozi's thesis of the externality of righteousness. When Mencius concludes that the starting point of benevolent governance is the governance that cannot tolerate the suffering of the people, the sympathetic response is rather issued from the four beginnings as pure feelings. This also implies that the concept of \"the hearts of the people\" occupies a central position in politics. As is shown in the past, \"Jie \u6840 and Zhou \u7d02 lost their empires because they lost the people and they lost the people because they lost the hearts of the people\" (Mencius 4A9). Therefore, to win the hearts of the people is the fundamental principle of governing. But how can one win the hearts of the people? Mencius' answer runs as follows: \"It is to collect for them what they like and do not do to them what they do not like\" (Mencius 4A9). Clearly, this is an extension of Confucius' golden rule to the political realm. For Mencius, this fundamental principle works because \"The people turn to the humanity [of the ruler] as water flows down and as beasts run to the wilderness\" (Mencius 4A9). Such an analogical representation reminds us that the original goodness of human nature is the ultimate foundation for Mencius' political philosophy. This also shows that apart from pure feelings, Mencius' benevolent government would become impossible.\n\nNowadays, Mencius' thesis of the priority of humanity and righteousness over profit in governing seems to be naive and impractical. But it would be mistaken to charge Mencius with ignoring the importance of profit. In his eyes, there is nothing wrong for a ruler to love wealth and sex, if he can let his people enjoy the same (Mencius 1B5). What is not acceptable is to override humanity and righteousness through profit-seeking.\n\nIn promoting Confucius' idea of a harmonious society, Mencius not only argued for its existence in the time of Yao, Shun, and Yu, but also tried to reassure its possibility in the original goodness of human nature. For him, \"Yao and Shun practiced humanity and righteousness because of their nature\" (Mencius 7A30). Thus when the ruler is able to imitate what Yao and Shun did before, the idea of government by humanity and righteousness could return to reality. Yao, Shun, and Yu are therefore set by Mencius as the role models in governing the state. Indeed, he reassured, \"No one ever erred through following the example of the Former Kings\" (Mencius 4A1). Nevertheless this does not imply that Mencius urges us to go back to the past. For what a ruler should learn from Yao and Shun is rather their humanity to all people. Methodologically, analogical thinking is also fundamental for Mencius' political philosophy. But this does not imply that Mencius is a political conservativist. His point is rather that one should learn from the history. As he noted, \"The Three Dynasties won the Empire through benevolence and lost it through cruelty\" (Mencius 4A3).\n\nFrom a structural perspective, a harmonious society is an identity of difference: the aspect of identity is represented by humanity, whereas that of difference is represented by righteousness. Mencius rejected the Mohist doctrine of universal love for its ignorance of the distinctions in love implied an elimination of the aspect of difference. He also challenged the Yangists' egoism. For this would undermine the aspect of identity and hence make the state impossible. In reality, both the Mohist universal love and the Yangist selfish love do not go beyond Gaozi's concept of human nature as what is inborn. This also indicates that like Gaozi, they lack the concept of pure feeling.\n\nThe fundamental principle of Mencius' political philosophy can be summed up as follows: \"[In a state] the people are the most important; the spirits of the land and grain (guardians of territory) are the next; the ruler is of slight importance\" (Mencius 7B14). Following this principle Mencius even grants legitimacy to the people's overthrow of the tyrant. This constitutes the most innovative and provocative step in Chinese political philosophy. However, one might not thereby agree with some modern scholars such as Chan Wing-tsit in claiming that \"it also made him the greatest advocate of political democracy in Chinese history\" (Chan 1963: 50). Undeniably, for Mencius, without the support of the people no rulership can last long. \"Therefore,\" as he said, \"to gain [the hearts of] the peasantry is the way to become an emperor\" (Mencius 7B14). Mencius might be able to introduce the principle: \"for the people.\" But he never proclaimed the idea: \"of the people\"; he rather granted the ownership of the state to the ruler. Following the Book of Odes, he believed: \"There is no territory under Heaven which is not the king's; there is no man the borders of the land who is not his subject\" (Mencius 5A4). It would be also too modern to claim that he conceived of revolution as a \"right.\" More importantly, he missed the idea: \"by the people.\" The goal of revolution in Mencius' sense is to replace a tyrant with a humane ruler, rather than with an elected government from the people. Therefore, as Hsiao Kung-chuan \u856d\u526c\u6b0a observed, \"Mencius' theory of the importance of the people differed from modern democracy\" (Hsiao Kung-chuan 1971: vol. 1, 161).\n\nOn the other hand, it is interesting to explore Mencius' legacy in overcoming the problem of modernity. Generally, thinkers such as Strauss claim that modernity gives rise to nihilism. For these opponents of modernity, the crisis is basically shown in the elimination of morality. In the debate on modernity, there seems to be a tension between good and basic rights. In granting a priority to rights over good, liberalism has tried to relegate morality to the private realm. As a result, there is a tendency to exclude morality from the political dimension. For the anti-modernists, this signifies the disappearance of the distinction between good and evil. To be sure, Mencius' political philosophy remains pre-modern. But given his primary concern with the feelings of the people, he would welcome modern democracy. Certainly, he has to give up the idea of a sage-king. However, this does not necessarily imply any retreat of morality from the political dimension. Instead of seeing good and rights in competition, Mencius would grant an equal status to them. Moral good in the Confucian sense is universalistic. That is to say, it is not specific to Chinese culture. The thesis that human nature is originally good is not limited to the Chinese.\n\nFrom Mencius' standpoint, what is wrong with modernity is the forgetfulness of the subject of pure feelings. For modernity only sees the essence of subjectivity in rationality. As is shown in John Rawls' theory of justice, the subject in the \"original position\" is merely capable of making rational choice (see Rawls 1971). On the other hand, in granting a primacy to communicative rationality, Habermas founds an ethics only upon the normative presuppositions of a rational discourse. For the discourse ethics, subjects are primarily rational speakers. But Habermas seems to ignore that the argumentative approach is only one form of justification. Indeed, moral feeling can play the role analogical to perception in the non-discursive form of justification (see Chan Wing-cheuk 1987).\n\nTo the extent that modernity grants a primacy to the distinction of reason and sensibility, the subject is understood as the rational subject. For the post-modernists, the subject is understood as the subject of desire. As Deleuze and Guattari pointed out, \"Desire...is, rather, the subject that is missing in desire\" (Deleuze and Guattari 1983: 26). This indicates that the post-modernists are not yet entirely free from the premise of modernity. What is overlooked by both modernity and post-modernity is the possibility of pure feeling and its priority to the division between reason and sensibility. They accordingly fail to recognize the subject of pure feelings. At this juncture, Mencius' concept of human nature as pure feelings might provide an alternative in overcoming the problem of modernity.\n\nAccording to Strauss, the symbol of modernity is \"the Beast Man as opposed to the God Man: it understands man in the light of the sub-human rather than of the superman\" (Strauss 1958: 296\u2013297). Even in a pre-modern period, Mencius is able to anticipate such a possibility. He said, \"This is the way the common people: once they have a full belly and warm clothes on their back they degenerate to the level of beasts if they are allowed to lead idle lives, without education\" (Mencius 3A4). What Mencius meant by education is, in the first place, moral cultivation. The aim of such education is to reactivate our moral feelings. Now we can understand why Mencius said, \"Slight is the difference between man and the brutes. The common man loses this distinguishing feature, while the gentleman retains it\" (Mencius 4B19). But Mencius would also agree with Strauss in stressing that, \"Human nature is one thing, virtue or the perfection of human nature is another\" (Strauss 1953: 145). The problem of how to fully develop human nature so as to assist the overcoming of the problem of modernity gives rise to a pressing task for contemporary Confucians.\n\nIn his interpretation of Mencius, Mou Zongsan opposes Zhu Xi's identification of the four beginnings as feelings. For Mou Zongsan, the four beginnings are rational (see Mou 2004: 6). As a result, he refuses to identify them as feelings. Like Zhu Xi, he tends to understand feeling only as psychological. Particularly, he fails to appreciate that in stating: \"When one does not please one's parents, one cannot be a man\" (Mencius 4A28), what Mencius has in mind is primary an ethical feeling. For Mencius, such an ethical feeling has a political implication. That is the reason why he said, \"Once the Blind Man was pleased, the Empire was transformed\" (Mencius 4A28). More importantly, if one ignores the significance of pure feelings, then the potentiality of Mencius' thought in overcoming the crisis of modernity would be overlooked.\n\nAs a conclusion one can say that Mencius was highly skilful in argumentation, though he confessed: \"I am not fond of disputation. I have no alternative\" (Mencius 3B9). Despite Xunzi's challenge, his thesis of the original good of human nature has become the orthodox in the later development of Confucianism. In the field of Confucian ethics, he emphasizes the role played by the conscience. To this extent, he shifts from Confucius' stress on the primacy of the community to that of immanence. But this does not imply that Mencius commits the fallacy of solipsism. Neither does it imply that he hence reduces man to an apolitical being. On the contrary, with his doctrine of human nature as pure feeling, he is not only able to do justice to the \"transcendental\" status of affectivity, but also able to develop a politics of sentiment. To this extent, he promotes the development of Confucian political philosophy. One might not necessarily agree with Mou Zongsan's thesis that Mencius' doctrine of nobility of Heaven gives rise to a Confucian perfect teaching (see Mou 1985: xii). But Mencius' slogan that everyone can become a sage shows his affinity with the ek\u0101y\u0101na Buddhism. His doctrine of moral praxis particularly plays a key role for the rise of the Southern School of Chan Buddhism. Both emphasize the importance of the idea of self-power. Although his ideal of government by humanity and righteousness remains utopian, his emphasis on the importance of sentiment of the people is a legacy for the promotion of democracy in China as well as for a possible overcoming of the global crisis of modernity. Historically, Mencius was identified as the pioneer of the School of Xin \u5fc3 (Mind) founded by Lu Xiangshan and Wang Yangming in Song-Ming Neo-Confucianism. However, this school seems to ignore the key role played by pure feelings. In contrast, Liu Zongzhou was able to link feeling to Being (xing \u6027). At this juncture, unlike Zhu Xi, he understood feeling as pure, rather than sensible (see Tang Chun-i 1975: 305\u2013331). Given the central position of pure feelings in Mencius' thought, Liu Zongzhou might be the most faithful disciple of Mencius. As far as the modern research on Mencius is concerned, there are two major paradigms. In the Chinese circle, there is a paradigm founded by Mou Zongsan. According to this paradigm, the four beginnings are understood as rational. That is, Mencius' pure feeling is reduced to reason. In Western scholarship, David Nivison initiates a paradigm of moral psychology (see Nivision 1996). In this paradigm the four beginnings are interpreted as sensible emotions. Nonetheless, a proper understanding of the Mencian objection to Gaozi's conception of xing as what is inborn and Xunzi's naturalism shows the limitation of the paradigm of moral psychology. On the other hand, even Mou Zongsan finally recognizes that commiseration is a sort of feeling. This brings forth a challenge to the paradigm of strict rationalism. Our above exposition should have shown that these two paradigms suffer from undermining the autonomy of pure feeling. Positively, it points to a paradigm shift towards the phenomenology of pure feeling. This new paradigm might have already been anticipated by Liu Zongzhou.\n\nReferences\n\nAmes, R. 1991. The Mencian conception of Ren Xing: Does it mean 'Human Nature'? In Chinese texts and philosophical contexts, ed. Henry Rosemont. Chicago: Open Court. (An anti-essentialist reading of Mencius).\n\nBehuniak Jr., James. 2004. Mencius on becoming human. Albany: State University of New York Press. (A practical philosophical approach).\n\nBloom, Irene. 1994. Mencian arguments on human nature (Jen-Hsing). Philosophy East and West 44(1): 19\u201353.CrossRef\n\nChan Wing-tsit \u9673\u69ae\u6377. 1963. A source book in Chinese philosophy. Princeton: Princeton University Press. (A classical translation of Mencius' major texts).\n\nChan Wing-cheuk \u9673\u69ae\u707c. 1987. Phenomenology and communicative ethics. Analecta Husserliana 22: 253-364.\n\nChan Alan K.L. \u9673\u9326\u9686 ed. 2002. Mencius: Contexts and interpretations. Honolulu: University of Hawaii Press.\n\nChong, Kim-chong \u838a\u9326\u7ae0. 2002. Mengzi and Gaozi on Nei and Wai. In Mencius: Contexts and interpretations. Edited by Alan K. L. Chan. Honolulu: University of Hawaii Press.\n\nConfucius. 1983. The analects (Lun y\u00fc). Trans. D. C. Lau. Hong Kong: The Chinese University Press.\n\nDeleuze, Gilles and F\u00e9lix Guattari. 1983. Anti-Oedipus: Capitalism and schizophrenia. Trans. Robert Hurley et. al. Minneapolis: University of Minnesota Press.\n\nGraham, A.C. 1978. Later Mohist logic, ethics and science. Hong Kong: The Chinese University Press.\n\nHeidegger, Martin. 1962a. Being and time. Trans. John Macquarrie and Edward Robinson. New York: Harper and Row.\n\nHeidegger, Martin. 1962b. Kant and the problem of metaphysics. Trans. James Churchill. Bloomington: Indiana University Press.\n\nHenry, Michel. 1973. The essence of manifestation. Trans. Girard Etzkorn. The Hague: Nijhoff.\n\nHsiao, Kung-chuan \u856d\u526c\u6b0a. 1971. A history of Chinese political thought. Trans. F. W. Mote, Vol. 1. Princeton: Princeton University Press.\n\nHuang, Chun-chieh \u9ec4\u4fca\u5091. 2001. Mencian hermeneutics: A history of interpretations in China. New Brunswick\/London: Transaction Publishers. (A historical survey of the Chinese interpretations of Mencius).\n\nIhara, Craig. 1991. David Wong on emotions in Mencius. Philosophy East and West 41(1): 45\u201353.CrossRef\n\nIvanhoe, Philip J. 2002. Ethics in the Confucian tradition: The thought of Mengzi and Wang Yangming, 2nd ed. Indianapolis: Hackett Publishing Company. A sinologist approach.\n\nKant. 1956. Critique of practical reason. Trans. Lewis White Beck. Indianapolis: Bobbs-Merill.\n\nLau, D.C. \u5289 \u6bbf\u7235. 1970. Mencius. Harmondsworth: Penguin. (A philosophical translation).\n\nLi, Minghui \u674e\u660e\u8f1d. 1990. Confucianism and Kant \u5112\u5bb6\u8207\u5eb7\u5fb7. Taipei: Lianjing. (A Kantian approach).\n\nLiu, Xiusheng, and P.J. Ivanhoe (eds.). 2002. Essays on the moral philosophy of Mencius. Indianapolis: Hackett Publishing Company. A moral-psychological approach.\n\nLiu, Xiusheng \u5289\u79c0\u751f. 2003. Mencius, Hume, and the foundation of ethics. London: Ashgate. (A Humean approach).\n\nMou, Zongsan \u725f\u5b97\u4e09. 1968. Mind as substance and nature as substance \u5fc3\u9ad4\u8207\u6027\u9ad4, Vol. 1. Taipei: Zhengzhong.\n\nMou, Zongsan \u725f\u5b97\u4e09. 1985. Theory of perfect good \u5713\u5584\u8ad6. Taipei: Xuesheng.\n\nMou, Zongsan \u725f\u5b97\u4e09. 2004a. Lectures on Mencius \u5b5f\u5b50\u6f14\u8b1b\u9304, IV. Legein 351: 3\u201310.\n\nMou, Zongsan \u725f\u5b97\u4e09. 2004b. Lectures on Mencius \u5b5f\u5b50\u6f14\u8b1b\u9304, VI. Legein 353: 2\u20138.\n\nMou, Zongsan \u725f\u5b97\u4e09. 2005. Lectures on Mencius \u5b5f\u5b50\u6f14\u8b1b\u9304, VIII. Legein 355: 43\u201349.\n\nNivision, David. 1996. Ways of Confucianism: Investigations in Chinese philosophy, ed. Bryan van Norden. Chicago: Open Court.\n\nRawls, John. 1971. A theory of justice. Cambridge: Harvard University Press.\n\nShun, Kwong-loi \u4fe1\u5ee3\u4f86. 1997. Mencius and early Chinese thought. Stanford: Stanford University Press. (An analytical approach).\n\nShun, Kwong-loi, and David Wong (eds.). 2004. Confucian ethics: A comparative study of self, autonomy and community. New York: Cambridge University Press.\n\nStrauss, Leo. 1953. Natural right and history. Chicago: The University of Chicago Press.\n\nStrauss, Leo. 1958. Thoughts on Machiavelli. Glencoe: The Free Press.\n\nTang, Chun-i \u5510\u541b\u6bc5. 1975. Liu Tsung-chou's doctrine of moral mind and practice and His Critique of Wang Yang-ming. In The unfolding of Neo-Confucianism, ed. W. Theodore de Bary, et. al. New York: Columbia University Press.\n\nVan Norden, Bryan. 2008. Mengzi: With selection from traditional commentaries. Indianapolis: Hackett Publishing Company. (A philological approach).\n\nWong, David. 1991. Is there a distinction between reason and emotion in Mencius? Philosophy East and West 41(1): 31\u201344.CrossRef\n\nXiao, Yang \u856d\u967d. 2006. When political philosophy meets moral psychology: Expressivism in the Mencius. Dao: A Journal of Comparative Philosophy 5(2): 257\u2013271.\n\nZhu, Xi \u6731\u71b9. 1986. Collected works of Zhu Xi \u6731\u5b50\u8a9e\u985e. Taipei: Wenjin.\n\nFootnotes\n\n1\n\nFor more recent investigations on Mencius' philosophy, please see: Shun Kwong-loi 1997; Huang Chun-chieh 2001; Alan K. L. Chan 2002; Liu Xiusheng and P.J. Ivanhoe 2002; Liu Xiusheng 2003. I would like to express my gratitude to Dr. Chang Chan-yuan and Miss Chen Yi's assistance. Regarding the quotations from Mencius' original text, I have followed either the English translation in Chan Wing-tsit 1963 or in Lau 1970. Occasionally, I may make an amendment of their translations.\n\n2\n\nSuch a connection was noted by D. C. Lau (Cf.: Lau 1970: 235\u2013263). But no one has thus far systematically analyzed these arguments from the standpoint of the Mohist logic in a complete manner.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_8\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 8. Xunzi as a Systematic Philosopher: Toward Organic Unity of Nature, Mind, and Reason\n\nChung-ying Cheng1\n\n(1)\n\nDepartment of Philosophy, University of Hawaii at Manoa, Honolulu, Hawaii, USA\n\nChung-ying Cheng\n\nEmail: ccheng@hawaii.edu\n\nAbstract\n\nTo understand Xunzi \u8340\u5b50 (298\u2013238 BCE) requires us to read through and think through all his essays (32 chapters in his collected works) in totality and to recognize the major theses he has developed through a train of thinking which relates one thesis to another. It is to be recognized that Xunzi is a systematic philosopher who follows Confucius in trying to reach \"a thread of penetrating unity of my way\" (wudao yiyi guanzhi\u543e\u9053\u4e00\u4ee5\u8cab\u4e4b). But he is also like Mencius in responding to issues of his times in order to reach a better solution of these issues in light of his political ideal for a well-ordered society. It is therefore only when we see his time and his life as contexts of understanding that his approach and his views can be better understood and their significance can be better appreciated. For example, why does he assert that human nature is bad in opposition to Mencius' position that human nature is good? Why does he advocate following both later kings and ancient sages? Why does he offer a new and detailed reconstruction of language and names for developing political governance and social control? Of course I am not here to suggest a merely intellectual historical approach to Xunzi. On the contrary, I wish to bring out the theoretical and systematic side of Xunzi which is necessary for understanding fundamental issues of nature at large, human nature, mind, language, human society, and human government. These are the philosophical issues which came to the forefront in Xunzi's time and demanded a rethinking and re-evaluation.\n\n## 1 Introduction\n\nTo understand Xunzi \u8340\u5b50 (298\u2013238 BCE) requires us to read through and think through all his essays (32 chapters in his collected works) in totality and to recognize the major theses he has developed through a train of thinking which relates one thesis to another. It is to be recognized that Xunzi is a systematic philosopher who follows Confucius in trying to reach \"a thread of penetrating unity of my way\" (wudao yiyi guanzhi \u543e\u9053\u4e00\u4ee5\u8cab\u4e4b). But he is also like Mencius in responding to issues of his times in order to reach a better solution of these issues in light of his political ideal for a well-ordered society. It is therefore only when we see his time and his life as contexts of understanding that his approach and his views can be better understood and their significance can be better appreciated. For example, why does he assert that human nature is bad in opposition to Mencius' position that human nature is good? Why does he advocate following both later kings and ancient sages? Why does he offer a new and detailed reconstruction of language and names for developing political governance and social control? Of course I am not here to suggest a merely intellectual historical approach to Xunzi. On the contrary, I wish to bring out the theoretical and systematic side of Xunzi which is necessary for understanding fundamental issues of nature at large, human nature, mind, language, human society, and human government. These are the philosophical issues which came to the forefront in Xunzi's time and demanded a rethinking and re-evaluation.\n\nIt must be pointed out that in recent Western (American) studies of Xunzi it is Antonia Cua who has paid most serious attention to Xunzi by both articulating and analyzing Xunzi in the modern language of ethical thinking and using Xunzi as the basis for understanding new dimensions of modern ethics. In this sense Cua can be said to provide a good example and a good key for studying Xunzi as a systematic philosopher. This is also the way we are going to treat Xunzi: we see Xunzi as a systematic philosopher. Given this initial basis for understanding Xunzi and for that matter for any philosopher in the classical period, we can now assert that Xunzi has developed his system of philosophy over a period of time starting with concern with the distinction and relation between heaven and man, learning and knowledge, moving to issues of political governance, reflecting his understanding of the Confucian project as reconstruction of li \u79ae and yi \u7fa9. But this project requires three basic considerations of humanity for development. The first is an understanding of human nature and human mind. It is important to see how mind and nature are to be distinguished in Xunzi whereby human nature can be said to be bad whereas human mind can become perceptive, reflective, and develop critical powers of understanding and evaluation, providing moral norms of relevant and correct action. The second is an understanding of nature at large as cosmic resources to be explored and learned for the benefit of developing human facilities. Xunzi comes to a more positivist account of heaven based on our rational ability to know and to valuate. The third is an understanding of names in relation to reality. Xunzi develops a philosophy of language whereby we can see how we come to share common norms of values and action so that we can act in unison and achieve communal order of harmonious and productive forms of living.\n\nThe development of language is so essential that Xunzi believes that our proper understanding and use of language is the medium and foundation for achieving efficient political governance and social order. It is true that we need adequate knowledge of nature at large and proper understanding and cultivation of human nature and human mind for reconstructing social order and political authority which give rise to unity of the world and peace under heaven. But this cultivation is possible and is to be only ensured on the basis of the proper understanding and use of language as a tool and as a vehicle for establishing functionality of social order and legitimacy of political governance. This is a new attempt to reconstruct, but not to restore, the li \u79ae (ritual and social ethics), which implies a new sense of li and a new political philosophy based on deeper recognition of the human mind and human nature. It is on this basis that Xunzi is capable of criticizing Mencius on one hand, and on the other, gives inspiration to his disciples (such as Han Fei \u97d3 and Li Si \u674e\u65af) who unfortunately went to the extreme of legalism which instrumentally conduced to the unification of China, but which also generally undermined people's trust in law.\n\nWith this understanding of Xunzi we may see how Xunzi could fit into the classical philosophy of Confucianism by seeing how it can be said to have fruitfully developed the social philosophy of Confucius, and to a great extent, to have replaced or replenished the Mencian model for establishing a political government of the wangdao \u738b\u9053 (the king's way) with wangzhi \u738b\u5236 (system of the king). Yet it must be also pointed out that he could integrate Mencius as part of his system without having to reject Mencius as he appears to do In this sense his philosophy of logic, language and political governance could be still enriched and enhanced for a more comprehensive theory of nature, mind and politics. Given this new perspective, we are able to find a high level of interpretive relevance and practical applicability of Xunzi's philosophy in today's China and the contemporary globalized world.\n\n## 2 Starting with Antonia Cua\n\nAlthough Xunzi's philosophy has been variously described and examined in histories of Chinese philosophy and introductions to English translations of the texts of Xunzi, no full systematic study of Xunzi has been attempted in modern times. We must however credit Antonia Cua (1933\u20132007) with being the first contemporary scholar to undertake a study of Xunzi's moral philosophy from an analytical point of view. Although Cua's study cannot be said to cover all the aspects of Xunzi, he has made Xunzi an outstanding center of attraction for contemporary Chinese philosophy and in some important sense secured a central and unique place of Xunzi in the classical Confucian tradition. Cua begins his study of Xunzi with his work Ethical Argumentation: A Study in Hsun Tzu's Moral Epistemology in 1965. From then on Cua has derived many insights from his study of Xunzi in his work Moral Vision and Tradition: Essays in Chinese Ethics in 1998. In his 2005 book Human Nature, Ritual and History Cua eventually came to formulate a philosophy of human nature of Xunzi and dealt with many other topics in connection with Xunzi's ethical and religious philosophy. He comes to endorse a position similar to Tang Chun-yi in considering the religious aspect of Xunzi as an extension of the ethical philosophy of Xunzi and speaks of spiritual beings as our own creations (wei \u507d) or as \"supervenient qualities of our reflective ethical experience, the resultant attributes of the expression of our ethical emotions or thought in the context of religious observances\" (Cua 2005: 189), relating to W. D. Ross's book The Right and the Good. Following the threads of his thinking on Xunzi, one may reasonably come to see how a fuller systematic study of the philosophy of Xunzi is necessary for the purpose of covering all aspects of Xunzi's position as rooted in some sort of unity of virtue and ritual.1\n\nWith this understanding, it is fair to say that Cua has opened the study of Xunzi in the contemporary contexts of analytical philosophy. His communication with me in the early 1970s on Confucian ethics provides some basis for this new departure and adventure, clearly a result of attraction by Xunzi's own analytical and discursive approach. What Cua does is to further conceptually analyze the key notions of Xunzi and reach for a formulation of the main theses of Xunzi boosted with both logical and linguistic arguments. These are important methods Cua has brought to bear on the study of Xunzi which nevertheless conformed with my earlier proposal of making a rational reconstruction of the Chinese philosophy for modern and Western readers. Cua is quite successful in doing this and thus demonstrates the effectiveness of conceptual analysis as a method of study of Chinese philosophy texts. But one needs also point out that it is due to Cua's own concern with contemporary ethics that he was able to bring contemporary concepts of ethics to bear on the Chinese texts.\n\nIn a sense Cua has made a philosophical hermeneutical study of Xunzi as it is a \"from-interpretation\" in contrast with a \"to-interpretation,\" which requires comprehensive systematic understanding.2 Not quite touching on the ontological and cosmological issues of heaven in Xunzi, Cua has come to see the human being as primarily an ethical animal which requires community as the basis for its fuller development. As we shall see in the following discussion, it is important to see how Xunzi could be differently understood in his conception of human development in a systematic framework of his distinction and relation between heaven and man and in contrast with Mencius. Yet we can see how the conceptual analysis by Cua could be complemented with a holistic understanding of man in Xunzi from a systematic philosophy point of view as advocated by me.\n\n### 2.1 Distinction and Relation Between Heaven and Human\n\nIt was said that there were 322 essays by Xunzi in circulation at the time of 32 BCE when Liu Xiang came to edit and emend Xunzi. Finally, 32 essays were selected and authenticated as genuine representations of Xunzi, which is our current reader for Xunzi.3 On reading through Xunzi and in light of our understanding of his biographical background there is little doubt that Xunzi is a systematic philosopher, who has thought through almost all the philosophical major issues of his time and has written and argued for a well-conceived idea and end of human society and community, which consists in the development of society and community according to ritual and reason (to be called liyi \u79ae\u7fa9), principle and law (to be called lifa \u7406\u6cd5), in which not only no strife and conflict would arise to disturb the productive relationships of human persons but human potential as human beings will be fully realized as a consequence.4 In this sense Xunzi is both a social idealist and a social realist, and his social idealism of lifa society is based on his social realism of learning (xue \u5b78), education (jiao \u6559) and institutional and policy control (wangzhi \u738b\u5236) with a rational reflection and logical persuasion toward understanding the way (zhidao \u77e5\u9053) as both a method and an end.\n\nGiven this brief sketch of the framework and content of his philosophical thinking, we may raise the question, what are the core and most basic concerns of Xunzi's philosophy as a systematic philosophy in which every thesis of his philosophy could be well-related and integrated. To raise this question is to ask for an insight on the basic source idea and starting points of Xunzi's philosophy. This question is important because we could come to know many important concerns and themes of Xunzi's and yet be in need of an understanding of how to premise his philosophy. We need some central concern which throws light on other concerns and leads us to a better grasp of issues and problems of Xunzi in his philosophical thinking in various areas. For example, scholars have been concerned with Xunzi's theory of human nature as bad. Is this a starting point for his philosophy of nature and man? No, we need to look elsewhere to identify a theme that enables us to explain why Xunzi holds human nature to be bad and in what sense of badness.\n\nI suggest that the core and key notion for understanding Xunzi correctly and systematically is his notion of the distinction and relation made between heaven (tian \u5929) and humanity (ren\u4eba). This distinction and relation has been referred as \"tianren xiangfen \u5929\u4eba\u76f8\u5206\" (the mutual distinction of heaven and human).5 Why and how this distinction and separation are possible remains a difficult question. Yet it is quite clear that it is due to this distinction and separation that humans have both freedom and responsibility to develop their intelligence and sense of control over their own destiny, which means their own self-development and self-realization. This distinction lies in the fact that, whereas heaven has its stable regularities which normally do not change in the course of time, humans have the intelligence and cognitive power to explore things of nature for their survival and development. Whereas heaven has a law-like existence, the human being is a teleological being that seeks its own end of well-being and prosperity in nature. But if humans do not pay attention to the regularities of nature and adapt to them, they would not be able to survive or prosper. On the other hand, if human beings develop their cognitive and rational power of knowledge and evaluation, they would then be in a superior position to fulfill their end and potentiality of being. In this sense there is an internal relation of dependence of human on nature or more strictly the relation of dependence of human knowledge on nature. This relationship is well-expressed in the first paragraph of Xunzi's Tianlun \u5929\u8ad6 (Essay on Heaven):\n\n> The natural course of heaven has its regularities, it does not exist for Yao \u582f (the sage king), and it does not perish for Jie \u6840 (the bad tyrant). If a ruler responds [to heaven] with good governance, heaven will produce good fortune; if a ruler responds [to heaven] with disorderly conduct, heaven will produce calamity. If a ruler strengthen his national resources and be thrift in use, heaven would not impoverish his state; if a ruler takes precaution in preparation and act according to season, heaven would not make his people ill; if a ruler follows the law of nature and does not divert, heaven would not cause any harm. (Xunzi 17\u20131) (translation mine)\n\nIn this essay Xunzi may have addressed his view on the distinction between heaven and human to rulers of states and hence his talk of Yao and Jie. But this distinction no doubt applies to the individual person. An individual person must adjust and adapt to nature for his survival and his prosperity. In fact, the whole human species must pay attention to natural laws of cause and effect in human action. If one does not work hard and yet spends without restraint, one cannot count on heaven to become rich. If one does not save in resources of life and act out of order with time, one cannot count on heaven to become secure. If one betrays the way of nature and arbitrarily pursue one's desires, one cannot count on heaven to succeed. In this sense humans are masters of their own lives and cannot depend on heaven to become prosperous without making their own efforts.\n\nAs one can see, it is due to the law of natural causation that one's efforts are rewarded with success, while one's laziness is rewarded with loss. One may even say that it is nature or heaven that makes the hard working person succeed and the lazy person lose out. After all, humans are not separated from heaven; even heaven has its own stable regularities, for as human beings we depend on heaven for making our efforts in developing ourselves a matter of gain and our lack of such development a matter of loss. This view of the power of heaven is fully compatible with Xunzi's idea of the distinction and relation between human and heaven. Heaven's stable regularities have potentialities to make a difference to the well-being of the human person and the human community. It can be seen that community formation and societal development, political organization and moral-institutional rule by li and yi are themselves matters of the human use of human intelligence and reason that are conducive to the fulfillment of the ends of humanity. It is in this sense that heaven or nature has provided a basis for human development and human self-fulfillment only if human beings are to recognize this and have the wisdom to take advantage of this recognition. Hence Xunzi says near the end of his Tianlun essay:\n\n> Rather than to make heaven glorified and think of it, would it be better to take heaven as resource and control it? Rather than to follow heaven by praising it, would it be better to take charge of the heaven's order and make use of it? Rather than to look up time and to wait for it, would it be better to respond to time and enable it to serve us? Rather than to let things accumulate by themselves, would it be better to use our capabilities to transform things? Rather than to ponder how to use things, would it be better to organize things and do not let it be wasted? Rather than contemplate on how things arise, would it be better to consider how things grow? Hence to forget the human ability and merely think of heaven, one will lose the reality of ten thousand things. (Xunzi 17\u201344) (translation mine)\n\nXunzi recognizes that heaven has its autonomy of harmonious functioning which is exhibited in the movements of the sun and the moon and the four seasons. Heaven for Xunzi is largely cosmic nature in the sense of having natural powers to produce life and to sustain the growth of things. It lets all things \"have their own harmonies for living and have their own nourishment for becoming\" (ibid). He even conceives of heaven as a power that no one knows regarding its form and everyone knows regarding what it has accomplished. His view on heaven reflects the apparent influence of Daoists like Laozi and Zhuangzi, for his view of heaven eventually makes heaven a matter of the dao, which one cannot identify in concrete form but which one can experience in the concrete things dao produces and sustains. In this powerful announcement, Xunzi makes it clear that heaven has the resources to be utilized by humans and humans' ability to utilize heaven is a way to approach heaven and a way of development of heaven for the development of humans. In this sense one sees that there is also a kind of unity between heaven and humans, not in the direction of emotional attachment to an object of worship, nor in the direction of mere cosmological understanding or metaphysical contemplation, but in an effort to engage heaven for the actualization of heaven's power in order to fulfill the well-being of the human as an individual, as a community and as a state.\n\n## 3 Developing Humanity from Knowledge of Heaven\n\nIn this sense Xunzi shows that heaven is not only the origin and source of human life but also the resource for development of human life, so that not only does human being depend on heaven for its well-being but also heaven depends on human being for making its power and potential felt and effective. If one substitutes the term \"dao\" for \"tian,\" one can easily recognize an element of the Daoist philosophy, whereby dao makes itself available for things to be born and grow without self-assertion. But there is still a major difference between Xunzi and Laozi or Zhuangzi: Whereas Laozi and Zhuangzi want humans to imitate and follow the dao so that they do not exert themselves to accomplish their well-being, Xunzi makes it absolutely clear that a human being needs to undertake utmost development and action like dao in achieving his or her own well-being and accomplishing his or her own life potential. In this regard Xunzi is no doubt more Confucian than Daoist. We may bring out this point more explicitly in later discussions.\n\nHumans need to develop themselves, because, according to Xunzi, the human is a part of nature and in fact the most dynamic and creative part of nature. That is why Xunzi says: \"Water and fire have vital force and does not have life. Grass and wood have life and do not have knowledge, birds and beasts have knowledge and yet have no righteousness. It is human being who has vital force, life, knowledge and also righteousness. Hence man is the most valuable part of the world\" (Xunzi 9.70, translation mine). Hence humans could by nature rise above all things as the best representatives of the potential of heaven. Yet human potential has to be developed as part of nature, and this should enable humans to be truly representative of heaven. It is obvious that Xunzi has developed the insight of Confucius: \"It is not the way that glories humans; it is humans who are capable of glorifying the dao\" (Analects 15.29). What Confucius considers to be dao is dao of heaven, for it is heaven that created this world and humans and there is a way in such creativity. Being conscious of their own creative potential, it is the humans' role to continue this cosmic creativity and to make creation of human culture and civilization possible. To do this can be said to be a way of developing and glorifying heaven that lies in the actual fulfillment of human potential at the same time.\n\nIn this sense Xunzi has followed the Confucian insight and hence takes the creation of human community and human culture as an absolute must for fulfilling the nature of both humans and heaven. We see how Xunzi has reached his version of the unity of heaven and human in a significantly different way from Mencius. In Mencius one sees a quest for understanding the identity of human in heaven and hence the identity of human in its intrinsic goodness which gives rise to natural morality. For Mencius morality is a matter of \"return to oneself to reach integrity\" (fanshen er cheng \u53cd\u8eab\u800c\u8aa0). Whereas we may think that Mencius, following Zisi, has argued for the identity of human with heaven at the source creativity of heaven, Xunzi argues for the development of human potential for fulfillment of heaven as the end of humans. In this sense his argument for the distinction and relation between humans and heaven is a form of identity of heaven and human with heaven as a means for the end of human development. If we can see Mencius' view as an \"enlightenment theory of human nature,\" we can no doubt see Xunzi's view as an \"achievement theory of human nature.\" We need not see absolute opposition between the two views. Both are initiated by Confucian concern with achieving humanity. Together they form a complementary pair for spelling out the full implication of the Confucian vision of humanity as arising from heaven to develop heaven.\n\nHowever, I wish to make two more important observations regarding Xunzi's view on heaven. First, Xunzi recognizes the natural functions of heaven and the natural functions of humans. What is being natural (tian\u5929) is observed to be by the things themselves without human intervention. It is not to ascribe pre-conceived qualities to things or to heaven. It has nothing to do with essentialism, neither is it a matter of modern anti-realism.6 Thus the movement of seasons and change of climates are part of the natural functions of nature. Humans need not take charge of these functions. Xunzi says that \"achieving by not acting, acquiring by not seeking, this is called the function of heaven (tianzhi \u5929\u8077)\" (Xunzi 17.5). He asserts that humans should not compete with the natural functions of heaven (buyu tian zhengzhi \u4e0d\u8207\u5929\u722d\u8077). In this he makes a point of repudiating Zisi's view on participating in the works of heaven and earth in the Zhongyong. He points out that \"heaven has its own time, earth its own riches, and human has its own ordering power\" (Xunzi 17.5). To recognize these distinctions and do one's own job is called nengcan \u80fd\u53c3 (able to coordinate with heaven and earth). If one goes beyond this, it is only a mere confusion. Here lies the distinction of functions in nature and their proper coordination through man.\n\nClearly, Xunzi regards Zisi and Mengzi's theory of unity of heaven and human as a matter of humans' competition with and usurpation of heaven and earth. Xunzi's theory is significant in light of today's environmental ethical concerns, for according to Xunzi, the human attitude to nature is to use heaven by coordinating with heaven, although there is also an ambiguity in Xunzi's own explanation. He does want humans to explore heaven's powers in order to use them to human advantage. How far can humans go in using heaven without being said to harass nature and cause harm to both heaven and human? Apparently, for Xunzi, there must be a natural limit of such exploration and use, and it is also up to humans to discover this limit.7\n\nBy the same token, human beings have their natural functions, which however need to be developed and transformed by way of knowledgeable adjustment to nature. In other words, a human being needs to know his end of life by knowing the heaven or the dao of heaven which is exhibited in the natural functions of heaven. To know this is to adjust oneself to them instead of trying to change them. In this sense, Xunzi wants to redefine the notion of \"zhitian \u77e5\u5929,\" which Mencius regarded as a matter based on knowing one's own nature (zhixing \u77e5\u6027). In making this redefinition, Xunzi speaks of the natural functions of sense organs and the natural function of the mind as the ruler of the five senses: He says:\n\n> Ears, eyes, nose, mouth and body all have their abilities to contact outside things, and yet they cannot substitute for one another. These are called the natural organs of humans. It is heart which sits in the void of the chest and governs all the five senses and hence is called the natural ruler (tianjun \u5929\u541b). (Xunzi 17.5; translation mine)\n\nFor Xunzi the natural functions of natural organs of humans should be maintained in order as well as developed for better use, and this is how a sage could be distinguished from ordinary people. The latter's natural organs are often darkened, confounded, abandoned and violated and therefore could not fulfill their natural functions to the full. This is a matter of what he latter called bi \u853d (obscurations, see his essay 21, Jiebi Pian \u89e3\u853d\u7bc7 [On Removing Obscurations]). On the other hand, a sage is capable of removing obscurations and gives clarity to his \"natural ruler\" (tianjun \u5929\u541b: heart\/mind), regulates his senses (tianguan \u5929\u5b98), cultivates his natural capacities (tianyang \u5929\u990a), complies with what is required for good governance (tianzheng \u5929\u653f), and preserves his natural feelings (tianqing \u5929\u60c5), so that he can accomplish his natural ends (tiangong \u5929\u529f).\n\nIn order to do this, a sage must begin with learning and reflect on his own power of thinking, cognition, and understanding so that he may become enlightened of what is required of him for developing his natural functions and how this is to be done. He needs to become self-conscious of his powers, his needs and his ends. He needs to know what type of being he belongs to (zhilei \u77e5\u985e) so that he can properly develop himself within the capacities of humans. He needs to be transformed by his own self-cultivation in natural and social contexts so that he may make use of heaven and help others develop by constructing and developing cultural forms and institutional norms and rituals which he calls li and yi. In this sense Xunzi speaks of the distinction between junzi \u541b\u5b50and xiaoren \u5c0f\u4eba. The former is one who respects what he has and does not long for what is in heaven, whereas the latter gives up what he has and longs for what belongs to heaven. The junzi, by developing what he has could eventually become the sage (shengren \u8056\u4eba) who is in a position to develop principles and norms for social and cultural establishment without obscurations in his mind. It is interesting to note that for Xunzi any excess of desires and partial views deviating from a norm for total human development are considered forms of obscurations (for this see his essay 21 Jiebi Pian \u89e3\u853d\u7bc7).\n\n## 4 End of Humans and How to Learn\n\nGiven this clarification of Xunzi's understanding of the distinction and relation between humans and nature, all major propositions of Xunzi's philosophy would fall into order. This understanding in fact provides a framework for orientating humanity and evaluating human worth. It is a framework in which a human person could identify the end of his life and the direction of his efforts and thus find meaning in his life. It is a framework in which one can speak of human rationality and morality according to which humanity can be said to be developed and achieved. One can see that if one wishes to develop oneself, one needs to learn and acquire knowledge of nature so that one can use natural knowledge for avoiding mistakes and achieving understanding and hence making correct judgments for action. One also needs to be sure that one is capable of development of oneself and makes an effort to go beyond oneself in order to master principles, norms, and disciplines so that one may form responsible and reliable judgments of action. One needs also to be awakened to a vision of human community and society on which one's own self-realization depends. One must therefore come to know the status and position (lei \u985e) one's own person so that one can properly and persistently pursue the long-term good of life. A human person will have to learn to know ultimately the ideal end of humanity and strive for its realization.\n\nFor Xunzi, one has to learn from both former sage-kings and latter-day kings and teachers. For it is in the conduct of the sages that one sees the example of developing one's character and transforming one's desires so that one's character would not become obscured or beclouded and thus not fall into narrow channels of selfish egoism and bigotry. It is Xunzi's observation that without efforts to learn and without being engaged in learning from history and experience one simply could not properly use one's organs and form a correct understanding of things outside. One would not be able to have clear judgments as to what is the best for human well-being and thus fail to achieve a better state of development, which makes human life worthwhile, meaningful, and even happy.\n\nThe concern with learning leads Xunzi to deal with basic issues of understanding. One issue is how to come to know the dao or dao of heaven. One reply is that one must remove obscurations one has encountered in one's life. Xunzi has listed ten forms of such obscurations, bi \u853d: likes, dislikes, stressing only the beginnings, stressing only endings, stressing distant things, stressing near-by things, seeing things in the broad, seeing things superficially, stressing the ancient or stressing the present (see Xunzi 21.6). As a matter of fact, since there are all different things and different perspectives, all these differences could becloud the whole comprehensive understanding. Hence in order to know the dao one needs to reflect whether one has been obsessed with one aspect of things or seen things from one point of view or from a presupposed state of feeling. It is natural that one could easily fall into this narrowness of mind and heart. Being an empiricist may not prevent one from taking views narrowly. The question is whether the human mind\/heart could remain open and reflective on positions taken so that one may see other points of view and transform one's view in light of a larger vision of things and a wider horizon of understanding. Without going into details, we can see that Xunzi has suggested three basic approaches for opening one's mind\/heart in order to transcend bi and reach a clear and comprehensive understanding.\n\nOne is to learn from historical examples. One can see how different failure and success stories of rulers and ministers have been useful in overcoming bi in the whole context of history. We can see those stories as simply a matter of trying struggle between bi and ming \u660e (clarity, illumination) which is the opposite of bi.8 That is why to learn from history is so important for humans, for humans must learn from experience, and historical experience is a matter of experience. With learning from history and experience one probably can become enlightened regarding the nature of things and one's ability of judgment will develop so that one could come to know norms among differences of things. Xunzi calls a person who comes to know or form norms among differences of things a sage (\u8056\u4eba shengren), for such a person has demonstrated a great achievement of mind and reason in seeing things clearly, in grasping the ends of things and in forming norms for correct action. With these a sage would be able to hold differences of things without being subject to their mutual beclouding.\n\nAs to how these achievements could happen to a person, Xunzi simply appeals to the enlightening function of mind that would become the basis for knowing the norm of things. We may consider this the second point of learning the dao, which consists in self-cultivation of the human mind-heart. In fact Xunzi holds that the basic function of the mind-heart is to know the dao and it can know the dao because one could cultivate oneself into a state of void, oneness, and tranquility (xuyi er jing \u865b\u4e00\u800c\u975c). He has this to say:\n\n> A human being is born to have perception; with perception one has memory. Memory is a matter of storing and yet it has void, which consists in receiving new things without harming what it has received. Mind is born with knowledge, and to know is to know the difference. The so-called difference is a matter which mind can hold at the same time. Mind has oneness as it does not let one harm the other which is oneness. Mind is such that it dreams in sleep, moves of its own, and plans when motivated. Hence mind cannot be said not moving, yet it has its tranquility, which consists in not letting dreams to disturb its cognitive power. Before acquiring the dao and yet seeking the dao, one must have void, oneness, and tranquility.... Being void, one, and tranquil, this is called great pure illumination (daqingming \u5927\u6e05\u660e). (Xunzi 21.36\u201339; translation mine)\n\nIt is with this state of daqingming that one can come to see things in their comprehensive totality without being trapped into any one partiality. One would be able to come \"to see all things within four seas in one room\" and \"to control great principles (dali \u5927\u7406) and put the whole universe in order\" (Ibid). In other words, one would rise above all different things and acquire a total view of things together with a norm for ordering them and guiding their further development. It is a state where \"all things are displayed and amidst them there is the norm (zhong xuan heng yan \u4e2d\u61f8\u8861\u7109)\" (Xunzi 21.29).9 Xunzi would consider Confucius as actually achieving this state of mind and hence becoming a sage. It is important to note that the so-called heng is what Xunzi has designated as the dao. In this sense dao has two basic functions of organizing and ordering which is more than what a Daoist would regard as the dao. Perhaps we could regard the dao as more epistemological and moral than ontological and cosmological, even though it may originate from a cosmological source as one sees in the natural functions of heaven. This dao therefore is more Confucian than Daoist again: it is the result of comprehensive understanding and penetrating insight into how things could be organized and developed toward a better state from a teleological point of view. In this sense Xunzi speaks of \"mind knows the dao\" (xinzhidao \u5fc3\u77e5\u9053) and hence speaks of \"prescribing according to the dao\" (kedao \u53ef\u9053) because of this knowledge. This knowledge is both descriptive and prescriptive, both empirical and axiological understanding of the dao on the part of the human and his mind.\n\nThere is also the third way of removing one's bi and avoiding future bi and hence knowing the dao is to learn from former and latter kings and sages. Xunzi stresses this point in the last paragraph of his essay on Jiebi. He considers that there are sages who have comprehended all the basic natures of things while there are kings who have comprehended all the basic principles of governance. Here Xunzi speaks from the point of view of accomplished development, not from the viewpoint of seeking development or in the middle of development. From this point of view, the norms are already established and hence an ultimate norm of rightness (longzheng \u9686\u6b63) resulting from these must be followed in determining what is right and what is wrong, what is bad and what is good.10 This could become a point of view of governance by law but it could also become a point of view of authority, which would inevitably lead to legalism and legalistic domination. With this said, it is obvious that the first two approaches are more relevant for understanding how human beings could develop and how an ideal society and government could be still maintained or sustained in an open process of open reflection and open learning.\n\n## 5 Communication and Institutionalization\n\nFrom these major premises of the distinction and relation between heaven and human one could also see how rectification of names and institutionalization of li and yi are important and consequent measures for maintaining and sustaining a developed human community, society, and government. In order to have a sustainable community, society, and government, communication must be maintained with correct use of names and language. This is because, if a human person wishes to fulfill his own potentiality and achieve central values of humanity for survival and prosperity, he needs to achieve solidarity and trust with other people through good communication and thus through proper use of language. Xunzi's strong interest in the issue of \"rectifying names\" (zhengming \u6b63\u540d) consists in recognizing the realist and empiricist foundations of the names and their logical consistency (see Cheng 1969). He wishes to see that names and language be preserved in this consistency and yet can be at any time used to serve the social function of communication and solidarity of human feelings and minds. This matter is therefore dealt with in his essay 22 on rectifying names. Again this shows how Xunzi has conscientiously followed Confucius' suggestion on this issue and therefore can be said to explicate and expound the Confucian doctrine of rectifying names in a more sophisticated and comprehensive manner (see Xunzi 8 and 24).\n\nBased on the theory of rectifying names, Xunzi is able to go one step further in the development of human potentiality for the achievement and flourishing of humanity. This is to explore various ways in which an ideal society and an ideal state can be established. This is actually the main focus of Xunzi's efforts: he wishes to establish an ordered society by a sagely king who is a paragon of human development and hence the center of emulation for all people under his rule. For this reason Xunzi can be seen to have devoted more space and time in arguing for and formulating such an ideal rule. In the present collection of his works, there are 11 essays which can be said to be on this topic of ideal rule. Among the 11 essays, essay 9 on Wangzhi (\u738b\u5236 King's Institutions) stands out as the most comprehensive discussion for the topic of weizheng (\u70ba\u653f doing government or conducting government) in which all aspects of political governance together with organizational issues and administrative-managerial issues are examined, some with illustrations from historical cases. This essay deserves independent analysis and exposition particularly in light of contemporary theories of public administration, political governance, and governmental ethics (see Cheng 2006). It suffices to say that with this essay the political philosophy and social idealism of Xunzi has reached it acme and apex.\n\n## 6 Is Human Nature Really Bad?\n\nOne main purpose for identifying the basic framework of Xunzi's philosophy in terms of the distinction and relation between heaven and human is to show that his theory of human nature needs to be re-evaluated and given a new interpretation. It has been traditionally understood that when Xunzi speaks of human nature as being bad, he has shown a pessimistic attitude toward the quality of human existence and therefore a low esteem for humanity in the world. If human nature is bad, how could we redeem it or trust it in the first place? Perhaps it is for this reason that Xunzi was excluded unfairly from the main stream of Confucianism since the later Tang Period. In contrast, Mencius was conceived to show great confidence in human nature because he regards it as good and as such as capable of achieving goodness in human society. But as matter of fact, we must note that even when Xunzi argues in opposition to Mencius that human nature is bad (renxing e \u4eba\u6027\u60e1), he is more focused on his observation of common desires exhibited in common people for the purpose of arguing why the behavior of the common people needs to be improved. There are three terms in need of logical clarification in his observation: namely, the human person (ren \u4eba), the nature (xing \u6027) of human beings and the bad (e \u60e1). Let us first proceed with the notion of the human person. As an observation, we do see most common people exhibiting the three selfish traits of behavior which Xunzi identified in his essay on Human Nature Being Bad: love of profit, emotions of jealousy and hatred, and desire for sensual pleasures. Hence Xunzi's statement is a generalization on most people who we may regard as xiaoren\u5c0f\u4eba(petite person)11 in contrast with junzi who have overcome their natural desires of such. If such desires can be seen as deeply rooted in human nature, they must not be changed or removed from human nature. The only way to deal with them is to let them go or to control them by means of other human powers.\n\nIt is obvious from Xunzi that we can adopt the latter method of improving the human condition, namely by introducing reason or knowledge as a means of restraining selfish desires. It is obvious that we do have reason and reflective knowledge that can help us overcome our desires. But then, does this ability of reason and reflection belong to our nature as well? Is human nature only confined to average observation? Or maybe human nature does have a depth that is to be revealed in proper moments under the right circumstances? We shall say more about this point on \"nature\" a little later. Finally, what is \"bad\" about human desires and nature? What do we mean by human nature being bad? What is bad, perhaps, is that the first sort of desire, if not checked, will lead one into a situation of conflict and clash. Similarly for the second sort of desire, if not checked, in following it through, one will encounter loss of virtues and morality in an individual and thus cause instability in society. The third sort of emotion, love for sensual pleasures, if unchecked, could create both conflict and strife. In all these three cases, to follow one's desires and emotions (called qingxing \u60c5\u6027 by Xunzi) will not lead and conduce to larger social gain and welfare but instead will result in social disasters and possible political suppression. Hence to say that human nature is bad is equivalent to saying that it can bring bad results or consequences, and that that is undesirable from a political-social-moral point of view. In light of this fact, moral words like \"good\" and \"bad\" in their use have been intended to prescribe what to do and what not to do in order to avoid undesirable results and to achieve desirable ends.\n\nWhat is good is to be accepted and to be done, what is bad is not to be accepted and not to be done. From this point of view, it is possible to see that for Xunzi to say that human nature is bad is to say that certain desires need to be checked in order to avoid undesirable consequences. Or to put it in a different way, to say that a desire when unchecked or restrained is bad is to anticipate some consequences such as disorder and suppression, which are not acceptable and not to be done. Hence we can indeed speak of consequential sense of good and bad as indicated by Tony Cua in his paper on Xunzi's philosophy of human nature (see Cua 2005: 8\u20139). As these consequences have not yet happened in a given situation, we may speak even more precisely of the good and the bad in an anticipatory sense. It is not those feelings and desires that are intrinsically bad (in fact they can be instrumentally good for some purpose under certain conceivable social and economic conditions),12 it is the anticipated results of pursuing them that are considered bad. Hence they are to be regarded as bad as a matter of anticipation of their results. Once we see this anticipatory aspect of the use of the good and bad, we can also come to see another anticipatory aspect of the use of these two terms, namely to say that human nature is bad is to say that it needs to be improved, guided, and refined. If we focus on this latter sense of anticipation for the social-political-moral statement that human nature is bad, there is not much condemnation or pessimism as one may view them in a consequentialist light.\n\nGiven these basic analyses of the three terms \"ren \u4eba\/xing \u6027 \/e \u60e1,\" we can see Xunzi's statement or observation \"renxing e \u4eba\u6027\u60e1\" as a forewarning for potential harm for not developing one's nature and as a reminder of the necessity of development of human nature in light of consequential good and benefit. With this understanding, what would be wrong with Xunzi's statement or his observation? For those who wish to defend Mencius' view that human nature is good, must we say that Mencius is obligated to deny this statement and its practical implication? It is quite conceivable that Mencius would not deny that human nature could be developed and improved, even though he may regard human nature as originally good (good at origin) or intrinsically good. He may consent to Xunzi's statement as an observation and agree with Xunzi in the need for improvement of human nature in a broadened notion of human nature which includes desires as commonly seen.\n\nOne may see Xunzi's retort of Mencius' thesis that human nature is good as an ambiguous reading of the word \"xing \u6027.\" For Mencius human nature or xing is rooted in heaven and earth and will naturally present itself when there are no contravening factors such as desires for certain concrete things. It is true that people in general could desire profit and sensual pleasures and evince hatred and jealousy in concrete circumstances, but it is also true that people in general could desire love and praise for noble acts, spiritual peace and virtue and even show sympathetic benevolence and tolerance under other concrete circumstances. People could naturally hate acts of hatred and dislike jealous outbursts. The passionate-impulsive nature of the human person can be very complex and toward various objects they may react with various emotions and desires, some of which we may regard as anticipatorily bad, and some of which we may regard as anticipatorily good. Hence Mencius and Xunzi need not controvert each other on this matter of evincing of different desires and emotions regarding their passionate-impulsive natures of the human being. In terms of the dispute between Xunzi and Mencius, Mencius could accept what Xunzi says without giving up his observation and theoretical understanding that human nature is good at the origin of its existence. So our next question is whether Xunzi could accept the Mencian view if we may clarify Mencius' position in light of the distinction and relation between heaven and human in Xunzi.\n\nMy response is that we can indeed reformulate Mencius in a way that would suit Xunzi's understanding of human nature in an enlarged sense. What Mencius has argued is that given optimum circumstances all virtuous emotions could be identified in the four beginnings of the virtues (siduan \u56db\u7aef). Take the example of the feeling of sympathy for an innocent about to fall into the well. Do we experience an impulse to run to help? As an empirical statement, the saying that people generally experience such an impulse may carry no weight for proving the beginning of the virtue of benevolence, because the virtue may have to contain both the rational element of justification and the feeling element one experiences and not just the feeling element alone. But one may argue that the feeling element serves as an occasion for discovery of something deeper in human nature so that one may come to rationally adopt the feeling and urge for action as a moral rule and a moral command. With this one can see how Xunzi may regard feelings and desires which are directed to selfishness as also an occasion for rational reflection and thus as a basis for rational development of virtues such as li and yi. As a matter of fact, Xunzi has argued and brought to light the fact that the human mind has the capacity of knowing the way of heaven which is to see balance, harmony, restraint, and wholeness of relations as the normative basis for judgment of moral evaluation and appraisal and hence as the basis for actualizing or developing of a deeper level of human nature.\n\nIn this sense there is no reason why Xunzi may not come to see Mencius as providing a level of humanity which would naturally accommodate his theory of human knowledge of the dao as he indicated in the Jiebi \u89e3\u853d essay. There is no reason why his theory of selfish desires and emotions may not be reconciled with Mencius' theory of pure emotions and will which is also reflected and embodied in his theory of reflective reason and normative dao. Of course there is still a basic difference between the status of reason and dao in Xunzi and the status of emotion and will in Mencius. But this difference only points to the fact that each has come across an aspect of the human mind-heart, which consists in requiring conscious understanding as well as emotional response as factors of determinative power for action. The human mind-heart is an inseparable unit of reason\/emotion and will which enables the human person to know and to act on knowledge and to know via action. It is the way that human nature is structured and composed if we can speak of a reflective understanding of human nature as we wish not only to explain our actions by our desires and emotions and knowledge but we wish to also plan our life along this line of knowledge-emotion and action interaction in a process of defining and growing ourselves as human beings.\n\nWhat is significant in Xunzi is that he sees that human nature is a dynamic process which needs and requires development as it is seen in both historical and theoretical contexts. Humans' relation to nature and heaven is such that we need to move beyond our selfish desires and emotions so that we may transform ourselves into a higher and larger being by awakening our rationality and sensibility to the dao that is embodied in the regularities of heaven. Xunzi's essay on heaven has pinpointed this potential aspect of human nature and it is on this basis that the whole philosophy of social li and yi is to be developed. It is a realistic theory because it is based on observation of the reality of heaven and its way. In point of fact, as we see above in the quotations from Jiebi Pian and Tianlun Pian, Xunzi has presupposed or identified a level of human nature which contains potential good for human development. We may see this potential good as the capacity for checking selfish desires and as the capacity to form divisions of labor and to organize communities and groups for collective productivity and mutual enhancement. They are implicit in the human nature that Xunzi has generally described as yi \u7fa9 as he says that \"Human beings have vital force, life and perception and righteousness\" in the Wangzhi essay. In a sense he has recognized this implicit and deep level of human nature. But unlike Mencius, he may think that one can only get them by way of learning and exposure to historical lessons from the past and the teachings of sage kings. But that one can learn from these resources does not rule out that one can feel the relevance of those levels in one's direct encounter with life. They have to be realized in one's life and experienced in order to be the basis for one's action. As history and moral lessons can be effective, they have a basis in the human feelings that can be said to be a part of the enlarged human nature.\n\nWhat I have said above makes it clear that for Xunzi human nature is not bad in all possible senses. In his use of the bad, bad may come with the good. His idea that because of the lack of good one may desire bad is an instructive one. But the fact that one may aspire for the good on the basis of feeling bad could be said to prove that human nature is indeed good after all for in this good bad is a simply a sign of privation.\n\nWe must further observe that there is indeed a sense of bad which is morally bad not as an anticipatory consequence for the social community, namely the bad in the sense of consciously and intentionally seeking selfish ends at the expense of others with knowledge used for achieving this intention. Xunzi has touched on this sense of intentional badness in his historical examples but he has not discussed it in distinction from the non-intentional badness which is anticipatorily attributed to the natural desires and feelings of most people in their life courses.\n\nAs one final question concerning this clarified theory of human nature in Xunzi, we may ask whether ordinary people can become sages. The answer is that if a sage can become a sage, an ordinary person can also become a sage, for there is no ontological basic difference between a sage and an ordinary person in their basic and extended natures. Xunzi has developed his theory of the human mind that would allow sagely wisdom to develop so that one can speak of everyone knowing the dao. There is no reason why anyone may not learn the dao as an ultimate norm and dao as an ultimate end of life. Xunzi has also provided three major ways of knowing the dao as I have exposed in the above. Hence there is no reason that any person is not capable of becoming a sage. As both a social realist and a social idealist, Xunzi sees his philosophy of human nature as part of his theory of human development in his fundamental framework of the distinction and relation between man and heaven and his consequent views on the human faculty of using language and developing human minds. Hence in the last resort there is a convergence of Xunzi and Mencius in the comprehensive system of reflections of Confucius.\n\n## 7 Conclusion\n\nGiven the above new understanding of Xunzi, which combines conceptual analysis with a holistic systemic integration, one can have a full and balanced view of Xunzi both with regard to his theoretical content and with regard to his position in the classical Confucian philosophy. There are many unique features of Xunzi which reflect Xunzi's experience and reflection on the problem of human self and human person, human nature, human morality, human society, and government. One great contribution lies in his discursive analytic and systematic approach to various topics of humanity, which are essential for understanding individual, society, and government. He takes his observation of life and society seriously and sees history as providing examples and case studies in a theoretical framework. He has thus provided Confucianism with a new perspective which is required for integrating history, theory, and experience. He is also careful in working out a full philosophy of social motivation and political administration based on a moral reflection on the potential and purposefulness of humanity, which has been only programmatically discussed by Mencius and other philosophers. In this sense he has integrated both the tradition of Daxue and Zhongyong and founded his philosophy on both experience and reflection.\n\nApart from methodology and political philosophy, Xunzi has come to present an implicitly full theory of human nature based on experience and reflection and in reference to the relation and distinction between heaven and human. It is he who has critically examined the Zisi and Mencian theory of humanity and its role and disclosed a dimension of reality which needs to be dealt with by ethics and education. In this manner he has provided a justification of human history and culture as resources of morality that is required for the full development of humans, which in turn is essential for human survival and prosperity. In a sense he is able to pull all threads of thinking of Confucius together and re-establish the Confucian vision both as a social-political ideal and as an individually committed realizable project. In this sense he has comprehensively covered both the externalist and internalist issues in Confucianism and gives it a form of completion and organic interrelation. Although he was often understood as a mere naturalist philosopher, he is in fact not. His ideas of dao and heaven, and human mind knowing the dao, provide a basis for reconnecting human and heaven in a richer context than his Confucian predecessors and perhaps even the Daoists.\n\nAlthough Xunzi appears to advocate a philosophy of human nature which many people dislike, it is precisely by focusing on a realistic aspect of human existence that the concept of human nature becomes more dynamic, open and even creative . It is fair to conclude that given our holistic and systematic understanding of Xunzi, there cannot be a complete and integrated understanding of the classical Confucianism without this understanding of Xunzi.13\n\nReferences\n\nCheng, Chung-ying. 1969. Rectifying names (Cheng-Ming) in classical confucianism. In Proceedings of the XXV international congress on orientalists: Essays in Asian studies. ed. Harry Lambly. Honolulu: University of Hawaii Asian Studies Publications. (The first study of the zheng-ming theory in Confucius and Xunzi from logical and semantic perspectives).\n\nCheng, Chung-ying. 1996. On Chinese and Western spirits of philosophy \u8ad6\u4e2d\u897f\u54f2\u5b78\u7cbe\u795e, 3rd ed. Shanghai: Dongfang Chubanshe. (This book discusses aspects of logico-analytic, ontological and pragmatic thinking in contemporary Western philosophy in contrast with those of onto-cosmological, onto-hermeneutic and onto-ethical thinking in Chinese philosophical tradition.).\n\nCheng, Chung-ying. 2005. A confucian-Kantian reflection on mutuality and complementarity: Virtue and law. In Structuren der Macht \u2013 Studien zum politischen Denken Chinas, ed. Harald Holz and Konrad Wegmann, Vol. 13. Muenster: Lit Verlag Muenster. (In this essay the development of ideas of virtue and law in Kant and classical Confucianism shows how Kantian and Confucian philosophies can be said to be complementary in development of a moral and political community of men.).\n\nCheng, Chung-ying. 2006. The C theory: Chinese philosophy of management C \u7406\u8ad6:\u4e2d\u570b\u7ba1\u7406\u54f2\u5b78. Beijing: Renmin Daxue Chubanshe. (This is a philosophical study of administration and governance based on interpretation of five powers theory, to show how one could learn from nature by reflection.).\n\nCook, Scott. 1997. Xun zi on ritual and music. Monumenta Serica 45: 1\u201338. A useful discussion of Xunzi's theory of li \u793c and le \u4e50.\n\nCua, Antonio. 1977. The conceptual aspect of Hs\u00fcn Tzu's philosophy of human nature. Philosophy East and West 27(4): 373\u2013390 (A penetrating analysis of Xunzi's notion of xing \u6027 in regard to both its moral and non-moral implications).CrossRef\n\nCua, Antonio. 1985. Ethical argumentation: A study of Hs\u00fcn Tzu's moral epistemology. Honolulu: University of Hawaii Press. A conceptual and logical analysis and integration of the moral psychological ideas such as xin \u5fc3 and zhi \u77e5.\n\nCua, Antonio. 2005. Human nature, ritual and history. Washington, DC: The Catholic University of America Press. Again a collection of papers on Chinese views on xing \u6027, li \u793c and historical lessons.\n\nGoldin, Paul Rakita. 1999. Rituals of the way: The philosophy of Xunzi. LaSalle: Open Court. This work relates Xunzi's theory of li \u793c to fulfillment of the dao \u9053 or comprehensive order of humanity and society.).\n\nHutton, Eric. 2002. Moral reasoning in Aristotle and Xunzi. Journal of Chinese Philosophy 29(3): 355\u2013384. A good comparison on moral reasoning between Aristotle and Xuanzi in both similarity and difference.CrossRef\n\nIvanhoe, Philip J. 1991. A happy symmetry: Xunzi's ethical thought. Journal of the American Academy of Religion 59(2): 309\u2013322. A useful statement of Xunzi's ethics).CrossRef\n\nKline III, T.C., and Philip J. Ivanhoe (eds.). 2000. Virtue, nature, and moral agency in the Xunzi. Indianapolis: Hackett. A collection of papers on various topics to do with Xunzi.\n\nKnoblock, John. 1988\u20131994. Xunzi: A translation and study of the complete works, Vol. 3. Stanford: Stanford University Press. (A scholarly translation of Xunzi with detailed annotations).\n\nLee, Janghee. 2005. Xunzi and early Chinese naturalism. Albany: State University of New York Press. A treatise on how Xunzi is related to empirical observation of and reflection on nature in early Chinese texts.\n\nMachle, Edward J. 1993. Nature and heaven in the Xunzi. New York: State University of New York. Again a naturalistic account of Xunzi's philosophy of cosmic reality.\n\nQi, Sihe \u9f4a\u601d\u548c. 1986. A concordance of Xunzi \u8340\u5b50\u5f15\u5f97. Shanghai: Guji Chubanshe. (A useful locator of text items in Xunzi).\n\nRobins, Dan. 2001\u20132002. The development of Xunzi's theory of Xing. Early China 26\u201327: 99\u2013158. (Another account of how Xunzi comes to his theory of xing \u6027).\n\nSato, Masayuki. 2003. The Confucian quest for order: The origin and formation of the political thought of Xun Zi. Leiden: Brill. A fairly thorough discussion of Xunzi's philosophy of government by li \u793c and lifa \u793c\u6cd5.\n\nWang, Zhong \u6c6a\u4e2d. 1977. A general introduction to Xunzi \u8340\u537f\u5b50\u901a\u8ad6. Teipei: Chengwen Chubanshe. (Again another study of Xunzi by a Qing poet-scholar).\n\nWang, Xianqian \u738b\u5148\u8b19. 2010. Collected interpretations of Xunzi \u8340\u5b50\u96c6\u89e3. Beijing: Zhonghua Shuju. (A useful traditional commentary on Xunzi by one learned and famous historian-textual scholar in late Qing \u6e05 Dynasty).\n\nWatson, Burton. 1963. Hs\u00fcn Tzu: Basic writings. New York: Columbia University. A useful basic reader for Xunzi.\n\nYearley, Lee. 1980. Hsun Tzu on the mind: His attempted synthesis of Confucianism and Taoism. Journal of Asian Studies 39(3): 465\u2013480. A relative early study of Xunzi's idea of mind in English language.\n\nFootnotes\n\n1\n\nIt is regrettable that Cua was not given time to do this. On the other hand, one can appreciate how Cua was influenced by his study of Xunzi or by Xunzi in his formulation of his own ethical philosophy. His ideas of reasonable action and paradigmatic individuals are notable examples as indicated in his writings.\n\n2\n\nIn my onto-hermeneutics as a methodology I distinguish between reading and interpretation with pre-understanding which forms the \"from-interpretation\" and reading and interpretation based on objective and rational and conceptual analysis and synthesis of the given texts which forms the \"to-interpretation\" (see Cheng 1996: 55ff).\n\n3\n\nThere are many versions of texts of Xunzi. In this article I used the traditional well-known Chinese texts as annotated by Qing scholar Wang Xianqian \u738b\u5148\u8b19, titled Xunzi Jijie \u8340\u5b50\u96c6\u89e3. I also consulted Qing scholar Wang Zhong \u6c6a\u4e2d's well-known introduction to Xunzi titled Xunqingzi Tong Lun \u8340\u537f\u5b50\u901a\u8ad6. For identification of passages in Xunzi, I used Xunzi Yinde \u8340\u5b50\u5f15\u5f97 as compiled by Qi Sihe \u9f4a\u601d\u548c,Shanghai: Guji Publishing 1986.\n\n4\n\nI have devoted a long paper in integrating law and virtue in light of Xunzi's moral and political philosophy in order to show how yili and lifa could be unified as a system of Confucian political governance. See Cheng 2005: 291\u2013333.\n\n5\n\nThis term has been also understood as \"separation of heaven and human,\" which is, however, mistaken, for it is precisely in the link between heaven and human that human is able to develop itself. But this link lies in the observation that heaven is independent of human will and has its own regularities of movement and change. It is up to the individual person to make adjustment to changes in nature and of nature, whereas nature will release its potential power in ways beneficial to genuine, well \u2013 cultivated individuals.\n\n6\n\nThere is currently some phobia against essentialism in both Western Philosophy and Chinese philosophy, which can be well-understood as a result of doing comparison of Chinese philosophy with Western or Greek philosophy. Whereas Aristotle wishes to make a definition of things in essences to be conceptualized in his ultimate system of metaphysics, Chinese philosophers always appeal to observation and experiences of things as ultimate ground of understanding of reality. Hence there is no Greek metaphysical ascription of essences in a close system of thinking in Chinese philosophy. On the other hand, due to the observational approach of the Yijing, nothing in the cosmos remains unchanged or unchangeable, but their natural qualities as experienced and observed by humans could be understood in relation to humans and in relations among themselves. But this is not to say that these qualities are constructed by humans nor that they are artificial or simply conventional as products of human caprice. On the contrary, qualities of things are real qualities of real things as reality is an experienced fact, and their names are conventional in the sense that they reflect common understanding among humans who adopt common names for these things and their qualities. In this sense names of things represent both human experiences of things and social conventions for naming those experiences of things. For this read Xunzi's essay on Zhengming (Essay 22, \"Rectifying Names\"). Hence one should make a distinction between metaphysical, essentialistic, and Aristotelian realism versus empirical, naturalistic, non-Aristotelian realism.\n\n7\n\nIt is to be pointed out that neither Xunzi's achievemental view nor Mengzi's enlightenmental view constitutes a violation of nature in the modern sense of industrial overdevelopment, which creates pollution and imbalance in nature and endangers the survival of human species and other living beings.\n\n8\n\nXunzi uses the term \"ming \u660e\" (illumination) to describe the state of mind in freedom from bi (obscuration). It is a state of mind that suggests both being illuminated and illuminating. That mind illuminates implies that mind has the light of reason which could shine light rays on things and thus opens itself to clear understanding of experience and objects. It is not quite clear that the state of xuyierjing \u865b\u4e00\u800c\u975c must be a state of illumination. But one may liken it to light in space which may not been detected but which when shining on an object will make the object known.\n\n9\n\nThis state of understanding conforms to what I have described as \"chaorong \u8d85\u878d\" (transcendental integration). But Xnnzi seems also to require that one sees a norm for judging proper places of different things and for guiding or prescribing proper development of things. Perhaps I could describe such a state as \"chaorong er zhuzai \u8d85\u878d\u800c\u4e3b\u5bb0\" ( transcendental integration with normative control).\n\n10\n\nSee how language develops as a help or as a block? See how language develops to an extent that we come to have common framework of reference and meaning and yet there is the possibility of confusion and confounding (luan). This is because there is no way to prevent people from seeing the reference of language as having its own validity \u2013 the issue of reification. This ends up in the problem of yi ming luan sh i\u4ee5\u540d\u4e82\u5be6. There is also the issue of lack of abstraction as in the case of yi shi luan ming \u4ee5\u5be6\u4e82\u540d. There is the problem of yi ming luan ming \u4ee5\u540d\u4e82\u540d: forgetting that each name has its own use context and purpose to serve, and one cannot mix them together and draw conclusions. If killing a robber is not killing a human, it is because killing a robber is to kill a human for his or her crime of robbery where to kill a human is to kill a human for no crime of his or her own but for some external reason of someone else and hence possibly a crime. Our language serves the function of identifying the purpose of using the language: to kill a human is to identify the killing as simply killing without justification, whereas to kill a robber is to kill a person for his robbery. Hence the two can be related as having the same reference: a robber is a human, so to kill a robber is to kill a human but it is to kill the human for his robbery and there is no need to worry about their separate purposes and identities.\n\n11\n\nThe term \"xiaoren\" need not be taken as a morally condemning term. It is originally used to refer to common people who are subjects to be ruled by the junzi, the rulers.\n\n12\n\nSuch as competition in an economic market. As Adam Smith sees it, it is the private interests and selfish desires which motivate competition and innovation in an open market which, when combined with some minimum regulating government, could generate profits for the public through an \"invisible hand,\" which represents a rational institutionalization of the economy.\n\n13\n\nXunzi's notion of human nature being bad becomes a source of the notion of \"qizhizhixing \u6c23\u8cea\u4e4b\u6027\" (nature of temperament) in the Song-Ming Neo-Confucianism. It is largely conceived by Zhang Zai, the Cheng Brothers and Zhu Xi that human nature has both the nature of temperament and the nature of righteousness and reason (yilizhixing \u7fa9\u7406\u4e4b\u6027), which of course requires adequate integration for both understanding the whole person and the self-cultivation project of a Confucian junzi.\n\n# Part 2 \nPhilosophical Issues\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_9\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 9. Early Confucian Perspectives on Emotions\n\nCurie Vir\u00e1g1\n\n(1)\n\nDepartment of East Asian Studies, University of Toronto, Toronto, Canada\n\nCurie Vir\u00e1g\n\nEmail: curie.virag@utoronto.ca\n\nAbstract\n\nThe emotions were a central and constant feature of early ethical debates from antiquity onwards. Early Chinese thinkers diverged greatly in their attitudes toward the emotions, and in how they imagined their place in moral life. While for Confucius (Kongzi \u5b54\u5b50, 551\u2013479 BCE) the morally cultivated person was one whose virtue was completed by joy and pleasure, likes and dislikes, and the fulfillment of his own desires, the Daodejing \u9053\u5fb7\u7d93 called for the eradication of these very emotions and desires as a prerequisite to the achievement of oneness with the Way. While Mencius (Mengzi \u5b5f\u5b50, 372\u2013289 BCE) reasoned that certain innate feelings constituted the natural beginnings, or \"sprouts\" (duan \u7aef) of virtue and moral action, Mozi \u58a8\u5b50(c. 480\u2013390 BCE) regarded spontaneous feelings as inherently partial and thus the cause of injustice, corruption and extravagance on the part of rulers. Underlying such radically diverging perspectives on the role of emotions in moral and political were, more fundamentally, competing visions of what it meant to be human and how to fully realize our moral potential: do we achieve our proper human state through stillness, oneness, and solitude, or through movement, change, and engagement in the world of people and things? Can we rely on our \"natural\" and spontaneous feelings to lead us to right action or must we constrain and order these feelings through our intelligence and the use of institutions and cultural forms?\n\n## 1 Introduction\n\nThe emotions were a central and constant feature of early ethical debates from antiquity onwards. Early Chinese thinkers diverged greatly in their attitudes toward the emotions, and in how they imagined their place in moral life. While for Confucius (Kongzi \u5b54\u5b50, 551\u2013479 BCE) the morally cultivated person was one whose virtue was completed by joy and pleasure, likes and dislikes, and the fulfillment of his own desires, the Daodejing \u9053\u5fb7\u7d93 called for the eradication of these very emotions and desires as a prerequisite to the achievement of oneness with the Way. While Mencius (Mengzi \u5b5f\u5b50, 372\u2013289 BCE) reasoned that certain innate feelings constituted the natural beginnings, or \"sprouts\" (duan \u7aef) of virtue and moral action, Mozi \u58a8\u5b50(c. 480\u2013390 BCE) regarded spontaneous feelings as inherently partial and thus the cause of injustice, corruption and extravagance on the part of rulers. Underlying such radically diverging perspectives on the role of emotions in moral and political were, more fundamentally, competing visions of what it meant to be human and how to fully realize our moral potential: do we achieve our proper human state through stillness, oneness, and solitude, or through movement, change, and engagement in the world of people and things? Can we rely on our \"natural\" and spontaneous feelings to lead us to right action or must we constrain and order these feelings through our intelligence and the use of institutions and cultural forms?\n\nIn recent years, scholars of early China have paid increasing attention to the early discourse of emotions, recognizing the need to take this discourse into account if we are to have a fuller picture not only of the thought and moral outlook of the period, but also of the forces that drove political, social, and cultural change. This trend reflects a seismic shift affecting all academic disciplines, from the humanities to the social sciences to the neurosciences, in which emotions \u2013 and thinking about emotions \u2013 have become central topics of investigation in their own right. This development goes hand in hand with a growing awareness that emotions cannot be fully excised from those \"rational\" and intelligent human processes that were one assumed to be distinct from them (see esp. Solomon 2004; de Sousa 1987; Nussbaum 2001). Such hospitable circumstances for the investigation of emotions have reinvigorated the study of early thought in China. As a number of scholars have pointed out, emotions were central in the ethical and political discourse of pre- and early imperial China, reflecting the fact that \"emotion, intuition, and moral judgment were thought to work in tandem, rather than in opposition to one another\" (Nylan 2001a: 99).1\n\nStudies of emotions in much of the existing scholarly literature have tended to focus on qing \u60c5 \u2013 the Chinese term most commonly associated with the western concept of \"emotions.\" In their discussions of this concept, commentators have invariably made note of its underlying duality of meaning: (1) \"situation,\" \"circumstance,\" or \"essential reality,\" on the one hand and (2) \"passion,\" \"emotion,\" or \"feeling\" on the other. While scholars of early Chinese thought have approached this duality historically and have been concerned with identifying the temporal moment in which the second sense of qing as passion or emotion might have first come into being, studies of the post-Han period have tended to focus on the simultaneity and correspondence of these two basic meanings of qing, and thus on the implied connection between inner and outer realities.2 This connection might emphasize how the external world is mirrored in the inner realm as feelings, or how the inner world is fully revealed in the outer through expression \u2013 primarily in the form of poetry and music.3\n\nIn this chapter, I will go beyond qing to consider a broader range of ideas and concepts that are at least as important for understanding how early thinkers thought about emotions. These include accounts of the fully realized individual, such as the junzi \u541b\u5b50 (the worthy), the sage, or the person of ren \u4ec1 (benevolence); concepts referring to the constituent parts of the human person, such as xing \u6027 (inborn nature) and xin \u5fc3 (heart-mind); terms referring to particular feelings such as xi \u559c (joy), nu \u6012 (anger), ai \u54c0 (sorrow), and le \u6a02 (delight\/pleasure); and a myriad other emotive terms such as yu \u6b32 (desire) and zhi \u5fd7 (direction, intention, will, etc). By considering the history of thinking about emotions more holistically, this study seeks to understand the diverse ways in which the self, in this critical historical juncture, was configured ethically and ontologically.\n\nI will focus here on key texts of the early Confucian tradition, namely, the Analects of Confucius, the Mencius, the Xunzi \u8340\u5b50, and the recently discovered Guodian text, the Xing Zi Ming Chu \u6027\u81ea\u547d\u51fa. My goal is not only to show what these early texts might represent within the larger evolution of thinking about emotions, but also to reveal how their various approaches to the emotions point to the special problems and priorities driving the development of moral thought in this period. Historicizing the history of thinking about the emotions in this way shows us that what was at stake in the debates over the nature and moral status of the emotions was not simply moral theory pertaining to the life of the individual. Accounts of emotions had implications for thinking about community and state, culture and power. It is no wonder, then, that early Chinese thinkers, whose ideas were by and large put forth to gain the ear of rulers and offer a blueprint for political reform (Lloyd 1996: 20\u201346), rarely failed to discourse on the emotions. Or that by the end of the Warring States period, when the rising imperial powers began to create forms of knowledge integrating theories of the self with theories of the body politic and of the cosmos, the emotions \u2013 far from being suppressed or defined out of the picture \u2013 would play a pivotal role in uniting these previously disparate realms. Theories of the human self were the battleground upon which values and ideas about culture and statecraft were waged, and competing visions of the emotions offered different interpretations of how our goals as a society, both individually and collectively, should be realized.\n\n## 2 The Pleasure of Learning and the Joy of Self-Realization in the Analects of Confucius\n\nThe Analects of Confucius (Lunyu \u8ad6\u8a9e) reveals what, from a modern perspective, might appear as a striking mingling of affective and moral discourses.4 In its opening passage it relates the joys and pleasures arising from learning and friendship:\n\n> The Master said, \"Is it not a pleasure (yue \u8aaa), having learned something, to try it out at due intervals? Is it not a delight (le \u6a02) to have friends come from afar? Is it not worthy (jun \u541b\u5b50) not to take offence when others fail to appreciate your abilities?\" (Analects 1.1; ICS Lunyu1.1\/1\/3\u20134.)5\n\nHere, Confucius juxtaposes pleasure (yue \u8aaa, \u6085), delight (le \u6a02), and being a noble person (junzi \u541b\u5b50), as though they were parallel virtues, suggesting that finding pleasure and joy in the important things of life are moral ends at the level of being a worthy person. Other passages in the text go further than this to assert joy and pleasure as signs of moral attainment. In the case of learning, Confucius notes that the ultimate level of achievement is one in which a person has found delight (le \u6a02) in what one has learned: \"The Master said, 'To be fond of something is better than merely to know it, and to delight in it is better than merely to be fond of it'\" (Analects 6.20). And in his reflections on his own life trajectory, Confucius signposts the various stages of achievement as they lead from his youthful embarkation upon a life of learning to his realization of its ultimate end:\n\n> The Master said, \"At fifteen I set my heart on learning; at thirty I took my stand; at forty I came to be free from doubts; at fifty I understood the Decree of Heaven; at sixty my ear was attuned; at seventy I followed my heart's desires (cong xin suo yu \u5f9e\u5fc3\u6240\u6b32) without overstepping the line.\" (Analects 2.4; ICS Lunyu 2.4\/3\/1\u20132.)\n\nFor one who aspires to realize himself, the moment of self-fulfillment comes when what one spontaneously desires to do fully coincides with what one ought to do.\n\nIn addition to emphasizing the feelings of joy and pleasure, and the fulfillment of one's desires in learning and self-cultivation, the Analects also stresses emotional engagement. The moral ideal is not one of detachment and impartiality, as Mozi would advocate (see below), but the very capacity to have preferences grounded in one's genuine convictions. A morally cultivated person \u2013 one who fully embodies the virtue of ren \u4ec1 (humaneness or benevolence) \u2013 is someone who possesses clear likes (hao \u597d) and dislikes (e \u60e1):\n\n> The Master said, \"It is only the benevolent person who is capable of liking and disliking others.\" (Analects 4.3; ICS Lunyu 4.3\/7\/9.)\n\nZigong said, \"Does even the gentleman (junzi) have dislikes?\"\n\n> The Master said, \"Yes. The gentleman has his dislikes. He dislikes those who proclaim the evil in others. He dislikes those who, being in inferior positions, slander their superiors. He dislikes those who, while possessing courage, lack the spirit of the rites. He dislikes those whose resoluteness is not tempered by understanding (Analects 17.24; ICS Lunyu 17.24\/50\/19\u201324.)\n\nFor a worthy, there is no contradiction between the spontaneous, emotional responses of liking and disliking, on the one hand, and making proper moral judgments, on the other. Indeed, having strong feelings and preferences about something is to fully realize one's relationship with it.6 Confucius thus compares the lover of benevolence with the lover of beautiful women: \"The Master said, 'I have yet to meet the man who is as fond of virtue as he is of beauty in women.'\" (Analects 9.18; ICS Lunyu 9.18\/21\/20. Cf. Analects 15.13). In other passages, Confucius notes that one's actions must be accompanied by emotional involvement if they are to be meaningful. Thus, for example, just as the feelings of pleasure and joy must accompany true learning and understanding, proper feeling must also be present in one's moral conduct for it to be genuine. In the case of filial piety (xiao \u5b5d):\n\n> The Master said, \"What is difficult to manage is the expression on one's face. As for the young taking on the burden when there is work to be done or letting the old enjoy the wine and the food when these are available, that hardly deserves to be called filial.\" (Analects 2.8; ICS Lunyu 2.8\/3\/14\u201315. see also Analects 2.7 and 8.2)\n\nThis passage notes how, although we may be able to perform filial actions, we might not be able to achieve the more difficult task of genuinely feeling the devotion and respect owed to one's parents. It is easy to go through the motions of being filial to one's parents. Far more difficult is to perform these acts sincerely \u2013 with authentic feeling. Unaccompanied by such feeling, our actions \u2013 however well-intentioned \u2013 become merely external performance, devoid of moral significance (Cf. Analects 3.12).\n\nFor Confucius, then, to be truly benevolent means not only doing what is right and appropriate in any given situation, but also being fully engaged emotionally. Thus, in a fully realized individual, inner and outer are part of a unified whole. This has tremendous implications for Confucius' understanding of ritual (li \u79ae), which he regarded as the beginning and end of moral self-cultivation. If Confucius stressed the need to constantly abide by ritual, exhorting others not to \"look,\" \"speak,\" or \"move\" without doing so in accordance with ritual propriety (Analects 12.1), this need for constant vigilance was as much about awareness of one's emotional commitment as it was about outer performance.7 Right emotions, then, were essential to the Confucian conception of virtue, which was none other than the art of living properly and well.\n\nWhat are the ethical and historical implications of Confucius' stress on emotional presence as a necessary feature of the perfected individual? Historically, the Confucian discourse of emotions emerged as part of the search for a new and universal basis of values in a time of moral flux. It signifies a broader ethical shift, embraced by certain members of the newly emergent scholar-literati class, that the true locus of authority was moral, and that this site of moral authority lay within the individual.8 Confucius proposed that neither secular authority, nor established social norms, nor even the ritual practices of the Zhou state as codified in the transmitted texts and passed down through convention, could provide reliable models by which we should order our lives individually and collectively. The true guides to living lay within the self. Being present in the very structure of our feeling and desiring, they were not simply transferred from the outside. To the extent that they could be subjectively experienced by all individuals, they could be said to be universal.9 This general theme of the self-reliance and autonomy of the cultivated individual can be seen in a number of the Master's pronouncements about ren:\n\n> The Master said, \"Is ren really so far away? No sooner do I desire it than it is here.\" (Analects 7.30; ICS Lunyu 7.30\/17\/12.)\n> \n> The Master said, \"What the gentleman seeks, he seeks within himself; what the petty person seeks, he seeks in others.\" (Analects 15.21; ICS Lunyu 15.21\/43\/17.)\n> \n> \"When it comes to being ren defer to no one, not even your teacher.\" (Analects 15.36; ICS Lunyu 15.36\/44\/20.)\n\nThe importance of emotions in Confucius' account of the perfected individual is a symptom of his attempt to shift the locus of morality authority inwards.10 The ultimate ethical attainment depended upon our individual capacities, which meant that what we needed for living life well and meaningfully was inside us, not \"out there\" somewhere. It was we who broadened the Way, and not the other way around (Analects 15.29; cf. 7.10, 7.30, 15.21).\n\nConfucius' claim that right action had to be accompanied by spontaneous emotions points to an inner basis of moral authority, suggesting that living properly in the world is as much a personal attitude and dispositional state as much as it is about following accepted norms. But on the theoretical questions of what it was that made human emotional responses normative, and how generally the human moral character was to be understood and refined through cultivation, Confucius offered no explanation. Indeed, he was famously reticent about the subject of human nature and the \"Way of Heaven\" (Analects 5:13). His humanistic and this-worldly orientation, with its emphasis on the total engagement of the person and on the very transparency of the self, stressed the way in which individuals actualized their moral potential in relation to other people and things, and in specific contexts. The self was thus a practical entity, coming into perspective as individuals made themselves visible through their conduct \u2013 above all, through engaging in proper ritual, which ideally emerged out of emotions that were aligned with one's virtues.11\n\n## 3 Mencius and the Emotive Grounds of Morality\n\nSome of Confucius' most prominent followers in the fourth and third centuries BCE grappled with the issue of how the emotional disposition of human beings, as contained within the \"inborn nature\" (xing \u6027), was related to virtue and moral action. They took as their point of departure the basic human virtues as elaborated by Confucius, as well as his assumptions about bodily integrity, self-cultivation, and sagehood. But in an age of intellectual ferment and broadened horizons in philosophical investigations, moral inquiry called for greater awareness of the workings of the human mind and body, as well as of the larger forces and patterns that governed the world (Harper 1999: 813\u2013852). These explorations of the outer world shaped, in turn, knowledge of the human self, helping to give rise to what Erica Brindley has characterized as \"a new intellectual preoccupation with the body and psyche\" (Brindley 2006b: 3. See also Sivin 1995 and Lewis 2006). It was thus during the fourth century that the concept of xin \u5fc3 \u2013 the heart-mind \u2013 emerged as a major subject of philosophical discussion.\n\nDuring this time, xin was broadly conceived in the context of a more or less unified cosmological vision \u2013 one based on the processes and movements of qi \u6c23, or \"configurative energy\" (Porkert 1974: 167).12 Conceived as the site not only of thought (si \u601d, l\u00fc \u616e) and will (zhi \u5fd7), but also of feelings and desires, the recurring usage of the term xin belies a more general concern with the emotional and affective dimensions of life (Brindley 2006a: 247). Within this context, the emotions became a central concern among later followers of Confucius. Among the most prominent of these was Mencius, who emphasized the inherent, natural origins of morality in human beings.13 This was in stark contrast to Xunzi (further discussed below), who held that human nature possessed no innate moral direction, and therefore required the guidance of extrinsic and artificial devices (wei \u507d) in order to be made good. Thus, while Mencius identified in human emotions the \"sprouts\" (duan \u7aef) of virtue, Xunzi saw them as generally steering people towards immoral conduct and therefore needing to be channeled and controlled through ritual, music, and other institutions arising from a well-ordered state. For both thinkers, however, morality depended on understanding the universal emotional tendencies of human beings, and knowing how to channel them properly.\n\nLike Confucius, Mencius conceived of the perfected individual as one for whom inner and outer were integrated. He went beyond Confucius, however, in his insistence that, through people's eyes and words, it was possible to know their inner character.14 Moreover, he took further the idea of \"knowing\" the self: subjecting the inner realm to deeper scrutiny, he traced the origins of virtue to certain basic emotional inclinations. The central moral claim for which Mencius is known \u2013 that human nature (xing \u6027) is originally good (shan \u5584) \u2013 assumes that all human beings share the same emotional constitution, which furnishes the \"sprouts\" of virtue within ourselves. The famous example of the child about to fall into the well in Mencius 2A6 exemplifies the workings of one of four emotional dispositions that represent the origin of moral awareness \u2013 the feeling of compassion (ce yin zhi xin \u60fb\u96b1\u4e4b\u5fc3). \"No one,\" Mencius claims, \"is devoid of a heart sensitive to the sufferings of others,\" and his proof of this is that every single human being would feel a twinge of compassion when faced with the scenario of a child about to fall into a well. Not everyone will necessarily act upon this feeling, but everyone would feel it, and this fact is sufficient, according to Mencius, to make his case. This feeling of compassion is accompanied by three other innate human feelings \u2013 shame (xiu wu zhi xin \u7f9e\u60e1\u4e4b\u5fc3), respect (gong jing zhi xin \u606d\u656c\u4e4b\u5fc3), and approval and disapproval (shi fei zhi xin \u662f\u975e\u4e4b\u5fc3) 15 \u2013 all of which represent the \"sprouts\" of moral action:\n\n> The feeling of compassion is the sprout of humaneness; the feeling of shame, of rightness; the feeling of respect, of ritual propriety; the feeling of approval and disapproval, of wisdom. Man has these four sprouts just as he has four limbs. For a man possessing these four sprouts to deny his own potentialities is for him to cripple himself. (Mencius 2A6; ICS Mengzi 3.6\/18\/8\u201310)\n\nOur moral sentiments, as signified by the proper functioning of our emotional disposition, were as much a part of our humanness as our sense faculties \u2013 our ears, eyes, mouths and noses \u2013 and our four limbs. As such, to deny their existence was tantamount to \"crippling\" ourselves.\n\nFor Mencius, then, the potentiality for moral consciousness and action was as characteristic to the essential and underlying disposition of human beings (qing \u60c5) as our sense faculties were intrinsic to our underlying physical constitution (Mencius 6A6).16 The affective, moral and physical realms, however, were not simply parallel, analogous aspects of the human experience; they were in fact inseparable and fully integrated with one another. Conceived in this way, morality was none other than nurturing our underlying tendencies, both physical and mental: for just as our emotions were the starting point for our moral awareness, so was the functioning of our bodies part involved in our embodiment of the moral order:\n\n> Mencius said, \"The way the mouth is disposed towards tastes, the eye towards colours, the ear towards sounds, the nose towards smells, and the four limbs towards ease is human nature, yet therein also lies the Decree (ming \u547d). That is why the gentleman does not describe it as nature.\" For a defense of the idea that Mencius is offering a biological argument for morality, see Bloom (1997). (Mencius 7B24; ICS Mengzi 14.24\/75\/22\u201324.)\n\nFor Mencius, the workings of our sense faculties were inseparable from the norms that should govern our lives. That is, morality is not about a higher set of guidelines that should be imposed over and above our senses and feelings but was integrated with them. The two realms were thus part of a unified whole pervaded by the shared substance of qi \u2013 that \"vital force\" or \"configurative energy\" that explained the workings of the physical body, as well as the inner life of the self. As Alan K. Chan has pointed out, Mencius was but one of many thinkers of his time who understood the human person as \"constituted by qi\" and who conceived the process of moral self-cultivation as \"a process of taming, forcing, or channeling the powerful energy that informs the heart\" (Chan 2002: 52).\n\nThe fact that there existed some inner force that could tame and channel the qi suggests that human beings possessed a capacity within themselves that was not determined by extrinsic physical circumstances. This capacity lay within the heart, and Mencius was careful to point out a crucial difference in the cognitive functioning of the heart and the sense faculties:\n\n> The organs of hearing and sight are unable to think (si \u601d) and can be misled by external things (wu \u7269). When one thing acts on another, all it does is to attract it (yin zhi er yi \u5f15\u4e4b\u800c\u5df2). The organ of the heart can think. But it will find the answer only if it does think; otherwise, it will not find the answer. This is what Heaven has given me. (Mencius 6A15; ICS Mengzi 11.15\/60\/27\u201311.15\/61\/1.)\n\nThus, while the senses were vulnerable to the push and pull of external things (wu \u7269), the heart possessed the capacity to think or reflect (si \u601d), which allowed it to resist the onslaught of things and pursue something other than what one might be immediately attracted to at a given moment. This seems to suggest that si \u2013 the process of thinking or reflecting that the xin is uniquely capable of \u2013 is fundamentally distinct from feeling, which is physically responsive to one's circumstances. Does that imply, then, that Mencius recognizes a distinction between feeling and thinking? Most scholars who have addressed this issue directly have argued against such a reading, either by insisting that Mencius regarded feelings as legitimate and proper sources of motivation for moral action (Van Norden, Behuniak) or that what Mencius imputes to feelings in fact involve significant levels of cognition and reasoned judgment (Wong 2000; Nivison 1980).\n\nIn 6A6, Mencius seems to reiterate his argument in 2A6 about the emotive basis for humaneness, rightness, ritual propriety and wisdom, but instead of referring to the various feelings of compassion, shame, and so on, as the \"sprouts\" of these virtues, he simply equates them:\n\n> The feeling of compassion is benevolence. The feeling of shame is rightness. The feeling of respect is propriety. The feeling of approval and disapproval is wisdom. Benevolence, rightness, propriety, and wisdom are not welded onto us from the outside. We inherently have them. It is simply that we do not reflect upon them. (ICS Mengzi 11.6\/58\/22\u201324.)\n\nThe four basic virtues, then, are not \"welded\" onto us from without, but are inherent to our constitution. The reason they are not always actualized is because people fail to si them \u2013 to direct, concentrate and focus them.17 Recognizing the way in which si integrates the realms of feeling, judgment and cognition, 6A15 does not seem necessarily to warrant a thought\/feeling dichotomy. That is, morality for Mencius does not depend on a categorical distinction between our biologically rooted desires and emotional inclinations, on the one hand, and our capacity for reasoned thought and behavior, on the other \u2013 with the latter guiding the heart to the proper objects of its interest: normative principle\/pattern (li \u7406) and propriety (yi \u7fa9). Instead, our heart seek out, and experience satisfaction in, the pursuit and realization of virtue, just as our sense faculties desire and experience satisfaction in things they crave, such as delicious food and beautiful objects (Mencius 6A7). What is necessary for the nurturing of our hearts is therefore not the eradication of desire but the cultivation of desire for the right things.18 The heart and the senses thus remain in a state of dynamic tension with one another, with the possibility of mutual influence. In the case of a junzi, who had fully mastered both realms, the operations of his \"floodlike qi\" (hao ran zhi qi \u6d69\u7136\u4e4b\u6c23) lead him spontaneously to do the right thing, and to be entirely one with his actions. Mencius' moral vision, premised on the ideal of a unity between feelings and right judgment, points to the claim that human beings ultimately contain their own moral compass, and therefore do not need to have virtue instilled from them from without. The true directives for how to live in this life reside within the self:\n\n> Mencius said, \"A junzi steeps himself in the Way because he wishes to find it in himself. When he finds it in himself, he will be at ease in it; when he is at ease in it, he can draw deeply upon it; when he can draw deeply upon it, he finds its source wherever he turns. This is why a junzi wishes to find the Way in himself.\" (Mencius 4B14)\n\nIn emphasizing the inner grounds of morality, Mencius openly disputed thinkers like Mozi \u58a8\u5b50(473 BCE \u2013 ca. 391 BCE) and his own contemporary Gaozi \u544a\u5b50 (ca. 420\u2013350 BCE), who were not so confident in the innate human disposition to find the proper course.19 Mozi and his followers had regarded the feelings as the source of social injustice and wastefulness. Recognizing a deep contradiction between our natural inclinations and desires, which led to material self-indulgence and partiality in our relationships with others, Mozi advocated that we strive for impartial concern (jian ai \u517c\u611b) for the wellbeing of all people so as to enable our sense of propriety or correctness to hold sway (Mozi (2003) Ch. 16). Gaozi, for his part, argued that moral propriety was simply about external directives that were internalized within the self (Mencius 6A1-4). In the midst of these debates about the true sources of morality, Mencius supported his assertions by claiming that all human beings possessed in common emotional sensibilities that \u2013 if properly nurtured \u2013 would lead us to virtue. Morality, in short, was the proper actualization of feelings that we all possessed by virtue of being human.\n\n## 4 Emotions and the Beginning of Culture in the Xing Zi Ming Chu\n\nEmotions figure prominently in the Xing Zi Ming Chu (\u6027\u81ea\u547d\u51fa), a text that forms part of the now well-known cache of philosophical writings discovered in the Guodian tombs. Some of these writings are believed to date as far back as the fourth century BCE.20 Containing lengthy discussions on such topics as human nature (xing \u6027), the heart-mind21 (xin \u5fc3) and feelings (qing \u60c5), the Xing Zi Ming Chu offers a particular ethical theory of the self and then sets about to explain how this self \u2013 given its attributes \u2013 is to achieve proper realization in the world of things. The text has received particular scrutiny among scholars working in the field of Warring States thought \u2013 particularly those exploring the early history of qing. 22 It is clear, however, that while it shares the Mencian premise that feelings and desires are defining elements of being human, and are therefore of vital relevance to thinking about moral and political order, it arrives at vastly different conclusions about what our emotions entail for the proper shaping of human life.\n\nThe Xing Zi Ming Chu opens with a pronouncement about the nature of human beings, which is the starting point for the ethical theory that follows:\n\n> Generally speaking, although human beings possess an inborn nature (xing \u6027), their heart-minds (xin \u5fc3) lack a fixed orientation (dian zhi \u5960\u5fd7). It depends on things (wu \u7269) and only then does it act; it depends on pleasure and only then does it move; it depends on practice and only then does it become fixed. (Guodian chumu zhujian 179)23\n\nThere is a twofold claim being made here about human nature and the heart-mind, which potentially creates a tension within the individual. On the one hand, all human beings are said to possess a common nature (xing) that \"arises from the Decree (ming \u547d)\" sent down by Heaven itself. On the other hand, they also possess a heart-mind (xin) that has no fixed orientation and thus assumes shape and direction according to \"things\" (wu), our emotional responses to them, and the habits we form from our circumstances. In contrast to the Mencius, the text asserts that our heart-minds lack an inherent direction and are therefore vulnerable to external conditions, and to the unstable responses of our emotions.\n\nAfter establishing the heart-mind's dependence upon \"things\" to achieve a sense of direction, the text directly proceeds to the various emotions \u2013 joy and anger, sorrow and sadness \u2013 that arise within the nature:\n\n> The qi of joy and anger, sorrow and sadness (xi nu ai bei zhi qi \u559c\u6012\u54c0\u60b2\u4e4b\u6c23) are the realm of the inborn nature. As for their becoming manifest outside, it is due to things grabbing hold of them (wu qu zhi ye \u7269\u53d6\u4e4b\u4e5f). The nature emerges from the Decree, and the Decree descends from Heaven. (Guodian chumu zhujian 179)\n\nAlthough these emotions are said to be part of the inborn nature, it is only when they encounter things in the world that they become manifest. That is, emotions represent the locus of encounter between our inner nature and the world outside. The text then introduces the term qing: \"The Dao begins in feeling\/qing (Dao shi yu qing \u9053\u59cb\u65bc\u60c5). And feelings\/qing are born from the nature (Qing sheng yu xing \u60c5\u751f\u65bc\u6027)\" (Guodian chumu zhujian 179). If in the Mencius, qing refers to the \"essential nature\" or \"what is genuine,\" here it refers to something closer to the realm of feelings and desires. Qing represents the aspect of human feelings that arise from contact with the things and events of the external world. But at the same time, as that which is \"born from the nature,\" qing is inborn and therefore universal to all human beings. As such, it is the starting place of the Dao, and thus the very foundation of the proper life itself.\n\nThe realm of qing \u2013 properly conceived here as emotions or, as Michael Puett has put it more precisely, \"dispositional responsiveness\" \u2013 opens up a problem that needs to be resolved. If all human beings, though sharing a common emotional disposition, are subject to the determinations of things in the external world, how does it become possible to achieve a unified sense of self with a \"fixed purpose\"? How is a virtuous and moral existence possible? If early Daoist thinkers resolved this dilemma by advocating that we free ourselves from our dependence upon the external world, and from the allures of the senses, the author of the Xing Zi Ming Chu insisted that the inborn nature could not be properly realized unless one engaged with the realm of things. And thus, if our emotional disposition was something inborn and gave us the capacity to live as we ought \u2013 if, indeed, qing was the starting place of the Dao \u2013 the proper course lay in successfully channeling one's emotions in a manner that conformed with propriety (yi \u7fa9): \"At the beginning one is close to qing, and at the end one is close to propriety\" (Guodian chumu zhujian 179).\n\nAsserting qing as the starting place of the Dao, this text focuses on inborn, universally shared tendencies as the ground for proper action; but it also identifies propriety as the end point \u2013 as something that can only be achieved through education (jiao \u6559). Education refers to external forces that shape human nature. The text, accordingly, engages in an extended discussion of how human nature requires the presence of things (wu \u7269) and circumstances (shi \u52e2) for its proper flourishing and realization:\n\n> Generally speaking, regarding the nature, some things move it, some things entice it, some things interact with it, some things discipline it, some things bring it forth, some things nurture it, some things make it grow. Generally speaking, what moves the nature are things; what delights the mind is pleasure; what joins with the nature are intentions; what disciplines the nature is propriety; what brings the nature forth is circumstance; what nurtures the nature is practice; what makes the nature grow is the Dao. (Guodian chumu zhujian 179)\n\nThis is a theory of human nature and the heart-mind that explains how to lead the innate emotional disposition, in the face of its encounter with things and circumstances, to its proper realization in accordance with propriety. The various forces that come to shape the person \u2013 circumstances, propriety, repeated study, the Way \u2013 are not described abstractly and generally, but concretely: they are particular experiences that are bound up with tangible things (wu) that can be seen and experienced:\n\n> Generally speaking, what is seen (jian zhe \u898b\u8005) are called things; what brings delight to the self is called pleasure; the circumstances of things are called circumstance; having intentional activity is called purpose. Propriety is the accumulation of a myriad goodnesses. Habitual cultivation (xi \u7fd2) means having that by which to habitually cultivate one's nature. Dao is the Dao of the myriad things. (Guodian chumu zhujian 179)\n\nIn the midst of a world filled with things good and bad that literally take hold of us, what brings order and direction is the fact that there is a normative human way for people to follow:\n\n> As for the four techniques of the way, only the human way is able to serve as the guide (ke dao \u53ef\u9053). As for the remaining three, one guides them (dao zhi \u9053\u4e4b) and that is all. (Guodian chumu zhujian 179)\n\nThis human way is the way consisting of Poetry, Documents, Rites and Music, and these \u2013 having emerged out of human feeling \u2013 furnish the proper guidelines for living. The text explains the emergence of these achievements of civilization historically: they represent the primordial sages' expression and documentation of actual human actions and events, and they arose from their qing. The work of the sages was to compile, order and embody them, and also to use them to pattern their own qing:\n\n> As for Poetry, Documents, Rites and Music, when they first appeared they arose from human beings. Poetry came about when there were events, and people enacted them. Documents came about when there were events and people spoke of them. Rites and music came about when there were events and people raised them up. The sages, having compared their variety, arranged and assembled them; having perceived their priorities, they added admonishments; having given substance to their propriety, they put them in order; having patterned their qing, they manifested and internalized them. Afterwards, they again used them for instruction (jiao \u6559). Instruction is that by which to give birth to virtue within the self. The Rites arose from qing. (Guodian chumu zhujian 179)\n\nThe final sentence in this passage adds that the Rites arose from qing, thus emphasizing the way in which self-cultivation was a matter of according with one's emotions, rather than opposing them, even while it involved the need for external forces to shape the moral nature.24\n\nThis positing of a normative cultural tradition that was arranged and embodied by the sages introduces into the moral discourse a model of the self as political subject in the literal sense: a being that is to be analyzed and shaped by those empowered to rule. The \"psychological\" perspective that is characteristic of this and other texts from this period thus corresponds to an interest in defining the human moral nature as an entity that is in constant interaction with \"things\" and that requires outer sources of completion. Although the text's recognition of the emotions as a starting point for human morality gives it an important point of commonality with earlier Confucian texts, its portrayal of the self as passive, directionless, and requiring external sources of direction represents an important departure: cultural institutions have become, for some, the carriers of moral order and value.25\n\n## 5 Conscious Activity and the Fulfillment of Natural Feelings in Xunzi\n\nIn many ways, the perspectives introduced in the Xing Zi Ming Chu prefigures the ethical stance of Xunzi \u8340\u5b50 (ca. 312\u2013230 B.C.). Xunzi, too, elaborated at length not only on the importance of the emotions and their proper expression, but also on the necessity of cultural institutions such as rites and music to shape human nature. But whereas in the Xing Zi Ming Chu, emotions (qing) are cited to show how the proper guide to living (Dao) and cultural institutions actually originate from the human emotional disposition, in the Xunzi, the theory of emotions describes a more complex relation between natural human feelings and morality. On the one hand, Xunzi asserts that the emotions are innate and universal, and as such, possess normative content. In the \"Tian lun \u5929\u8ad6\" chapter, he explains how the form and spirit, body and mind, the sense faculties and emotions, all came to be produced by Nature (tian \u5929):\n\n> When Nature's work has been established, and its achievements have been perfected, the physical form becomes complete and the spirit is born. Love and hate, happiness and anger, sadness and joy are all contained within, and these are called the natural feelings (tian qing \u5929\u60c5). The eyes, ears, nose, mouth and physical form are all able to make contact [with things], but are not able to act on behalf of one another. These are called the natural faculties (tian guan \u5929\u5b98). (Xunzi 17.3; ICS Xunzi 17\/80\/9\u201310.)26\n\nLater in this section Xunzi explains that the human possession of these emotions and faculties imply a kind of moral imperative to abide by and preserve these natural endowments:\n\n> To obscure one's natural ruler (tian jun \u5929\u541b), confuse one's natural faculties, reject one's natural nourishment, rebel against the natural order of things and to turn away from the natural feelings so as to destroy one's natural virtues \u2013 this is indeed a great calamity. The sage purifies his natural ruler, rectifies his natural faculties, completes his natural nourishment, accords with the natural order of things, and nurtures his natural feelings so as to complete one's natural virtues. If one is able to do this, then he knows what to do and what not to do. And Heaven and Earth will preside and the myriad things will serve (Xunzi 17.3; ICS Xunzi 17\/80\/11\u201314.)\n\nOur possession of emotions and sense faculties, therefore opens the path to a directive that we must follow in order to live life well: we must nurture (yang \u990a) these aspects of ourselves if we are to fully realize our human potential. In this way, we not only fulfill our individual human lives but also the larger destiny of Heaven and Earth. Thus it is that the sage, having successfully cultivated and refined his own nature, brings it about that \"Heaven and Earth will preside and the myriad things will serve.\"\n\nThis nurturing of what is \"natural,\" however, requires going beyond what is nature-given. If the forces of nature, or Heaven and Earth are able to bring the myriad things into being, it is incapable of ordering them: \"Heaven is able to bring things into being, but it is not able to differentiate them. Earth is able to sustain people, but it is not able to govern them.\" (Xunzi 19.6; ICS Xunzi 19\/95\/3.) One's natural state, therefore, does not provide us with a moral compass by which to live: as Xunzi famously declared, \"Human nature is bad.\" (Xing'e \u6027 \u60e1). Human nature, for Xunzi, refers to the most basic, instinctive, nature that all human beings possess and that accounts for people's affective responses to their condition: they desire food when hungry, warmth when cold, rest when tired, and so on. It also refers to the distinctive features of the five senses \u2013 sight, hearing, taste, smell and touch (Xunzi 4\/64). Part and parcel of this natural human tendency towards the satisfaction of personal desire is the realm of \"human feelings\" (renqing \u4eba\u60c5), which in their raw state lead one to pursue what is immediately gratifying to the self, rather than what is proper:\n\n> Yao asked Shun: \"What are human feelings like?\"\n> \n> Shun replied: \"Human feelings are truly unlovely things (bu mei \u4e0d\u7f8e). What need is there to ask about them? When a man's life is complete with wife and child, his filial devotion towards his parents diminishes. When he attains what he desires, his sincerity towards his friends diminishes. When he has fulfilled his ambition for high office, his loyalty towards his lord diminishes. People's feelings! People's feelings! How unlovely they are! Only in the case of the worthy is this not so.\" (Xunzi 23.6a\/ICS Xunzi 23\/116\/25\u201323\/117\/1.)27\n\nSince our qing tends towards the satisfaction of our immediate desires, allowing them to operate unimpeded would lead to strife, mutual destruction and disorder.\n\nHow, then, are we to go beyond the impulses and desires of our inborn human nature so as to realize ourselves properly? For this we must look beyond the inherent qualities of human nature to external standards of virtue such as ritual and propriety. These things, Xunzi claims, do not come about because of any inherent disposition of the inborn nature, but are the result of artifice, or conscious activity (wei \u507d). Morality, in fact, depends upon both nature and artifice: If the inborn nature (xing \u6027) is the \"beginning, the root, the raw material and the basic substance\" of the self, \"conscious activity\" is its \"pattern, the ordering principle, the extension and the flourishing.\" (Xunzi 19.6\/ICS Xunzi 19\/95\/1.) But it is not simply that natural emotional dispositions need to be molded and shaped by artificial, external devices. The latter, in fact, \"nurture\" human desires and provide the means to satisfy them (Xunzi 19\/417). Unlike the Xing Zi Ming Chu, which had explained ritual and the Way as arising out of the natural and spontaneous realm of qing, Xunzi makes no claims as to the natural origins of ritual and morality. These instruments of culture, moreover, served to order society into a clear hierarchy based on differences in status and age, as well as intellectual, moral, and physical capability (Xunzi 4\/69). In this way, the ancients managed to preserve the harmony of society.\n\nXunzi's apparent ambivalence towards the emotions is philosophically significant.28 It enables Xunzi to put forth a more nuanced vision of the self than what has been put forth by previous thinkers \u2013 a vision that would also have profound consequences for the later development of thought and political ideology. At the most general level, what Xunzi lays out is a conception of self in which previously recognized polarities are brought together under a single vision. At its foundation is a kind of two-self theory: while Xunzi claims to speak of a single, universal human nature, rather than of different natures belonging to different types of people, he nevertheless seems to have two different types of people in mind. On the one hand, there is the ruler, who \"fully realizes\/enables the full realization of human qing (essential nature)\" (Hutton 2000: 228), and whose earliest representatives \u2013 the ancient sage kings \u2013 were morally refined enough to come up with rituals and cultural models that could be used to assist others. On the other hand there is the common person, whose originally \"bad\" nature needs to be shaped and molded through artifice in order to be made good. Moral self-cultivation is signified by a passage or movement in which one's nature of an ordinary person is transformed into that of a sage.\n\nXunzi proposes, then, a model of self that is capable of change. The trajectory of change is represented by the mediation of a set of inter-related polarities:\n\n1.\n\nNature versus artifice\n\n2.\n\nInner versus outer\n\n3.\n\nPassiveness versus activeness\n\n4.\n\nEmptiness versus fullness\n\nOne aspect of this change is a movement from the inborn nature to a nature that has been refined through artificial conscious activity:\n\n> Without an inborn nature, there would be nothing for conscious activity to contribute to; if there were no conscious activity, the nature would not be able to better itself. When the nature and conscious activity are joined, then one lives up to the name of 'Sage' and the virtue of uniting all under Heaven is realized. (Xunzi 19.6; ICS Xunzi 19\/95\/1\u20132.)\n\nThe sage is the figure in whom the natural and acquired nature are brought together. Thus, the progression is not a movement from nature to artifice, but rather, from a raw state of nature (in which emotions and desires are spontaneously realized) to a refined state of nature, in which emotions and desires have been channeled in the proper direction.29 The model is one of a balance of oppositions, and this balance characterizes not only human goals, but also the very workings of the cosmos, explaining the vorigin and proper ordering of all things:\n\n> Thus it is said that when Heaven and Earth join together, the myriad things are produced; when yin and yang converge, the changes and transformations are set into motion; and when the inborn nature and conscious activity are joined together, all under Heaven is put into order. Heaven is able to produce things, but it is not able to differentiate them; Earth is able to sustain people, but it is not able to order them; Those who count themselves among the creatures and living people under Heaven depend on sages to assign them to their proper station. (Xunzi 19.6; ICS Xunzi 19\/95\/2\u20134.)30\n\nA similar logic penetrates the dialectic between inner and outer realms of the self. According to Xunzi, human nature is fundamentally characterized by desire \u2013 a longing for things that makes the inborn nature liable to depart from the path of goodness:\n\n> People's natural inclinations (qing \u60c5 ) are such that for food they desire meat of grass- and grain-fed animals; for clothing they desire patterned and embroidered fabrics; and for traveling they desire horse and carriage. In addition to this they desire the wealth of extra funds and stored-up provisions so that even through extended periods of meager earnings they will not experience shortages.(Xunzi 4.11\/ICS Xunzi 4\/16\/5\u20136.)\n\nHuman beings are invariably caught up in a mechanism of interdependence with the world of things and circumstances. This is what makes us, to a certain extent, passive and vulnerable to things. But this also makes us capable of positive change through our encounter with things. The solution, then, is not to reject this world of things, but to bring about a situation in which we are caught up in a positive relationship with it.\n\n> The junzi does not differ from others by birth; he is just good at borrowing (jia \u5047) from things. (Xunzi1.3\/ICS Xunzi 1\/1\/14\u201315.)\n> \n> The junzi arranges (she \u8a2d) things; the petty man is arranged by things. (Xunzi 2.5; ICS Xunzi 2\/6\/12\u201313.)31\n\nAlthough the goal is to cultivate ourselves in such a way that we remain open to things, we must do so without becoming completely transformed by them. And ultimately, just as sagehood is the ultimate end of self-cultivation, so it is that being active \u2013 rather than passive \u2013 remains the model of proper behavior. Making use of a political analogy, Xunzi explains that the senses are like the many government bureaus, each with its distinct function (guan \u5b98), and within this system, \"the heart-mind (xin \u5fc3) is the lord that controls the body just as the lord of men controls and governs (jun \u541b) society.\" (Xunzi 17.3a\/ICS Xunzi 17\/80\/10.)\n\nHere, the heart-mind, as the ruler of the body, the interface between inner and outer, and the access point of the Way, represents the juncture of apparent oppositions. Its substance is characterized by both emptiness and fullness, which gives it autonomy and yet opens it to the possibility of activity and learning:\n\n> What do people use to know the Way? I say that it is the heart-mind. How does the heart-mind know? I say, through emptiness, oneness, and stillness. The heart-mind has never stopped storing, but nevertheless it has what is called emptiness. The heart-mind has never stopped being two, but nevertheless it has what is called oneness. The heart-mind has never stopped moving, but nevertheless it has what is called stillness. (Xunzi 21.5d\/ICS Xunzi 21\/103\/25\u201326.)\n\nXunzi's theory of mind thus affirms positive learning \u2013 learning that takes place through a consistent and ongoing process of accumulation (ji \u7a4d) that focuses on the knowledge and experience of external things achieved through one's sense faculties. But because the mind is empty and unified, it is capable of a lifetime's worth of learning without ever losing the upper hand in its relationship with things. And ultimately, one's fate as an individual \u2013 whether one becomes a robber or an artisan or a farmer or a sage \u2013 depends on \"the accumulated effect of circumstances.\" Indeed, Xunzi claimed that \"As for Yao and Yu, it was not that they were fully realized by birth; rather, they rose up by transforming themselves, completed themselves through self-cultivation and conscious activity, and only having exerted themselves did they become perfected\" (Xunzi 4.10\/ICS Xunzi 4\/15\/13\u201314.).\n\nWhat Xunzi offers is a model of how moral change becomes possible through an intelligible process of practical self-cultivation. Xunzi's view of emotions is an essential feature of his ethical vision of self, for the very moral ambivalence of the emotions allows him both to lay claims as to how people actually are, and to provide a more dynamic picture of how they are capable of change. But the moral significance of the emotions goes beyond this for Xunzi. At another level, positive emotions in the forms of pleasure and joy are also essential to his conception of the fully realized life. And it is in this aspect that Xunzi's thought bears a strong resemblance to the ideas contained in the Analects of Confucius. If the emotional nature of ordinary people leads them away from the proper path of living, that of the sages is in perfect harmony with the Way, which is why \"the sage follows his desires and is one with his feelings, but what regulates them is moral principle (li \u7406).\" This is also why, in contrast to the person of humane principles, whose thought is \"reverent\" the thought of the sage is \"joyous\" (le \u6a02) (Xunzi 21\/493-4). Cultivating one's emotional nature in accordance with moral principles does not mean that one's desires will be moderated or suppressed. Quite the contrary: it makes the very satisfaction of these desires possible. Thus, as for the junzi, who through learning has come to perfect himself: \"His eyes come to love it more than the five colors, his ears come to love it more than the five sounds, his mouth comes to love it more than the five flavors and his heart-mind benefits from everything in the world\" (Xunzi 1.14\/ICS Xunzi 1\/4\/18\u201319.).32\n\n## 6 Conclusions\n\nAs I have endeavored to trace here, a central thread uniting the early tradition of Confucian thought was a shared recognition of human emotions and desires as a defining aspect of the human character, and an attempt to conceptualize morality as developing out of these emotions. How thinkers saw the link between emotions and morality varied in fundamental ways: if for Confucius and Mencius, a certain emphasis on genuineness of feeling and on the unity of inner and outer meant that the affective life offered a direct channel to moral understanding and engagement with the world, for Xunzi and the author of the Xing Zi Ming Chu the emotions implied, or necessitated, the creation of cultural forms that helped to guide the self along the proper path to sagehood. And by their very character, the emotions pointed to the existence of multiple oppositions within us all \u2013 between nature and artifice, inner and outer, passiveness and activeness, emptiness and fullness \u2013 which we traversed through our endeavor to cultivate and realize our human moral potential.\n\nBased on our reading of all of these thinkers, we see that the early Confucian tradition \u2013 far from suppressing or rejecting the emotions \u2013 affirmed their importance as the very foundation and starting point of the proper life itself. We see, moreover, that this tradition was also united by a shared vision of the self as an entity that is in constant contact with the real things of the world, and that takes its direction from its encounters with these things. On both these points, early Confucian thinkers were in fundamental disagreement with the assumptions of its major critics, including the Mohists and, more significantly, the Daoists. A recurring theme in the Daodejing \u9053\u5fb7\u7d93 is that emotions \u2013 particularly the desires (yu \u6b32) arising from the physical senses \u2013undermine the ultimate human goal of achieving a state of total perceptual awareness of, and unity with, the Way. Thus the text repeatedly warns against the dangers of the senses:\n\n> The five colors make man's eyes blind;\n> \n> The five notes make his ears deaf;\n> \n> The five tastes injure his palate. (Daodejing Ch. 12, Lau 1963: 68)\n\nIt also calls for the need to lesson one's desires: for \"no crime is greater than having excessive sensual desire (ke yu \u53ef\u6b32).\" (Daodejing Chap. 46, Lau 1963: 128)\n\nMore ambiguously, the \"Inner Cultivation\" (Nei ye \u5167\u696d) chapter of the Guanzi describes sageliness as a state in which the natural completeness of the mind is allowed actualize its \"inner reality\" (qing \u60c5). Here, the presence of emotions and desires is understood as disrupting our ideal state of quiescence (jing \u9759), setting our lives in disorder (luan \u4e82) and undermining our ability to find contentedness (huan \u6b61) in life. In this case, however, the text does not simply denounce the emotions and the disturbances caused by them, but offers a way to join the realm of emotions with the higher faculty of perception by opening the possibility of managing the emotions constructively:\n\n> If joy and anger (xi nu \u559c\u6012) are excessive,\n> \n> Deal with them in a planned manner.\n> \n> Moderate the five desires and get rid of the two violent emotions.\n> \n> Be neither joyous nor angry, then equanimity and good judgment will fill your breast. (Guanzi Ch. 36; Rickett 1998:12)\n\nThe goal is not simply to transcend the body and to eliminate all traces of emotions and desires, but to achieve a unity of body and mind so that one achieves a state of contentedness and happiness (fu \u798f) arising from a sense of ease and oneness within one's self. Accordingly, the sage is not simply one who possesses no desires, but is capable of cultivating himself in such a way that self-destructive emotions and desires can be eliminated.\n\nWhat emerges from these competing accounts of the place of emotions and desires in moral life is an ongoing debate over what it means to be human. This controversy was deeply enmeshed in a host of other contemporary disputes over such enduring questions as the sources of morality and the proper norms by which to live; the nature of our relationship to things and to others; the meaning of kingship and statecraft; and the origins and function of culture. That early thinkers turned to the realm of emotions and desires in their search for answers reveals a deep fissure between two possible visions of self: one in which the individual possessed agency, control, and the power of self-determination versus one in which the self was subject to external influence and vulnerable to the motions of the external world. The implications of these alternatives for power are only too clear, and it was thus hardly a coincidence that during this time, when the knowledge of the body, moral psyche and the cosmos were being mapped onto a unified world picture, the reality of empire was just looming over the horizon.\n\nReferences\n\nAllan, Sarah. 1997. The way of water and sprouts of virtue. Albany: State University of New York Press (Analyzes early Chinese philosophy by way of two basic and pervasive metaphors \u2013 water and plants).\n\nAllan, Sarah, and Crispin, Williams, eds. 2000. 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In ed Kline III, and Ivanhoe.\n\nFootnotes\n\n1\n\nThe question of whether early Chinese thinkers themselves saw thinking and feeling (or reason and emotion) as distinct has been an issue of deep controversy. See, e.g., the debate over the cognitive content of Mencius' view of emotions in Wong 1991 and Ihara 1991. Recently, Liu Qingping has challenged the traditional enterprise of analyzing the history of Chinese philosophy in terms of the presence or non-presence of \"rational principles\" by proposing that Chinese thought is rooted in \"emotional principles\" (see Liu 2011).\n\n2\n\nFor positions on this debate over early meanings of qing, see, among others, Graham 1990: 59; Hansen 1995: 194\u2013203; Allan 1997: 85; and Puett 2004: 37\u201343. Christoph Harbsmeier has written about the wide semantic range of the term qing, differentiating among seven basic groups of meanings. See Harbsmeier 2004. Eifring 2004 offers the most focused and historically comprehensive survey of qing and its evolving conceptions from antiquity through imperial times.\n\n3\n\nFor an extensive discussion of how this correspondence plays out in traditional Chinese thinking about literature, see Owen 1985. Among later thinkers who opposed this merging of self and world (as conceived in terms of the pairing, qing \u60c5 and jing \u666f) and stressed the importance of recognizing the subjective and objective as distinct realms, was Wang Fuzhi, who believed that their confounding resulted in a failure to see things in their true aspect. On this subject see Wong Siu-kit 1978.\n\n4\n\nLike many early texts, there is a messy textual history behind the Analects and we cannot, properly speaking assume that the received text represents the collected sayings of a historical figure Kong Qiu of Lu. I will refer to the Master's voice in the text as \"Confucius\" out of a convenience justified by its general unity of perspective.\n\n5\n\nThe translations given in this chapter are modified from Lau 1982. The given source passages from the Lunyu follow the format in Lau, Wah and Ching (1995a), which is given as ICS Lunyu. I have also actively consulted Edward Slingerland's 2003 translation.\n\n6\n\nShun Kwong-loi has thus argued for a broadened conception of ren as a \"cluster of emotional dispositions and attitudes\" that are embodied in li. In this context, Shun notes, li should likewise be considered more broadly as various norms that govern human conduct,\" rather than as \"ritual propriety,\" which is the conventional translation. Shun 2002: 67.\n\n7\n\nHerbert Fingarette has likewise argued for an understanding of Confucian ritual in a way that emphasizes the aspect of commitment \u2013 focusing, however, on the way in which ritual enables individuals to actualize their virtue and create a sense of the sacred through the forging of community. In this way, ritual enables one's moral convictions to become outwardly visible, transmuting moral identity into socially-embedded conduct (Fingarette 1998: 1\u201317).\n\n8\n\nSee Yuri Pines' important study of the intellectual and historical background to the emergence of Confucian thought (Pines 2002).\n\n9\n\nThe \"we\" here needs to be qualified, for Confucius does not necessarily assume a universal \"we.\" It is, after all, only those who have embarked upon an arduous path of self-cultivation who are able to \"fully realize their desires without crossing the line.\" Moreover, as Erica Brindley has shown, the very possibility of this self-cultivation is strictly delimited by class and gender (Brindley 2009).\n\n10\n\nThis increasing emphasis on realms of human life that are within human control can be seen in the evolving history of core concepts that would become central to Confucius' ethical vision: tian \u5929 (Heaven), de \u5fb7 (virtue), ming \u547d (mandate) ren \u4ec1 (humaneness, etc). See Pines 2002: 164\u2013204.\n\n11\n\nHerbert Fingarette has noted the \"absence of an elaborated doctrine of an 'inner psychic life'\" in the Analects, arguing, however, that the vision of self found in this text is distinctive in Asian philosophical traditions in its assertion of the self and its aspirations as both positive and meaningful. Based on his examination of vocabulary connected to self and to willing (ji \u5df1, shen \u8eab, y\u00fc \u6b32, and zhi \u5fd7), Fingarette concludes, \"Confucius is affirmative, rather than negative, about the role of personal will and of the self it expresses. Specifically, Confucius appeals to us to activate our will \u2013 something only we as individuals can do \u2013 as a prime means of realizing the ideal life\" (Fingarette 1979: 134).\n\n12\n\nSee Behuniak 2005: 1\u201322 for a thorough account of the conceptual history of qi and its connection to moral thought in Mencius' thought and in Warring States philosophy in general. On the central role of qi in Mencius' conception of the heart and of self-cultivation, see Chan 2002b.\n\n13\n\nFor a comprehensive discussion of the moral and conceptual background of the issues discussed here, see Shun 1997.\n\n14\n\nMencius 4A15; ICS Mengzi 7.15\/38\/14\u201315. \"Mencius said, 'There is in man nothing more ingenuous than the pupils of his eyes. They cannot conceal his wickedness. When he is upright within his breast, a man's pupils are clear and bright; when he is not, they are clouded and murky. How can a man conceal his true character if you listen to his words and observe the pupils of his eyes?\" Translations from the Mencius are adapted from Lau 1970. Original passage citations follow the format of Lau, Wah and Ching (1995b), which is given as ICS Mengzi. I have also consulted Van Norden's 2008 translation and commentary.\n\n15\n\nI follow James Behuniak (who in turn follows Dobson, Legge, and Chan) in reading xin \u5fc3 as \"feeling\" rather than \"mind\" or \"heart-mind\" here since it is clear that that Mencius is referring to specific feelings and not a particular physical faculty or organ. There are, however, passages in which Mencius has in mind a particular faculty and not simply the operations of this faculty, as in Mencius 6A15, discussed below. For a discussion of the problem of translating xin, see Behuniak 2005: 26.\n\n16\n\nBoth Lau 1970: 163 and Shun: 214\u2013215 follow this line of reading qing and translate the term as \"what is genuine.\"\n\n17\n\nVan Norden points out this key distinction between 2A6 and 6A6, and proposes taking si as \"reflection\" in the following sense: \"'Reflection'\" is focusing one's attention upon and thinking about one's feelings and the situations that elicit them. It is an activity that involves feelings, thoughts, and perception. (Van Norden 2008: 149).\n\n18\n\nIn 7B35 Mencius also emphasizes the importance of reducing desires, which also suggests that what is problematic is not desire per se, but misdirected and immoderate desire.\n\n19\n\nOn Mencius' disputes with the views of other philosophical schools including the Yangists, Mohists, and Legalists, see Graham 1990, Bloom 1994, and Chen 2002.\n\n20\n\nIndeed, a major re-evaluation of early Chinese thought has been underway since the Guodian findings, and scholars like Tang Yijie have suggested that one major impact that the discovery of these texts has had on our understanding of Warring States philosophy is that it makes clear the central role of emotions in early thought. These findings have likewise prompted scholars to speculate that there existed a \"Si-Meng\" school (Si Meng Xue Pai) of thought that included Mencius, the author of the Guodian texts, and authors of critically significant chapters of the Li Ji, including the Yue Ji and the Zhong Yong. See Li Xueqin 1999: 75\u201379, Liao Mingchun 1999: 36\u201374, and Behuniak 2005: xviii-xx. On the Guodian materials and their intellectual content and contexts, see esp. Allan 2000, Ding 2000, GCBM 1999, SGCBM 1999, and PISGCBM.\n\n21\n\nthe term xin assumes a more cognitive dimension in this text and its meanings cannot be effectively rendered as \"heart,\" as in the case of Mencius.\n\n22\n\nOther Guodian texts containing discussions of human nature (xing \u6027) and feelings (qing \u60c5) are the Cheng zhi wen zhi \u6210\u4e4b\u805e\u4e4b and the Yucong \u8a9e\u53e2 nos. 1, 2, and 3. See Puett 2004 and Tang 2003.\n\n23\n\nI follow the published version of this text in Jingmen Shi bowuguan 1998. I have been greatly aided in my translation of this and subsequent passages by Michael Puett's readings in Puett 2004.\n\n24\n\nJohanna Liu theorizes about the larger philosophical meaning of qing in her assertion that, in the Xing Zi Ming Chu, qing is \"understood as the beginning of openness to the other in terms of 'all things' and 'yi [propriety]' as the ending, the final fulfillment towards which human feeling tends.\" Liu 2008: 71.\n\n25\n\nAs Michael Puett has argued, the ethical significance of qing in this text lies in its invocation as an explanation and justification of cultural institutions. Puett 2004: 43\u201350.\n\n26\n\nIn English the only complete translation of Xunzi's writings is Knoblock 1988\u20131994. Notable partial translations include Watson 1963 and Hutton 2001. I have actively consulted and borrowed from Knoblock's translation in his renderings of certain passages. The passage numbering follows Knoblock and original source citations follow the format in Lau, Wah and Ching (1996), which will be given as ICS Xunzi.\n\n27\n\nFollowing Knoblock in translating bu mei \u4e0d\u7f8e.\n\n28\n\nA major concern in Puett's scholarship on qing (as well as on the issue of creation, zuo \u4f5c) is the issue of ambivalence, which points to a deeper agenda to justify the creation and use of culture. See Puett 2004. On this see Puett 2001.\n\n29\n\nOn Xunzi's account of self-cultivation as a process of shaping and habituation new dispositions and desires, see Kline 2006.\n\n30\n\nBorrowing Knoblock's phrasing for fen \u5206.\n\n31\n\nCompare with similar statements in Guanzi 49, \"Neiye,\" 16.3a and Zhuangzi 20, 7.9a.\n\n32\n\nThis passage has been significantly altered from Knoblock, who reads it as \"His eye comes to love the five colors\" etc., which is implausible given that Xunzi regards sensual pleasure as part of the inborn nature. It is much more likely that Xunzi is referring here to the new-found appreciation for learning in those who have fulfilled their human potential through self-cultivation. Michael Nylan elaborates at length upon Xunzi's emphasis on pleasure as an end-product of self-cultivation. She notes how this concern was part of a larger discourse in Warring States\/early Han thought in which the most prominent thinkers focused on the achievement of pleasure as \"one of the best possible tools of persuasion to induce members of the ruling class to right action\" as they conceived of it (Nylan 2001b: 73).\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_10\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 10. Art and Aesthetics of Music in Classical Confucianism\n\nJohanna Liu1\n\n(1)\n\nDepartment of East Asian Studies, University of Toronto, Toronto, Ontario, Canada\n\nJohanna Liu\n\nEmail: chienm.liu@gmail.com\n\nAbstract\n\nWhen we look into the classical Confucianism for its interest in art and aesthetics, what immediately comes to our attention is its emphasis on music and poetry, as shown in the fact that both the lost Yuejing \u6a02\u7d93 (Classics of Music) and the Shijing \u8a69\u7d93 (Classics of Poetry) were regarded as belonging to the six fundamental Confucian Classics, liujing\u516d\u7d93. It is also confirmed in the recently unearthed Kongzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on Poetry) and the Xing zi ming chu\u6027\u81ea\u547d\u51fa (Nature comes from Mandate). This chapter will focus on the philosophical issues of music (yue) as discussed in the recently unearthed Xing zi ming chu, in reference to the Yueji\u6a02\u8a18 (\"Record of Music\") chapter in the Liji\u79ae\u8a18 (Book of Rites).\n\n## 1 Introduction\n\nWhen we look into the classical Confucianism for its interest in art and aesthetics, what immediately comes to our attention is its emphasis on music and poetry, as shown in the fact that both the lost Yuejing \u6a02\u7d93 (Classics of Music) and the Shijing \u8a69\u7d93 (Classics of Poetry) were regarded as belonging to the six fundamental Confucian Classics, liujing \u516d\u7d93. It is also confirmed in the recently unearthed Kongzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on Poetry) and the Xing zi ming chu \u6027\u81ea\u547d\u51fa (Nature comes from Mandate). This chapter will focus on the philosophical issues of music (yue) as discussed in the recently unearthed Xing zi ming chu, in reference to the Yueji \u6a02\u8a18 (\"Record of Music\") chapter in the Liji \u79ae\u8a18 (Book of Rites).1\n\nYue \u6a02, as one of the six arts (liu yi \u516d\u85dd) pertaining to the classical training of Confucian scholars, has a rather ambiguous feature as to its theoretical status, especially when compared with shi (poetry). The difficulty consists not only in the historical fact that the Classics of Music was lost after the burning of books in Qin Dynasty, but also due to the complicated relationship between yue and li \u79ae (ritual). Besides, on the linguistic and semantic level, the Chinese character yue \u6a02, which represents music, is endowed with the double pronunciations yue\/le and the double meanings music\/pleasure. The recently unearthed Xing zi ming chu, among other bamboo slips unearthed at Guodian \u90ed\u5e97, with a major treatise on yue, provides us with a new clue to re-think the aesthetic meaning of yue in classical Confucianism. This is the main purpose of this chapter. By the strategy of intertextuality, which is applicable to the reading and interpretation of text, the first part of this chapter will contrast the texts on yue in the Xing zi ming chu with other ancient texts in the Liji \u79ae\u8a18, the Zuozhuan \u5de6\u50b3 (Zuo's Commentary on Spring and Autumn Annals), the Xunzi \u8340\u5b50, the Shiji \u53f2\u8a18 (Record of the Grand Historian), etc., to identify the problems to be re-defined and re-understood, such as the ideas of music pursued by Confucian scholars, the crisis produced by Zheng \u912d and Wei \u885b music as new sounds and melodies criticized by the Confucians, the place of music in the self-cultivation of junzi \u541b\u5b50, etc. The second part of this chapter will focus on the aesthetic meaning of music by referring to the Confucian theory of qing \u60c5 (sentiment, affection, situation), also based on the Xing zi ming chu, which has dealt with the in-depth relation between yue and qing.\n\n## 2 Intertextuality and the Interpretation of Xing zi ming chu\n\nThe text entitled Xing zi ming chu, written on bamboo slips discovered at Guodian in 1993, has been considered by contemporary scholars to be one of the most important unearthed documents pertaining to the theory of music in pre-Qin Confucianism. Researchers could find, in its transcribed version established by the Jingmen \u834a\u9580 Museum and published by Wenwu \u6587\u7269 Publisher in 1998, that one third of the text, distributed among 67 pieces of bamboo slips, is devoted to the discussion of music. It would be probably too rash to claim that a new theoretical understanding of classical Confucian music could be built upon this newly unearthed text, because of the fragmentary character of the text itself and the uncertainty of its authorship. Nevertheless, it undoubtedly provides us with at least a new view and a critical reflection on the insufficiency of the received theories, which have been based on other conventional texts that consider Confucian music mostly from its cultural ideological function in keeping peace and harmony in the society, rather than as an art with which people can enjoy more or less purely aesthetic value.\n\nA comparative study of the similarity between the text of Xing zi ming chu and other known texts in the Liji and Yueji, the Zhongyong \u4e2d\u5eb8, the Xunzi, etc., has led many scholars to infer that the Xing zi ming chu could be attributed to the so called Si-Meng Xuepai \u601d\u5b5f\u5b78\u6d3e (Zisi \u5b50\u601d and Mencius' \u5b5f\u5b50 School). One of the contributions of this line of research consists in having traced some texts in the Liji, especially that of the Yueji chapter, back to the period of Warring States. It concerns also some problems involved in the debates between scholars of jinwen \u4eca\u6587 (New Text) and guwen \u53e4\u6587 (Old Text) about the authorship of the Yueji. 2\n\nThe main focus of this chapter is not to get involved in the debate about the authenticity and authorship of these unearthed texts. Instead, the problem with which we are concerned is how to achieve an in-depth understanding of the aesthetic\/artistic meaning of music (yue) in classical Confucianism, through the application of the reading strategy of intertextuality or intertextual analysis to the Xing zi ming chu. The term \"intertextuality\"3 was coined by Julia Kristeva in 1967 and later developed by Roland Barthes. According to Julia Kristeva, every text is \"constructed as a mosaic of quotations,\" and \"absorption and transformation of another.\" (Kristeva 1986: 37) Kristeva claims that reading is an on-going dialogue between the writing subject, the addressee (or ideal reader), and other exterior texts, and she suggests that the text be viewed by both horizontal and vertical axes, since \"the word's status is thus defined horizontally (the word in the text belongs to both writing subject and addressee) as well as vertically (the word in the text is oriented towards an anterior or synchronic literary corpus)\" (Kristeva 1986: 36\u201337). Roland Barthes develops this idea of textual intersection and considers every text as the outcome of interconnection of cultural artifacts. He says,\n\n> One of the paths of this deconstruction-reconstruction is to permute texts, scraps of texts that have existed or exist around and finally within the text being considered: any text is an intertext; other texts are present in it, at varying levels, in more or less recognizable forms: the texts of the previous and surrounding culture. (Barthes 1981: 74)\n\nThat is to say, a text is never a solitary or isolated work done by an isolated writer, but a network of writings by quoting one text from another, or by alluding one text to another, through and by which a continual deferment of an idea or a meaning in a particular culture would be able to continue.\n\nIn view of the literary texts in Chinese classics, this type of intertextuality could be found almost everywhere since the time of Confucius, who claims that: \"I transmit but do not innovate\" (Analects 7.1, my translation). In this chapter, the study of Xing zi ming chu could be seen as a good example for decoding Chinese textual meaning by intertextual analysis, which takes the Xing zi ming chu as an interconnected body of cultural texts from both synchronic (horizontal) and diachronic (vertical) views. According to the results of scientific examination of all excavated relics in the Guodian Chu tomb, it is supposed that those bamboo slips and their writings were transcribed presumably no later than 300 BC, that is, in the middle-late period of Warring States. The owner of these scripts was supposed to be a Confucian scholar of Chu \u695a,4 arguably a teacher of the crown prince Heng \u6a6b, skilled at reading both Confucian Classics and Daoist texts, as evidenced by the co-existence of fragments related to both Zisi and Laozi \u8001\u5b50. Some parts of the unearthed texts, including the Xing zi ming chu, are apparently related to other Confucian Classics. Some scholars assume that the author was a follower of Zisi and Mencius. The text, supposed to have been used by the owner as teaching materials, could be viewed horizontally, as having a dialectic relation between addresser (compilers\/teachers), addressee (readers\/students), and vertically, as interacting with previous texts and various forms of its contemporary cultures.\n\nBy contrasting the text on music in the Xing zi ming chu with other texts quoted from other Confucian Classics, or when alluded to in other texts, or otherwise in connection with the cultural form of the day, two main questions remain to be asked and examined: (1) What is the artistic meaning of music in classical Confucianism? (2) How is the aesthetic foundation of Confucian music related to the concept of qing \u60c5 (sentiment)? Some other issues relevant to the Chinese aesthetic of music will also be discussed, such as the ideal of music that Confucian scholars were pursuing; the symbolic meaning of ritual music; the crisis of Zheng \u912d and Wei \u885b music as new sounds and melodies criticized by early Confucians, and the place of music in the four ways of self-cultivating of a junzi \u541b\u5b50.\n\n## 3 The Artistic Meaning of Music in Classical Confucianism\n\nGenerally speaking, the Xing zi ming chu, as one of the Confucian teaching materials, is an article in which we find major discussion of the means of self-cultivation to become a junzi by way of music, given that music is supposed to contain spiritual power that may have influence on the formation and transformation of human nature. In it, there is a particular paragraph that elucidates the educational role of music as one of the three arts by which the Sages teach the way of realization of the Dao in humans that allows them to get along harmoniously with all things. It reads,\n\n> The Dao is a way of getting along with all beings. The major concern of Dao consists in the art of mind. Among the four arts\/ways to the Dao, only the Art\/Way of being human is the way through which Dao could manifest itself. The other three arts\/ways (e.g. the art of poetry, the art of history, and the art of ritual music [liyue]) are human ways of expressing the Dao. Poetry, history and ritual music, all these three are originally produced by human beings. Poetry is versed by capable persons, history is narrated by capable persons, ritual music is performed by capable persons. (Guodian [Guodian Chu mu zhu jian] 1998: 179)\n\nUnder my textual analysis, there are three points implied in this paragraph that deserve our attention:\n\n1.\n\nDao means the human Dao by which one is supposed to get along well with all beings, including those from Heaven, from Earth, and among people.\n\n2.\n\nThe ways of Dao contain two levels: human Dao and three arts (san shu \u4e09\u8853), including poetry (shi \u8a69), history (shu \u66f8) and ritual music (liyue \u79ae\u6a02).5\n\n3.\n\nThe three arts (san shu) are originally produced by those who are capable of carrying out the human Dao.\n\nOur further question now is how to understand the formational meaning of liyue in the context of Confucian culture. How should we understand the meaning of liyue: li of yue, or yue of li? What kind of music does the liyue refer to? Why do Confucian scholars emphasize the self-cultivating function of liyue? What have they learned from liyue? Furthermore, what is the artistic meaning of liyue from the viewpoint of Confucian aesthetics?\n\n## 4 Religious Function of Ritual Music in Zhou Dynasty\n\nIt was an old tradition in Confucian culture to consider music as having a transforming power on the individual heart\/mind and on social customs. Since Zhou Dynasty, music had been considered as one important topic in the educational curriculum including four disciplines for cultivating the sons of the royal family and eminent people selected from the State to be trained as prominent future leaders. In the Liji it was said in the chapter \"On Royal Regulation\" (Wangzhi \u738b\u5236) that,\n\n> The (board for) the direction of Music gave all honour to its four subjects of instruction, and arranged the lessons in them, following closely the poems, histories, ceremonies, and music of the former kings, in order to complete its scholars.... The eldest son of the king and his other sons, the eldest son of all the feudal princes, the sons, by their wives proper, of high ministers, Great offices, and officers of the highest grade, and the eminent and select scholars from (all) the states, all repaired (to their instruction), entering the schools according to their years. (Legge 1967a: 232\u2013233)\n\nAlso in Chap. VII, \"King Wen as Son and Heir\" (Wenwang shizi \u6587\u738b\u4e16\u5b50), it was said that, \"In the education of the crown princes adopted by the founders of the three dynasties, the subjects were the rules of propriety and music\" (Legge 1967a: 349).\n\nAccording to the chapter \"Spring Ministry\" (Chunguan \u6625\u5b98) in the book of Zhouli \u5468\u79ae (the Rituals of Zhou), it was the director of music (dasiyue \u5927\u53f8\u6a02) who took charge of the school of grand studies (chengjun \u6210\u5747), and taught the heir-sons and the young generations the six ways of music performance with ethical values,6 that is, centrality, harmony, respect, moderation, piety, and friendship, and taught them the six artistic forms of musical language, that is, figurativeness (xing \u8208), discourse (dao \u9053), ironic (feng\u8af7), narrative (song \u980c), speech (yang \u8a00), and wording (yu \u8a9e). After they became capable of performing music with ethical values and expressing music in various forms of musical language, the heir-sons and eminent young scholars were taught the six pieces of ritual dance inherited from previous dynasties: Cloud Gate (Yunmen \u96f2\u9580) and Grand Scroll (Dajuan\u5927\u5377), Grand Concord (Daxian \u5927\u54b8), Grand Shao (Dashao \u5927\u97f6), Grand Majesty (Daxia \u5927\u590f), Grand Exaltation (Dahuo \u5927\u6fe9), and Grand Warrior (Dawu \u5927\u6b66) (see Zhouli).7 The objective of teaching the heir-sons to play short flute and string music and to perform the various kinds of ritual dance consisted in cultivating their capacity to conduct ceremonies with ritual music, rather than to become professional musicians such as vocalists, instrumentalists, or composers, all these roles often being played by the so-called gu meng \u77bd\u77c7 (the blind).\n\nAs to the value of music, what has been stressed in the Zhouli and Liji was its religious function in the rituals of sacrificial offering, such as the sacrifice to Heaven and Earth offered by Son of Heaven, that to the spirits of the land and grains by princes of the states, and the five sacrifices of the house offered by great officers.8 All ceremonies of offerings were accompanied by performances of different kinds of ritual music, songs, and dances.9 The six pieces of ritual dance are accompanied by the ritual music of the six dynasties in ancient China. As with other ancient civilizations in the world, the complete repertoires of their music performance were lost, but in China some textual descriptions of the titles, the performances, and the religious and social-political functions of its ancient ritual music still remained and could be read in some texts in the Zuozhuan, the Analects, the Liji, the Zhouli, the Guoyu \u570b\u8a9e, the L\u00fc shi chun qiu \u5442\u6c0f\u6625\u79cb, etc., which could still serve as textual evidence revealing to us a certain idea about the function of music in pre-Qin China.\n\nApparently, in referring to the above texts, the Xing zi ming chu's mention of watching the ritual dances of Lai \u8cda and Wu \u6b66, Shao \u97f6 and Xia \u590f, could be understood as dealing with and manifesting the religious value of ritual music from an aesthetics point of view. As it reads,\n\n> In watching the dance of Lai and that of Wu, there arises a feeling of being well arranged in order. In watching the dance of Shao and that of Xia, there arises a sense of beauty of simplicity. (Guodian: 180)10\n\nNow we can be sure that, in classical Confucian education, learning ritual music, for the heir-sons, is different from learning music for self-entertainment and for passing leisure time. For them, the purpose of learning music is to cultivate their spiritual sensibility, with heavy aesthetic and ethical implications, to the revealing of Heaven, Earth, and ancestors, through their training in the art of sounds. This means the religious function of ritual music has its aesthetic foundation in the human mind, as expressed by the word \"qing\" in the Xing zi ming chu. Before we discuss in more detail the relation between music and qing, we have to review briefly the shift of musical value in Confucian thought from religious function to more humanistic concerns.\n\n## 5 The Confucian Idea of Music as a Way of Self-Cultivation to be an Integral Person\n\nAlong with the collapse of Zhou aristocracy and the rise of various schools of thought in the periods of late Spring and Autumn and early Warring States, the right to receive education was no longer the privilege of royal family members. In this process, the value of music in the cultivation of the human heart\/mind degenerated. For example, the Laozi emphasized the quietness and silence of Nature, and claimed that too many sounds (five tones) would make people deaf. In the Mozi \u58a8\u5b50we find a chapter that criticizes music and there we read the claim that indulgence in the pleasure of music was a cause of corruption. Among various intellectual schools, classical Confucianism was the only school that kept the traditional idea of education and put the emphasis on the important cultural meaning of music. Confucius himself was a man of music; he used to sing, play musical instruments such as qing \u78ec, qin \u7434and se \u745f, and he even knew how to compose a piece of musical work.11 He had put to right order the repertoires of music for the Odes, and corrected their tones after his trip from Wei \u885b back to Lu \u9b6f.12 He had discussed issues related to the performance of music with the Grand Music Master of Lu saying, \"How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion\" (Analects 3.23).\n\nConfucius taught his disciples music as one of the six arts, and considered music an essential element in the completion of cultivation of a junzi or a condition sine qua non of a complete (integral) person.13\n\nMusic, considered as essential to the formation of a complete (integral) person, did not consist merely in musical performance such as playing an instrument, but in the realization, through music, of the human Dao, i.e.. the virtue of humanity (ren), without which music, as an art of sound, would become meaningless. Confucius said: \"If a man be without the virtues proper to humanity, what has he to do with music?\" (Analects 3.3) Only with the human Dao of ren, would music become properly a human art of playing with sound, and thereby the following question, proposed by Confucius himself, would have the possibility of finding an answer: \"Ritual, ritual, does it mean no more than gems and silk? Music, music, does it mean no more than bells and drums?\" (Analects 17.11)\n\nBasically, this question touched upon a crucial problem in Chinese aesthetics of music, and would prompt a series of questions on the essence and existence of music as an art. How could the sounds of bells and drums be musical and be considered as belonging to the art of music? If the answer is that their sounds are produced merely by the performance of a musician, then, what kind of music player could be considered a musician-artist? If the answer is that those who know how to play bells and drums and perform in a way that is proper to music, then the question will turn back to the original question: What is music? Who is a musician?\n\nIn contemporary Western philosophy, Martin Heidegger has taken \"the Coming of Being\/Truth in things\" as the starting point for answering questions on the origin of a work of art (Heidegger 1971: 17\u201376). In comparison, classical Confucians would take a different approach than the ontological one taken by Martin Heidegger in answering these questions. They took an ethico-aesthetic approach to consider the artistic value of \"music\" and \"musician.\" For example, the passage on the origin of music in the \"Record of Music,\"14 emphasized the moral relation between music and the human mind, rather than the technique of composing the sounds in music. Thus only junzi can understand the profound meaning of music as art. It read,\n\n> All modulations of sound take their rise from the mind of man; and music is the intercommunication of them in their relations and differences. Hence, even if beasts know sound, but they know not its modulations; and masses of the common people know the modulations, but they do not know music. It is only the superior man who can (really) know music. (Legge 1967b: 95)\n\nIn Confucian thought, music should always go along with the practice of li (ritual, propriety). Anyone who is good at musical sounds, but not familiar with li, won't deserve the name of a good musician, that is, a musician as a complete (integral) person. This is illustrated by a story that was told about Kui \u5914, who was reputed at the practice of musical sounds, but there was a rumor that he had only one leg (yizu \u4e00\u8db3). Duke Ai of Lu \u9b6f\u54c0\u526c doubted it and went to ask Confucius. Confucius explained that Kui was not a person with one leg, but a man who was capable only of playing sounds, which was insufficient, or one-legged (zu \u8db3) in metaphor, for a good musician. That is to say Kui is merely sufficient (zu \u8db3) as a musician, not a \"good\" musician.15\n\nIn a dialogue on the virtue of li, during Confucius' leisure time at home, Zi Gong\u5b50\u8ca2 asked a similar question about whether Kui was a good musician. Confucius explained, \"To be versed in the ceremonial usages, and not versed in music, we call being poorly furnished. To be versed in music, and not versed in the ceremonial usages, we call being one-sided. Now Khuei [Kui] was noted for his acquaintance with music, and not for his acquaintance with ceremonies, and therefore his name has been transmitted with the account of him (which your question implies)\" (Legge 1967b: 275\u2013276).\n\nIt is clear then, for Confucius, Kui was a man who knew enough musical sounds and performed music well, but his one-sided knowledge was not enough for him to become a good musician in the sense of having a real knowledge of music as completing his human personality.\n\n## 6 Qing as the Aesthetic Foundation of Confucian Music\n\nThe purpose of learning music was not merely to know musical sounds, but, more than that, to cultivate the capacity of realizing human Dao in its completeness. The humanistic meaning of music is therefore based on the Confucian theory of self-cultivation, which now gradually takes on a more significant role than its religious function.\n\nIn the Xing zi ming chu, the cultivation of music as an art should go along with the cultivation of li \u79ae (rule of propriety), shi \u8a69 (poetry), and shu \u66f8 (History), considered as the san shu \u4e09\u8853 (three arts), constituting thereby an integral way of orientating toward the human Dao. By learning shi, shu, liyue \u79ae\u6a02, the ability of junzi would gradually develop under the teaching of the Sages, which consisted in the formation of a complete (integral) human ability of unifying all things by analogy, learning lessons from observing the sequence of things, measuring human activities by examining the righteousness of will, and ordering human feelings in receiving them in and in expressing them out (Guodian: 178).16 The ability was obtained from the training of shi, shu, liyue functions as a whole, without neglecting one or the other, no matter by way of san shu (three arts) or liu yi (six arts). It makes sense that in the Xing zi ming chu, the emphasis on music's value in self-cultivation in no way neglected its relation with poetry (ability of using language), with ritual propriety, and with history.\n\nAccording to the Xing zi ming chu, the realization of human Dao should start from cultivating the ability of feeling (qing \u60c5). The Xing zi ming chu said: \"The Dao begins with qing (dao shi yu qing \u9053\u59cb\u65bc\u60c5)\" (Guodian: 179). As Tang Yijie \u6e6f\u4e00\u4ecb has well pointed out, \"It makes sense to say 'dao begins with qing' rather than 'dao arises from qing,' because dao exists from the start on account of human qing rather than emerging out of qing\" (Tang 2003: 271). Tang Yijie explains in his notes that, \"This is not to say that it cannot emerge at all, for it can also emerge out of rationality or study\" (Tang 2003: 279).\n\nMost of scholars' discussions on qing in the Confucian classics focus on the status of qing, referring generally to the various psychological forms of emotion, such as the seven qings (joy, anger, sadness, fear, love, disliking, liking) in the Liji,17 or the six qings (likes and dislikes, delights and angers, grieves and joys) in the Xunzi, 18 in the context of their ethical discussions about the relation between the human mind (xin \u5fc3) and human nature. The explanation of the moral function of xi \u559c (pleasure), nu \u6012 (anger), ai \u54c0 (sorrow), le \u6a02 (joy) in the Zhongyong,19 and the annotations on the concept of zhonghe \u4e2d\u548c (equilibrium and harmony) in Zhu Xi's \u6731\u71b9 Zhongyong Zhangju \u4e2d\u5eb8\u7ae0\u53e5 (Commentaries on Chapters and Sentences in the Zhongyong) have well provided us with the ethical model of interpreting the meaning of human affectivity (qing), but unfortunately all of them have left the aesthetic dimension of feeling untouched. However, this aesthetic dimension is always there in the creativity of poetry and music, and also, we should say, it exists vividly in the daily life of all people.\n\nThe interpretation of qing in the Xing zi ming chu, following the Zhongyong, has also laid the foundation of feeling (qing) on human nature (xing \u6027),20 but its emphasis was put on the aesthetic function of qing in its expression through yue\/le (music\/pleasure) and li (ritual\/propriety). In the Xing zi ming chu, the term \"qing\" is understood as the beginning of openness to the other in terms of \"all things,\" and \"yi\" as the ending, the final fulfillment, toward which human feeling tends; and \"those who understand feeling can express it properly, and those who understand yi can realize it in oneself properly\" (Guodian: 179).\n\nIn short, according to the Confucian tradition, the learning of music and ritual propriety is to cultivate the capacity of a complete person as to his\/her aesthetic feeling, which is rooted in human affectivity (qing), to be integrated with his\/her moral feeling and religious sentiment, which are expressed through yi \u7fa9 and li \u79ae.\n\n## 7 The Aesthetic Dimension of yue\/le in the Xin zi ming chu\n\nApart from its ethical function in Confucian culture, music, together with the ritual propriety with which it operates, has an aesthetic dimension as well. This consists in the pleasure (le) obtained by a sympathetic feeling that is able to share the world of other people by apprehending various affections communicated through sounds produced by other people.\n\n### 7.1 Sounds and Music, Music\/Pleasure and Ritual Propriety\n\nThe \"Record of Music\" said that \"music produces pleasure;\u2013 what the nature of man cannot be without\" (Legge 1967b: 127). Enjoying the art of music by singing songs, playing musical instruments, or simply listening to a beautiful melody, is the common aesthetic experience of music among people. A famous story about Confucius studying the Chinese lute from Shi Xiangzi \u5e2b\u8944\u5b50 tells us that for Confucius, the aesthetic pleasure of music as art does not consist only in the rhythm and melody, or only in playing with the mathematically intelligible structure of sounds, but, more so, in the existential meaningfulness conveyed through the sounds of the music, understood in a humanistic way.21 This does not mean that the Confucian theory of music has neglected the embodiment of music in sounds. On the contrary, it claims that only those who know sounds are able to talk about music and understand it. The \"Record of Music\" said, \"Hence with him who does not know the sounds we cannot speak about the airs, and with him who does not know the airs we cannot speak about the music\" (Legge 1967b: 95).\n\nThrough the aesthetic feeling produced by musical experience, a human being is given access to various kinds of pleasure in sounds as well as in music, and enjoys the experience of values revealed through them. The Xing zi ming chu has vividly described the variety of pleasures in the aesthetic experience of listening, such as listening to the sound of laughter that makes one feel lively and happy; in hearing the ballad, which makes one feel contented and excited; in listening to the melody of qin and se, when a profound feeling of praise is inspired; in watching the dance of Lai and the dance of Wu, when there arises a feeling of being well arranged in order; in watching the dance of Shao and the dance of Xia, when there arises a sense of beauty of simplicity.22\n\nThe pleasure obtained from sounds can stay no longer than the echo of laughter in the air; whereas the pleasure obtained from a musical melody will last as long as it resounds in one's own mind\/heart. The experience of Confucius in hearing the music of Shao in Qi State makes him ignore the taste of meat for 3 months (Analects 7:14). This is a typical aesthetic experience of musical art.\n\nConcerning the relation between the aesthetic pleasure of music and the self-cultivation of a junzi, the Xing zi ming chu pointed out that learning spiritual pleasure through music would be the faster way to reform one's heart.23 The longer the mind keeps the spiritual pleasure of music, the more serious it would be in returning to its own original good nature and its original qing, and the more smoothly it would be in expressing outward and in receiving inward. This is the way of realizing one's virtue (see Guodian: 180).\n\nOne of the meanings of connecting li with yue consists in the fact that the practice of ritual propriety should be realized with spiritual pleasure in heart\/mind, given that the true meaning of li is based on the feeling of respect. In daily life, sincere smiling is enough to display the pleasure of heart\/mind in the friendly exchange of agreeable words. As to the diplomatic meeting among states or nations, a concert in the state or national banquet represents the magnificence of the diplomatic rituals. We need not mention again the pious feeling in the performance of ritual music during the sacred offerings in a temple. Therefore, it makes sense for the Xing zi ming chu to claim that \"smiling is the superficial side of ritual propriety, whereas music\/spiritual joy is the deep side of ritual propriety\" (guodian: 180).\n\nConfucius once described the presentation of music in diplomatic courtesy and explained the symbolic function of music performed in the diplomatic ceremony during the visit of a ruler. This happened in Confucius' leisure time at home, after he had talked to his disciples Zizhang \u5b50\u5f35, Zigong \u5b50\u8ca2 and Yan You (\u8a00\u6e38 or Ziyou \u5b50\u6e38), on the value of li.\n\n> When one ruler is visiting another ruler, they bow to each other, each courteously declining to take the precedence, and then enter the gate. As soon as they have done so, the instruments of music, suspended from their frames, strike up. They then bow and give place to each other again, and ascend to the hall, and when they have gone up, the music stops. In the court below, the dances Hsiang and Wu are performed to the music of the flute, and that of Hsia proceeds in due order with (the brandishing of feathers and) fifes. (After this), the stands with their offerings are set out, the various ceremonies and musical performances go on in regular order, and the array of officers provided discharge their functions. In this way the superior man perceives the loving regard (which directs the entertainment). They move forward in perfect circles; they return and form again the square. The bells of the equipages are tuned to the Khai-khi [\u91c7\u9f4a]; when the guest goes out they sing the Yung [\u96cd]; when the things are being taken away, they sing the Khan-yu; and thus the superior man (sees that) there is not a single thing for which there is not its proper ceremonial usage. (Legge 1967b: 274\u2013275)\n\nIn reading Confucius' detailed description of the diplomatic courtesy and music performance in the court today, we still can feel the magnificence of li and yue in ancient China. The focus of Confucius was the symbolic function of music in showing cultivated good feeling, virtue and historical knowledge, as the text goes on to say,\n\n> The striking up of the instruments of metal, when they enter the gate, serves to indicate their good feeling; the singing of the Khing Miao [\u6e05\u5edf], when they have gone up to the hall, shows the virtue (they should cultivate); the performance of the Hsiang to the flute in the court below, reminds them of events (of history). Thus the superior men of antiquity did not need to set forth their views to one another in words; it was enough for them to show them in their music and ceremonies. (Legge 1967b: 274)\n\n### 7.2 Music, Qing, and the Sentiment of Grief\n\nIt is by the aesthetic feeling, i.e. the sense of beauty, and the moral feeling, i.e. the sentiment of respect, that superior men of antiquity could set forth their views and communicate with each other without the necessity of using verbal language. That is why the Xing zi ming chu says, \"Being in trust without saying a word are those who have the sense of beauty\" (Guodian: 181).\n\nThe temporary pleasure brought about by the musical sounds is not enough to carry on the formation of an individual's virtues and a group of people's ethos. There is no need to say it is not good enough for the good governance of a country. Confucius' criticism of the songs of Zheng and Wei was in the context of his reply to Yan Yuan's question on the government of a State. For the purpose of serving as Music of a State, Confucius recommended the dance of Shao and he alerted rulers to keep away from the sounds of Zheng, due to the latter's excessive indulgence in the pleasures of sounds, which was unqualified to serve in the ritual ceremony in a temple or in the court (Analects 15.11). It seems that Confucius didn't deny the cognitive value of the sounds of Zheng that revealed a local people's ethos. What made Confucius discontented was the mixture of the court music of ya with the popular music of Zheng (Analects 17.18).\n\nAlthough the purely melodic aspect of music is not enough to be qualified for being performed in the sacred ritual, as music of ya is thus qualified, it is still quite practical for the training of musical skill of an instrumentalist or vocalist. That is why the Xing zi ming chu says, \"The ancient music is good for mind\/heart, and the new sounds are good for the fingers, both are for the cultivation of the people\" (guodian: 180).\n\nAlong with its affirmation of the aesthetic value of music, Xing zi ming chu did not ignore the aesthetic quality of the feeling of grief. In this sense it is quite different from Zi Zhang who took grief and joy as belonging to two separate categories of crying and music: \"to grief, there belong crying and tears; to joy, songs and dancing\" (Zuozhuan: 708). By contrast, the Xing zi ming chu considered pleasure and grief as a pair of feelings that produce each other: \"The extreme development of music\/pleasure accompanies itself certainly with grief. Crying, with grief, too. All of them touch human feelings\" (Guodian: 180).\n\nThe aesthetic pleasure produces a sense of openness to other people's joy, whereas the feeling of grief produces a sympathetic feeling for other people's sorrow. The sound of crying expresses the feeling of grief as well as that of pleasure. It is only in the highest form of music that brings the highest pleasure that one would be able to convey a comprehensive feeling of sympathy capable of discerning various states of mind from sounds produced by other people. The human mind tends to play with various kinds of sounds, in which crying is but one kind of decipherable sound among others. Moreover, the great music conveys the sentiment of sadness, similar to the sound of crying. And the great pleasure in music will not be separated from the sentiment of sadness. That is to say, the sentiment of grief, as the deepest feeling (qing) of the human heart\/mind, plays an important role with a primary value in the aesthetics of Chinese music since the pre-Qin period.24\n\nHowever, the extreme happiness in the heart\/mind of a junzi caused by a melody with the sentiment of grief has nothing to do with the psychological emotions, which are changing all the time with the transient process of myriad things. It refers rather to the qing, the ability of human dao, inherent to the heart\/mind of a junzi. The following passage in the Wuxing Pian \u4e94\u884c\u7bc7 (The Five Actions) reveals the deep concern of the grief embodied in junzi's mind. \"While I do not see junzi, my grief heart cannot but agitated. Now that I have seen junzi, my heart cannot be but happy\" (Guodian: 149). This passage is followed by the verses quoted from the Shijing, \"While I do not see junzi, my grieved heart is agitated. Now that I have seen this junzi, my heart cannot be happy [like others]\" (Legge 1960: IV. 23\u201324). This song is an air of the Zhaonan \u662d\u5357 chapter in the Shijing, singing on the ascent of the southern hill for the gathering of ferns, when one is surrounded by the sounds of grass-insects and the leaping of grass-hoppers. The song should be happy, evoking delightful images of the excursion and a sense of love and satisfaction. However, paradoxically, the song also transmits a mood of grief to the audience. According to the commentary of Confucian tradition, for example in the Hanshi waizhuan \u97d3\u8a69\u5916\u50b3 (Outer Commentary to the Classics of Poetry by Han Ying),25 the grief conveyed in this poem is an allegory of the sorrowful feeling of a junzi who is worried about the lack of discontentment in his daily life full of pleasurable satisfaction. In the Hanshi waizhuan, Confucius says that a junzi has three kinds of grief: the lack of knowing, the lack of learning caused by self-contented knowledge, and the lack of action after learning. 26 His saying \"not seeing a junzi\" does not only mean the missing of someone who is away and absent, but the missing of someone who lacks the sentiment of grief, which is necessary for being a junzi. In short, the didactic function of music has its ground in its cultivation of the qing of the human heart\/mind, which operates with the dialectic interaction between yue\/le (happiness) and bei (grief).\n\n## 8 The Ethico-aesthetic Theory of Chinese Music and the \"Record of Music\"\n\nThe problems of authorship and time of composition have been issues of long debate among scholars. Nevertheless, most contemporary scholars have now agreed that the Yueji (Record of Music) chapter in the Liji was compiled in Western Han by Liu De \u5289\u5fb7, Mao Chang \u6bdb\u8407 and other Han Confucian scholars, therefore much later than the period of classical Confucianism and should not be our main concern in this chapter. 27 However, since it has been claimed by scholars to be an important Confucian work on music, we will say a few words about it here at the end of this essay. In continuity with the Xing zi ming chu, the Yueji emphasized the educational, political, and moral function of music as based on the relation between qing and yue. The statements such as \"the yue\/le \u6a02 (music\/pleasure) is something unchangeable of qing \u60c5\" (Legge 1967b: 114; translation modified); 28 \"to go to the very root of [the things] and know the changes [which they undergo] is the qing (sentiment\/essence) of pleasure in music (le\/yue)\" (Legge 1967b: 114; translation modified); all indicate the essential role of qing for understanding the meaning of music. Today, it is arguable to state that the Yueji, as a representative work of Han Confucian scholars, has integrated various pre-Qin schools' thoughts on music, including Daoism, Legalism, Mohism, Yin-yang School and Miscellaneous School, into Confucian thoughts to establish its own theory of music (Cai Zhongde 2003: 252). This syncretistic discourse on the origin of music, on the relation between rites and music, on the cultural function of music, has been an undeniable contribution to the ethico-aesthetic theory of Chinese music in the Confucian tradition.\n\nOne the one hand, the Yueji follows Confucius' thought in taking music as an ideal way to self-cultivation, to improving quality of state governance, and rectifying the folklore customs; indeed an ideal way of pursing a happy life that embodies the aesthetic value of music\/ritual music in basing it on moral righteousness. On the other hand, it follows Xunzi's thought on music in epitomizing his theory and in quoting a lengthy text directly from the Yuelun \u6a02\u8ad6 (Treatise on Music) chapter from the Xunzi, to explain how musical sounds penetrate into the human mind with deep moral affections and political consequences. From Mohism, it adopts the criticism of the decadent music of Zheng and Wei in order to propose a theory on the mutual communication between musical sounds and quality of governance. For example, it says, \"The airs of Zheng and Wei were those of an age of disorder, showing that those states were near such an abandoned condition. The airs near the river Pu, at the mulberry forest, were those of a state going to ruin. The government (of Wei) was in a state of dissipation, and the people were unsettled, calumniating their superiors, and pursuing their private aims beyond the possibility of restraint\" (Legge 1967b: 94). Since the airs of Zheng and Wei allude to a kind of decadent life, therefore they are not suitable to serve as State Music. That's why when Yan Yuan asked how the government of a country should be administered, Confucius advised, \"Let the music be the Shao with its pantomimes. Banish the songs of Zheng, and keep far from specious talkers. The songs of Zheng are licentious; specious talkers are dangerous\" (Analects 17.11).\n\nThus the Confucian concept of music does not confine itself to the perception of fluency of melody, but sees in it the pursuit of the ideal state of harmony, including the cosmological harmony between Heaven and Earth, moral harmony between heaven and the human heart\/mind, and political harmony between individuals and society. In this sense, the role of qing playing on the level of emotions should be transformed and harmonized through music in order to purify the desiring heart. Thus the Yueji says, \"Hence the superior man returns to the (good) affections (proper to his nature) in order to bring his will into harmony with them, and compares the different qualities (of actions) in order to perfect his conduct\" (Legge 1967b: 112). Thus the emphasis is put on the aspect of social harmony rather than on the aspect of art. The Yueji says, \"Therefore, when the music has full course, the different relations are clearly defined by it; the perceptions of the ears and eyes become sharp and distinct; the action of the blood and physical energies is harmonious and calm; (bad) influences are removed, and manners changed; and all under heaven there is entire repose\" (Legge 1967b:112).\n\n## 9 Conclusion\n\nIt is a common sense to say that, in general, Chinese culture as defined by classical Confucianism and reputed as a liyue culture, has always put its emphasis on the educational function of music in forming individual moral characters and people's ethos. Most of the discussions on music in ancient Confucian documents have been focused on the educational and ethical effect of music, especially in emphasizing the grandiose music of ya. In this historical and ideological context, the newly unearthed Xing zi ming chu shows us a very interesting example, in which we find a continuity of the same Confucian stereotypical idea that considers music as one of the three arts (san shu), as an important way of realizing human Dao. This represents the mainstream ideas of Confucius' legacy. On the other hand, Xing zi ming chu also provides us with something new, that is, the aesthetic value of qing, the artistic value of musical sounds, and the dialectical relation between the feeling of pleasure and that of grief in music. It considers the aesthetic quality of musical sounds, as different from other kinds of sounds, both physical and human, and relates them to the irreducible moral and affective dimensions of human existence, all in promoting them with ethical and religious values. 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New York: Harper & Row.\n\nHightower, James Robert, trans. 1952. \u97d3\u8a69\u5916\u50b3 Han Shih Wai Chuan. Han Ying's illustrations of the didactic application of the classic of songs. An annotated translation. Cambridge: Harvard University Press.\n\nKristeva, Julia.1969. Le mot, le dialogue et le roman. In Recherches pour une s\u00e9manalyse. Paris: \u00c9ditions du Seuil.\n\nKristeva, Julia. 1986. Word, Dialogue and Novel. In The Kristeva reader, ed. Toril Moi. Oxford: Blackwell.\n\nLegge, James. 1967a. Li Chi: Book of rites. Part 1, Reprinted. New Hyde Park: University Books.\n\nLegge, James. 1967b. Li Chi: Book of rites. Part 2, Reprinted. New Hyde Park: University Books.\n\nLegge, James, trans. 1960. The Chinese classics, Vols. 5, Reprinted. Hong Kong: Hong Kong University Press.\n\nLi, Ling \u674e\u96f6. 2002. Shang bo Chu jian san pian jiao du ji\u4e0a\u535a\u695a\u7c21\u4e09\u7bc7\u6821\u8b80 (Records of Proofreading on Three Pieces of Chu Bamboo Slips Published by Shanghai Museum). Taipei: Wan juan lou Publisher.\n\nLi, Xue Qin \u674e\u5b66\u52e4. 1987. Zhu jian jiayu yu Han Wei Kongshi jiaxue \u7af9\u7b80\u3008\u5bb6\u8bed\u3009\u4e0e\u6c49\u9b4f\u5b54\u6c0f\u5bb6\u5b66. Confucius Studies \u5b54\u5b50\u7814\u7a76 2:60\u201364.\n\nPuett, Michael. 2004. The ethics of responding properly: The notion of Qing \u60c5 in early Chinese thought. In Love and emotions in traditional Chinese literature, ed. Eifring, Halvor. Leiden: Brill (A general survey on the concept of qing \u60c5 in Chinese thought).\n\nSima, Qian \u53f8\u99ac\u9077. 1967. Shiji, Reprint. Taipei: Donghua Shuju.\n\nTang, Yijie \u6c64\u4e00\u4ecb. 2003. Emotion in pre-Qin Ruist moral theory: An explanation of 'Dao Begins in Qing' (trans: Brian Bruya and Hai-ming Wen.) Philosophy east and west 53(2). Hawai'i: University of Hawai'i Press (One of the first philosophical interpretations on the concept of \"Dao shi yu qing\" in the Xing zhi ming chu).\n\nWang Xiangshen \u738b\u5148\u614e, ed. 1896. Han Feizi Jijie \u97d3\u975e\u5b50\u96c6\u89e3, Reprint. Taipei: Yiwen Yinshuguan, 1983.\n\nWatson, Burton, trans. 1963. Hsun Tzu. New York: Columbia University Press.\n\nXu Fuguan \u5f90\u5fa9\u89c0. 1966. The spirit of Chinese art \u4e2d\u570b\u85dd\u8853\u7cbe\u795e. Taipei: Xuesheng Shuju (Comprehensive study on philosophy of Chinese art).\n\nZhouli \u5468\u79ae. 1815. In Shisanjin zhushu \u5341\u4e09\u7d93\u6ce8\u758f. Comp. Ruan Yuan \u962e\u5143 (1764\u20131849), Vol. 3, Reprint. Taipei: Yiwen yinshuguan, 1963.\n\nFootnotes\n\n1\n\nThe Liji has been translated by James Legge, titled as Li Chi: Book of Rites (Legge 1967b).\n\n2\n\nIn the compilation of the Five Classics of Confucianism, the theory of music was arranged in the Liji (Book of Rites). According to the explanation of guwen scholars, it was due to the disappearance of the Yuejing (Classics of Music) after Qin's fire. Nevertheless, according to jinwen scholars' understanding, a book on the theory of music never existed before. What have really existed were the documents on the rules of music sound. Since there is not enough documentary evidence to certify the original source of the texts in the Yueji, some scholars claimed that the Yueji was created by Han scholars and falsely attributed to Pre-Qin Confucians. Others claimed that the writer of Yueji was named Gongsun Ni \u526c\u5b6b\u5c3c, a Confucian scholar in the Spring and Autumn period. For detail see Cook 1995: 3\u201310.\n\n3\n\nThe word intertextuality was used by Julia Kristeva to explain the transposition in textual system. Cf. Kristeva, Julia. 1969. \"Le mot, le dialogue et le roman.\" Recherches pour une s\u00e9manalyse. Paris: \u00c9ditions du Seuil. P. 146. English translation as \"Word, Dialogue and Novel.\" The Kristeva Reader, edited by Toril Moi. Oxford: Blackwell. 1986.\n\n4\n\nThe owner of the tomb was presumably related to Chen Liang \u9673\u826f, a Confucian scholar, recorded in the Mencius.\n\n5\n\nAccording to the annotation by Li Ling, here \"dao si shu \u9053\u56db\u8853\" should be understood as consisting in four arts, say, art of mind, art of poetry, art of history and art of ritual music; whereas \"san shu\" (three arts) means, respectively, shi (poetry), shu (history), and liyue (ritual music). For the coherence of meanings, the two characters \"liyue \u79ae\u6a02\" should be read together as one way\/art, instead of being read separately as two different arts: art of li and art of yue (Li Ling 2002: 70).\n\n6\n\nAccording to the commentary of Dong Zhongshu \u8463\u4ef2\u8212 (179\u2013104 BC), quoted by Zheng Xuan \u912d\u7384 (127\u2013200) in his annotations on Liji, the meaning of dezhe \u5fb7\u8005 could be understood as the person capable to perform. Here I follow Zheng Xuan's commentary that understands the yuede \u6a02\u5fb7 as a way of music performance.\n\n7\n\nCf. \"Spring Ministry with the Overseer of Ritual Affairs\" (Chunguan Zongbo \u6625\u5b98\u5b97\u4fdd) in the Zhouli(1815).\n\n8\n\nCf. \"Royal Regulation\" in the Book of Rites, \"The son of Heaven sacrificed to Heaven and Earth; the princes of the states, to the (spirits of the) land and grain; Great officers offered the five sacrifices (of the house)\" (Legge 1967a: 225).\n\n9\n\nCf. \"Spring Ministry\" (Chunguan) in the Zhouli (1815).\n\n10\n\nI translate this passage in reference to Confucius' words about Shao and Wu in the Analects translated by James Legge: \"the Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.\" (Analects 3.25; Legge 1960: 164).\n\n11\n\nIn the Qin Cao \u7434\u64cd (a collection of ancient tunes of qin), Cai Yong \u8521\u9095 (132\u2013192 CE) noted that Confucius composed the Yilan Cao \u7317\u862d\u64cd (Tune of Elegant Orchid) to convey his poetic mood, on the returning road from Wei to his native state Lu, when he passed a hidden vale and observed a fragrant orchid flourishing alone (see Cai Yong 2002: 147). In the Analects, Confucius played the qing \u78ec (a sounding stone) while traveling in Wei. It is read, \"The Master was playing, 1 day, on a musical stone in Wei when a man, carrying a straw basket, passed door of the house where Confucius was, and said, \"His heart is full who so beats the musical stone\" (Analects 14. 40).\n\n12\n\nConfucius said, \"I returned from Wei to Lu, and then the music was reformed, and the pieces in the royal songs and praise songs all found their proper places\" (Analects 9.15).\n\n13\n\nConfucius said, \"It is by the odes that the mind is aroused. It is by the rules of propriety that the character is established. It is from music that the finish is received\" (Analects 8.8). In answering Zilu's question about a complete person, Confucius said, \"suppose a man with the knowledge of Zang Wu-Zhong, the freedom from covetousness of Gong Chuo, the bravery of Bian Zhuang Zi, and the varied talents of Ran Qiu; add to these the accomplishments of the rules of propriety and music; such a one might be reckoned a complete man\" (Analects 14.12).\n\n14\n\nBefore the discovery of the unearthed bamboo slips, \"The Record of Music,\" complied in Western-Han as a document of Confucian lineage, has been considered as the unique clue to the understanding of Confucian thought on music. For example, Xu Fuguan, in his Zhongguo yishu jingshen (On Spirit of Chinese Art), contributed a chapter to investigate the spirit of Confucian thought on art through music, where he claimed that the theory of music in the \"Record of Music\" transmitted the legacy of Confucian thought on music that highly valued the relation between morality (Xu Fuguan 1966: 12).\n\n15\n\nThis story can be found in the Han Feizi jijie \u97d3\u975e\u5b50\u96c6\u89e3 (The Collected Annotations of Han Feizi) juan12: 33 \"Waichu Shuo Zuo Xia \u5916\u5132\u8aaa\u5de6\u4e0b\" (Wang Xiangshen 1896: 465).\n\n16\n\nWith different translation on the text of this passage, Michael Puett makes a comment with pedagogical meaning of the learning the san shu: \"The sages took the worthy traditions from the past, organized them, patterned (li) their qing, and thereby made them available to educate the latter-born\" (Puett 2004: 50).\n\n17\n\n\"What are the feelings of men? They are joy, anger, sadness, fear, love, disliking, liking. These seven feelings belong to men without their learning them\" (Legge 1967a: 379).\n\n18\n\nIt is read in the \"Rectifying Names\"(Zhengming \u6b63\u540d) chapter in the Xunzi: \"The likes and dislikes, delights and angers, grieves and joys of the nature are called emotions\" (Watson 1963: 139).\n\n19\n\n\"While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony\" (Legge 1960: 384).\n\n20\n\n\"Qing arises from xing (qing sheng yu xing \u60c5\u751f\u65bc\u6027)\" (Guodian: 179).\n\n21\n\nCf. Sima Qian 1967: Book 47: \"Confucius studied [the tunes of] qin from Shi Xiangzi. For 10 days [Confucius] did not advance. Shi Xiangzi said, you may go on studying more. Confucius said, I have learned the qu \u66f2 (melody) [of this tune] but I haven't get the shu\u6578 (mathematic structure). Later [Shi Xiang Zi] said, you have learned the structure you may go on. But Confucius said, I haven't learned the zhi \u5fd7 (ideal\/poetic meaning). Later [Shi Xiangzi] said, you have learned the ideal\/poetic meaning, you may go on. But Confucius said, I have not yet got the demeanour of the author. Later, getting a feeling of a person characterized by majesty with profound thoughts, a gentle, venerable person but with lofty ideal, [Confucius] said, I learned the demeanour of the author, it was someone of very dark appearance, large in size and looking far off at the sea, like the king of four countries. If it isn't Wen Wang, who else could it be? Shi Xiangzi stood up, bowed and said, the tune you were talking is exactly the Wen Wang Cao \u6587\u738b\u64cd.\" This narrative can be read also in Hanshi waizhuan, juan 5 and in Kongzi Jiayu \u5b54\u5b50\u5bb6\u8a9e (The school sayings of Confucius) Chap. 35 Bianyue \u8faf\u6a02\u89e3 (Explanation about Music). The Jiayu has been proved as authentic rather than pseudographic after the unearthed documents excavated in China since 1970s. For example, see Li Xueqin (1987).\n\n22\n\n\"When you hear singing and chanting, you will feel jovial. This is excitement. When you listen to the sounds of the lute and zither, you will feel stirred. This is distress. When you watch the Lai and Wu dances, you will feel confrontational. This is being incited. When you watch the Shao and Xia dances you will feel focused. This is frugality\" (Guodian: 180; translation in Brindley 2006b: 25, 28\u201329).\n\n23\n\n\"In general the difficult thing about learning is 'seeking one's heart-mind.' If one follows from what one has done, one is close to obtaining it, but it is not comparable to the speed with which music achieves the same end\" (Guodian: 180; translation in Brindley 2006a: 248).\n\n24\n\nThe discussion on the primary value of sadness in the aesthetics of Chinese music, see Egan 1997: 5\u201366.\n\n25\n\nThe Hanshi waizhuan \u97d3\u8a69\u5916\u50b3, attributed to Han Ying \u97d3\u5b30 (active. 200\u2013130 BC), was one of the four schools (Mao \u6bdb, Lu \u9b6f, Qi \u9f4a, Han \u97d3) of Odes learning in Han dynasty. The Hanshi waizhuan was the longest surviving document of the Odes interpretation outside the tradition of the Maoshi \u6bdb\u8a69.\n\n26\n\nCf. Hanshi waizhuan, juan 1: 18. This paragraph has been literally translated by James Robert Hightower: \"Confucius said, 'The superior man has three worries: That he does not know\u2014can he not but worry? That he knows but does not study [what he knows]\u2014can he not but worry? That he studies but does not practice what he has studied\u2014can he not but worry? The Ode says: When I have not yet seen the superior man,\/My sorrowful heart is very sad\" (Hightower 1952: 26).\n\n27\n\nConcerning the studies on the problem of the authorship and the time of composition of the Yueji, see Scott Cook (1995: 3\u201310).\n\n28\n\nJames Legge translated this passage with a different interpretation: \"In music we have the expression of feelings which do not admit of any change\" (James Legge 1967b: 114).\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_11\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 11. Wisdom and Hermeneutics of Poetry in Classical Confucianism\n\nVincent Shen1\n\n(1)\n\nDepartment of Philosophy and Department of East Asian Studies, University of Toronto, Toronto, Ontario, Canada\n\nVincent Shen\n\nEmail: vincent.shen@utoronto.ca\n\nAbstract\n\nPoetry occupied a crucial position in the classical Confucian educational program. Not only did the Shijing \u8a69\u7d93 (Classic of Poetry) constitute one of the fundamental teaching materials in the Six Classics, but poetry also played an important role in the political, diplomatic, and cultural arenas in ancient China. In the cultural and educational context of ancient China, shi\u8a69 (poetry) was closely connected with yue\u6a02 (music) and li \u79ae (propriety, rites), as confirmed by what Confucius said, \"One gets inspired with poetry, established with propriety, and filled with a sense of completeness by music\" (Analects 8.8, my translation and same below). Also, the learning of poetry was necessary for elegant language and public speech, as Confucius was said to have taught Bo Yu\u4f2f\u9b5a, his son, \"One will not know what to say if one does not learn poetry\" (Analects 16.13).\n\n## 1 Introduction\n\nPoetry occupied a crucial position in the classical Confucian educational program. Not only did the Shijing \u8a69\u7d93 (Classic of Poetry) constitute one of the fundamental teaching materials in the Six Classics, but poetry also played an important role in the political, diplomatic, and cultural arenas in ancient China. In the cultural and educational context of ancient China, shi \u8a69 (poetry) was closely connected with yue \u6a02 (music) and li \u79ae (propriety, rites), as confirmed by what Confucius said, \"One gets inspired with poetry, established with propriety, and filled with a sense of completeness by music\" (Analects 8.8, my translation and same below). Also, the learning of poetry was necessary for elegant language and public speech, as Confucius was said to have taught Bo Yu \u4f2f\u9b5a, his son, \"One will not know what to say if one does not learn poetry\" (Analects 16.13).\n\nAs to the practical application of poetry in the political and diplomatic arenas, Confucius said, \"If someone is able to recite the 300 odes, yet cannot achieve anything when entrusted with political power, or cannot respond to other's specific intent when sent to a diplomatic mission, no matter how many poems he has learnt, of what use is it?\" (Analects 13.5). Here Confucius' words confirmed the historical fact that till Confucius' time, poems or odes were still quite often recited to express one's intent on political and diplomatic occasions.\n\nSuch a crucial position occupied by poetry in ancient Chinese culture and classical Confucianism must have its philosophical implications. Therefore we may ask what is the philosophical meaning and wisdom implied in Confucian teaching of poetry, which is the most succinct and essential form of language? What are the Confucian hermeneutic methods related to the interpretation of meaning in poetry? In short, what is the philosophy of Confucius' teaching of poetry?\n\nIn several places in the Analects where Confucius referred explicitly to the Shijing we can find some important messages about Confucius' understanding of poetry and his interpretation of poems.1 However, problems such as how Confucius taught poetry to his students, and what is his philosophy of teaching poetry etc., were not very clearly discussed in the Analects. Fortunately, the recently unearthed bamboo slips of Kongzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on Poetry)2 add much to our knowledge of Confucius' contribution to the teaching of poetry in ancient China. These newly unearthed texts, which might have been transcribed by Confucius' later disciples, or even disciples of his disciples, help us clarify and solve some historically debated problems. In this chapter, I will focus only on the philosophy and wisdom that seem very essential in Confucius' teaching of poetry and in his comments on poems. We can find Confucius' poetic wisdom in his comments on different kinds of poetry and individual poems, in the way he organized his teaching on the Shijing, especially in his vision of affectivity as the primordial mode of human existence and the function of poetry in both self-cultivation and public life. We will also touch upon the hermeneutic issues of how to interpret the meaning of poetry.\n\n## 2 Historical Context of Confucius' Teaching on Poetry\n\nBefore Confucius came onto the historical scene, there had been in ancient China collections of Odes by shi \u5e2b (Master), musical masters and professional collectors in each city-state, which then went through the process of royal selection by tai shi \u592a\u5e2b (Great Master), Zhou's musical officers, for the purpose of royal files and public education. The group of bamboo slips now entitled Kongzi Shilun could be read as a syllabus recording Confucius' teaching on the Shijing (Classic of Poetry). It constitutes in fact the first treatise we know till now on the Shijing for the purpose of education in early Confucianism.\n\nThese recently unearthed fragments confirm the historical facts not only that Confucius taught and gave comments on the Shijing, but also that his teaching on the Shijing was in fact quite different from Han scholars', especially that of Mao's commentaries on the Shijing, which had constituted the traditional version of the Shijing.3 First, in regard to the order, the traditional (Mao's) version of Shijing follows the order of Guofeng \u570b\u98a8, Xiaoya \u5c0f\u96c5, Daya \u5927\u96c5, and Songs \u980c, whereas in these newly unearthed fragments, Confucius' comments follow the order of Songs \u980c, Daxia \u5927\u590f (Daya \u5927\u96c5), Xiaoxia \u5c0f\u590f (Xiaoya \u5c0f\u96c5), and Bangfeng \u90a6\u98a8 (instead of Guofen \u570b\u98a8).4 Also, we find in these fragments some different titles for the same odes in the traditional version as well as some new titles that were not there in the past.5 This confirms the fact that poems selected in the Shijing were largely stable, while Confucius used an earlier version with different order of arrangement and some different titles from Mao's version in Han Dynasty.\n\nThe real difference between Confucius' teaching of poetry and that of Mao's commentary consists in their interpretations. According to Mao's commentaries, most poems in the Daya, Xiaoya, and Guofeng were produced either for praising or satiric criticism of King Xuan \u5ba3\u738b and King Li \u53b2\u738b. For example, more than half of the Guofeng poems were presumed by Mao's commentaries to be composed for political purposes. In other words, most of the Odes contained in the Daya, the Xiaoya, and the Guofeng were presumed to be either glorifying praise or satirical criticism of kings, royal families, or political leaders of the time in the form of poems, while those expressing common people's feelings and more universal human affectivity were neglected. However, when we come to the newly unearthed fragments of the Kongzi Shilun, we find that there more attention was paid to human feeling. In these fragments, except in the case of Jie Nan San \u7bc0\u5357\u5c71 and Yu Wu Zheng \u96e8\u7121\u6b63, we do not find any interpretation of verses as satirical criticism of bad kings. In this sense, the Shijing were not necessarily envisaged as poetic expression of political criticism or flattering praise, though they might sometimes have such a function. Their function of expressing human feeling and affectivity in poetic language was put in priority. It was then that a poem could have in addition other functions such as political and pragmatic ones.\n\n## 3 Confucius' Method of Teaching Poetry\n\nThe way in which Confucius commented on the Shijing, as shown in the newly unearthed bamboo slips, seems to be very systematic and pedagogical, which constituted a very intelligent way of teaching poetry on his part. We find some bamboo slips in which Confucius characterized poetry in general and the relation of poetry with other cultural activities such as music and literature. Then, we find some bamboo slip texts in which he proceeded to discuss the general characteristics of those major types of poem such as Guofeng, Xiaoxia, Daxia, and Songs. These comments might be considered as a preface or introduction to poetry in general and its major types. Then, we find some bamboo slips in which Confucius commented on each individual poem in giving their wholesome meaning as well as featuring some of their most remarkable key verses. We can suppose then that the texts of Kongzi Shilun were arranged and structured in the following order: general introduction to poetry, classification of poems and their main characteristics, summary of and comments on individual poems and the key verse(s) in each poem according to their classification. This gives us an impression of a very systematically organized syllabus of Confucius' teaching on the Shijing. Let me explain each aspect of the syllabus in the following order.\n\nFirst, concerning the nature of poetry in general, Confucius said in Fragment 1, \"Poetry could not be without earnest thoughts; music could not be without feeling; literature cannot be without good wording\" (Confucius 2001: 123).6 These words related poetry to music and literature, based upon the fact that in ancient China, odes were sung and performed with music and elegant wording. In the Zuo's Commentary on the Spring and Autumn Annals, for example, the narrative of Jizha's \u5b63\u624e reviewing Zhou's music during his diplomatic visit to the State of Lu \u9b6f, which took place in the 29th year of Duke Xiang's Reign \u8944\u526c\u4e8c\u5341\u4e8c\u5e74 (544BC), gave us typical textual evidence that odes were performed at that time with music (Legge 1994c: 545\u2013551). In Fragment 2 of the bamboo slip texts, Confucius said, \"The music itself is easy and slow. Its song is accompanied harmoniously by xun \u58ce and ci \u7b8e. Its thought is deep and far-reaching. The odes in the Daxia are full of praises for his virtues\" (Confucius 2001: 127). This comment also gave us the textual evidence that confirmed the fact that poetry was at that time performed with music. If poetry was related essentially to music, then its essential function of expressing earnest human thoughts was deeply related to human affectivity or human feeling. This brings us to Confucius' vision of affectivity as an essential mode of human existence, quite different from the traditional emphasis on his ethical and political pragmatism. We will come back to this part of Confucian wisdom after we discuss his views on different types of poems and individual pieces of poem.\n\nSecond, Confucius' comments on different types of odes: after the characterization of poetry in general and its relation with music and literature, Confucius proceeded to give comments on different types of odes such as Songs, Daxia, Xiaoxia, and Bangfeng. This order, very well articulated in the Kongzi Shilun, was in fact in reverse to the order presented in Mao's version.\n\nThe Songs, first commented on by Confucius, were generally performed in ancient China together with music in temples and royal courts, mostly for the purpose of praising the present king or the founding kings' benevolent and brilliant virtues. In the fragments where Confucius mentioned the Songs, he seemed to emphasize those kings who had achieved great merit for the country, especially King Wen. For example, in Fragment 2 of the bamboo slips, we read, \"...is it, thereby King Wen received the mandate. This Song sings his merit of conquering, which is often spoken of by his offspring. The music itself is easy and slow. Its song is accompanied harmoniously by xun \u58ce and ci \u7b8e. Its thought is deep and far-reaching. The odes in the Daxia are full of praises for his virtues, often spoken of...\" (Confucius 2001: 127). Also, in Fragment 5, we read, \"What to do with those who have great merits? To praise them in the sacrificial Songs. The verses of the Qingmiao \u6e05\u5ebf praise how supreme the merit of King [Wen] has been\" (Ibid: 131).\n\nAs shown in Fragment 2, Confucius' comments on the Songs were followed by those on the Daxia. The newly unearthed texts seem to confirm the traditional opinion that Daya poems were composed mostly for the praise of the virtues of Zhou's founding Kings, especially King Wen, for example in Fragment 2 mentioned above. Also, Fragment 7 belongs to the Daxia. It reads,\n\n> What does it mean by saying that \"[God said to King Wen:] 'I think cherishingly of your bright virtue.\" It is to say about King Wen's sincerity. 'The mandate is from Heaven. Giving the throne to King Wen.' It is a mandate by sincerity. Trustfully it is. That's why Confucius says, 'It is a Heavenly Mandate. Is it by his own multiple talents that King Wen gets it? It is his mandate.' (Ibid: 134)\n\nThese comments on the Daxia were followed by those on Xiaoxia, which was constituted of poems composed by the elites or officials of each country\/city state. There, the fragment on which Confucius gave his comment seemed to emphasize the expression of common people and the king's subjects' suffering, their worries and complaints in difficult times. Confucius said in Fragment 3, \"[The odes of Xiaoxia] express people's worries and complaints in difficult times, lamenting that their rulers are declining and being deprived of virtue\" (Ibid: 128\u2013129). These words of Confucius give us a general characterization of the Xiaoxia.\n\nAfter this, in Fragments 8 and 9, we are able to read Confucius' comments on individual poems contained in the Xiaoxia:\n\n> The Shiyue \u5341\u6708 is good at describing slanderous situations. The Yu Wu Zheng \u96e8\u7121\u6b63 and the Jie Nan San \u7bc0\u5357\u5c71 are all expressing the decline of their Lord, and kings and dukes feel ashamed. There are a lot of doubts in the Xiaomin \u5c0f\u65fb, saying that one's willing is not pleased. The Xiaowan \u5c0f\u5b9b gives no hateful words, though there seems to be no calm conscience either. The Xiaobian \u5c0f\u5f01 and the Qiaoyan \u5de7\u8a00 all talk about the harm done by those who slander. (Ibid: 135\u2013136)\n> \n> Most precious is that he blames his own self. The Tianbao \u5929\u4fdd says that he owns his happiness forever. Even when the food offered is tiny, he still keeps on his virtue like in the old days. The Qifu \u7948\u7236 also blames with reason. The Huangming \u9ec3\u9cf4 shows that the author was then stuck in difficulty and desired to return to the old days. Most people would be shamed against its anger. The Jinjin Ze Er \u83c1\u83c1\u8005\u83aa talks about the enrichment made by talented people. (Ibid: 137).\n\nIn comparison with the Xiaoxia, which was constituted of poems composed by the elites or officials of each country\/city state, the Bangfeng \u90a6\u98a8 was constituted rather of popular songs of each individual state. In the newly unearthed bamboo slips of Kongzi Shilun, most of Confucius' comments on the Shijing were on the Bangfeng, or popular songs of different states. The later term \"Guofeng\" was named Bangfeng in Confucius' time, of which the word \"bang\" was later changed to \"guo\" in Mao's version, probably in order to avoid breaking taboo against Liu Bang, name of the first emperor of Han Dynasty. The term \"feng \u98a8\" could mean transformation by way of education, custom, the ethos of the people, and the popular songs, including love songs, of the 13 states existing in the time of Spring and Autumn not including the Zhounan \u5468\u5357 and the Zhaonan \u662d\u5357. This could be seen especially in the narrative of Jizha's review of Zhou Music by which Jizha understood well the ethos of the people and the virtues of political leaders of each country well documented and performed in the court of Lu state. The theory goes that Bangfeng recorded and expressed first of all the ethos of people in each state, whether or not it had the educational function of transforming its people or the political function of criticizing or satirizing its political leaders, such as Mao and other Han scholars emphasized. In Fragments 3 and 4 of the Kongzi Shilun, Confucius says,\n\n> The Odes of Bangfeng contain a lot of things. They look generally into the customs of people by abundantly collecting materials from different countries. Its wording is elegant and its voice kind. (Ibid: 128\u2013129)\n> \n> Odes are like open doors, given to the lower people for expressing themselves. What could it be their intentions? It is to express in the Bangfeng. When people are exhausted and tired, especially when the upper elites and the lower people are not in harmony, what could it be their intentions? (Ibid: 130)\n\nAs we can see clearly from the fragments quoted above and in other comments of Confucius on individual poems, although they are not quoted here, Confucius' method of interpreting poems went much like this: he first summarized his characterization of each poem together with other poems in the same group he was commenting on before he went on to the details of each poem. He used the method of \"key verse\" by picking the most interesting verse(s) in each poem to exemplify his judgment on the poem or on the group of poems in question. In his choice of key verses and his appropriation of the meaning of each poem, there was manifested a kind of poetic phronesis,7 or poetic wisdom as an art of expressing one's value judgment.\n\n## 4 Human Affectivity and the Cultivation of Feeling\n\nThe Shijing, like the Song of Songs in the Old Testaments, expresses and thereby interprets through poetic language human affectivity as the original mode of human existence. Confucius was very clear about this point when, combining poetry, music, and literature, he said in Fragment 1 that \"Poetry could not be without willing; music could not be without feeling; literature could not be without wording.\" This line of thought should have been followed by Zisi, the grandson of Confucius, and become a legacy in the so-called Zisi-Mencius School. That is why in the text entitled Xing zi ming chu (Human Nature Comes from Mandate), a Confucian text, also in the Guodian Bamboo Slips, now attributed to the so-called \"Zisi-Mencius School,\" we read,\n\n> Human nature comes out from mandate,\n> \n> Mandate descends from Heaven,\n> \n> Dao begins with human feeling,\n> \n> Human feeling is born from human nature,\n> \n> Those who begin with human feeling,\n> \n> Will end up with righteousness. (Jinmen Museum 1994: 179. my translation)\n\nWe should notice that human feeling or affectivity is here very much emphasized, even to the point of relating it to the Dao and human nature, in saying that \"Dao begins with human feeling,\" and that \"Human feeling is born from human nature.\" In particular, it puts emphasis on the role of feeling in human self-cultivation and ethical behaviour. \"Those who begin from human feeling will end up with righteousness.\" Therefore, somehow it bases the unfolding of human nature and the fulfilment of human existence on human affectivity.\n\nMao's commentary in the Great Preface to the Shijing, though overemphasizing the political function of poetry in praising or satirizing powerful kings, still followed Confucius' idea of human feeling\/affectivity and saw it as essential to poetry. In that line of thought, Mao's Great Preface said, \"Poetry is the product of earnest thought. Thought cherished in the mind becomes earnest. Exhibited in words, it becomes poetry. The feelings move inwardly, and are embedded in words. When words are insufficient for them, recourse is had to sighs and exclamations. When sighs and exclamations are insufficient, recourse is had to prolonged utterances of song. When those prolonged utterances of song are insufficient for them, unconsciously the hands begin to move and the feet to dance\" (Legge 1994b: 34).\n\nJames Legge, when commenting on the Shijing, followed also this line of thought, though tracing it back only to Mao's Great Preface because of his ignorance of Confucius' own teaching on poetry. He said, \"By poetry, according to the Great Preface and the views generally of Chinese scholars, is denoted the expression, in rhymed words, of thought impregnated with feeling; which so far as it goes, is a good account of the species of composition\" (Legge 1994b: 1).\n\nA careful reading of the Shijing shows that the affective relation between man and woman, subjects and kings, human beings and Heaven, sometimes with love, sometimes with joy, sometimes with anxiety, sometimes with bitterness, sometimes even with hateful blame, depending on the situation they were affected and the way they were treated, were expressed through poetic language: for example, affective relation between man and woman, as in the Guanju \u95dc\u96ce (Cry of Ospreys)8; or affective relation with parents and ancestors, as in the Xiaowan \u5c0f\u5b9b9; or affective relation between subjects and his superiors and king, as in the Qifu \u7948\u7236 that showed a deep sense of complaint to the minister of war.10 The relation between subjects and king was much better in the founding period of Zhou dynasty, as exemplified by those poems concerning King Wen.11 Because of his virtues, King Wen was assured of his Mandate of Heaven as justification of the legitimacy of his political leadership. The Mandate of Heaven bestowed upon those who had virtues, such as King Wen. This presupposed an affective relation between humankind and Heaven, or God on High, in whom there was a strong belief in the period from Shang Dynasty to the early Zhou Dynasty.\n\nConfucius' comment on the function of poetry seems to have well grasped this web of existence constituted of affective relations as we can find in the Kongzi Shilun. It evokes in us an image of a great thinker, not that of a stringent political and ethical philosopher, but first of all a human person in whom we can recognize the authenticity of existence, the primacy of affectivity over discourse, and the primacy of existence over thinking.\n\nConfucius emphasized the cultivation of human affectivity, to the point of thinking innocently upon those poems expressing passionate emotions and sexual insinuations. In fact, there expressed many such kinds of emotion, such as joy, anger, sadness, blaming, hate, and lust. Some poems might appear to be sexually indecent, such as the poems of the Zhengfeng \u912d\u98a8 and the Weifeng \u885b\u98a8, yet Confucius would wrap them up in the basic spirit of the Shijing in saying that, \"All 300 odes can be covered by one of their sentences, and that is, \"Have no depraved thoughts\" (Analects 2.2; Chan 1969: 22).\n\nIn the bamboo slips of Kongzi Shilun, Confucius seemed to be very open to human feelings, especially to the feeling of love such as that expressed in the Cry of Ospreys. He made this clear in his summary characterization of the Cry of Osprey as \"joyful\" in Fragment 10, saying that, \"The Guanju sings of joyfulness.\" Then he proceeded to say, \"The Quechao \u9d72\u5de2 sings of marriage. The Gantang \u7518\u68e0 sings of praise. The Lu Yi \u7da0\u8863 sings of thinking. The Yanyan \u71d5\u71d5 sings of love. Why does it mention propriety? All for the purpose of tracing back to its origin. The Guanju understands li \u79ae by way of beauty\" (Confucius 2001: 139). Again, in Fragment 11, Confucius said, \"...it's about love. The Guanju sings of joyfulness and is enriched by the author's thinking. The Qiumu \u6882\u6728 sings of timeliness because of the author's happiness. The wisdom in the Hanguang \u6f22\u5ee3 is an unattainable wisdom. The marriage in the Quechao \u9d72\u5de2 is paired with...\" (Confucius 2001: 141). Now it is obvious that Confucius, in encouraging the expression of human feeling and the joyfulness of love, would put them back into the ethical relationship and the cultivation of feeling by li \u79ae, understood as the ritual behavior leading to harmonious relation with a sense of beauty. We can see this in Fragment 12 where Confucius said, \"The happiness [of Man and woman] should be traced back and integrated in li; that's why it could be joyful. The Qiumu sings of happiness realized by junzi\" (Confucius 2001: 142).\n\nThus, we can assume that Confucius condones the expression of human feelings through poetic language, and he sees this as a basic function of poetry. This is also corroborated by the Analects, where Confucius says, \"My young friends, why do you not study the Odes? The Odes can arouse your feelings, broaden your observations, enlarge your fellowship, and express your grievances. They help you in your immediate service to your parents and in your remote service to your rulers. They widen your acquaintance with the names of birds, animals and plants\" (Analects 17.9; Chan 1969: 47, with my modification). Confucius seems to take centrality as the principle of cultivating one's affectivity, as in the case of love songs, such as the Cry of Osprey. Confucius says, \"The Cry of Osprey is pleasing without being excessive, is mournful without being injurious\" (Analects 3.20; Ames and Rosemont 1998: 86). Here the so-called \"pleasing without being excessive,\" \"mournful without being injurious\" refer implicitly to a principle of centrality or middleness \u2013 that one should always take the middle way. The principle of centrality\/middle way allows human feelings to express themselves without becoming excessive, all to the end of achieving harmony with a sense of beauty. In short, poetry expresses human affectivity in its authentic mode, while ethics cultivates human affectivity by referring it to the measure of li and to the principle of centrality\/middle way.\n\n## 5 Function of Judgment in Meaning Appropriation: Confucian Hermeneutics of Poetry\n\nConfucius shows his wisdom in appropriating the meaning of a poem and in his judgment on it. Confucius' reading of poems may be seen as a verbal and decisional concretization of pragmatic wisdom. That is what is meant by \"appropriation of meaning by cutting or selecting text\" (duanzhan quyi \u65b7\u7ae0\u53d6\u7fa9) or, in short, \"featuring key verses,\" which in fact is a kind of poetic wisdom implying his judgment in the process of textual selection and interpretation. In the bamboo slip texts of Kongzi Shilun, we find Confucius commenting on poems by highlighting a certain key verse in order to represent the whole poem. For example, Fragment 6 reads,\n\n> [The Qingmiao \u6e05\u5edf says,] \"Great is the number of the officers, assiduous followers of the virtue of King Wen.\" I pay my homage to this. The Liewen \u70c8\u6587 says, \"What is most powerful is being the Man.\" \"What is most distinguished is being virtuous.\" \"Ah, the former kings are not forgotten.\" I am delighted by all these. [The Haotian You Chengming \u660a\u5929\u6709\u6210\u547d says,] \"The Heaven made its determinate mandate, which our two sovereigns received.\" They are indeed highly honored and powerful. The Songs... (Confucius 2001: 133)\n\nHere in this text Confucius puts together a group of key verses of different poems in the Songs to emphasize the idea that the moral admirability and the ethical power of the person of King Wen consist in his virtue, seen as the honorable assurance of the Mandate of Heaven bestowed on him. The theme of \"Mandate of Heaven\" in the case of King Wen seems to be very much cherished by Confucius. We read, for example, in Fragments 7 and 22, that,\n\n> What does it mean by saying that \"[God said to King Wen:] 'I think cherishingly of your bright virtue\"? It is to say about King Wen's sincerity. \"The mandate is from Heaven, giving the throne to King Wen.\" It is a mandate by sincerity. Trustfully it is. That's why Confucius says, \"It is a Heavenly Mandate. Is it by his own multiple talents that King Wen gets it? It is his mandate.\" (Confucius 2001: 134)\n> \n> When the Wanqiu \u5b9b\u4e18 said, \"Full of kindly affection, yet without anything to look up to.\" I say it is good. When the Yijie \u7317\u55df said \"All four arrows again and again return to the same place. One is able to withstand rebellion.\" I like it. When the Sijiu \u9cf2\u9ce9 said that \"His deportment is uniformly coherent, his heart being tight to what is right.\" I do believe it. When the Wen Wang \u6587\u738b said that, \"King Wen is on high. Oh, bright is he in Heaven.\" I say it is excellent. (Confucius 2001: 151)\n\nThe hermeneutic method of \"featuring key verses\" presupposes a certain common familiarity with the odes and a common measure of understanding them, so that it suffices to mention the title and the key verse of a poem to make the audience understand the message in one's discourse. In other words, it is enough to pick one verse of a poem, or sometimes even only the title of that poem, to convey the affective and intellectual thoughts of the user of the poem. In ancient China, this collective familiarity with a more or less common collection of poems was a result of the fact that there were collectors of poems on the level of each city-state, and then, on a higher level, there were royal selectors of poems in the Zhou court. There were also schools where one could learn the poems, which, on the level of Zhou court, were named Piyong \u8f9f\u5ef1, and, on the level of each city-state, Pangong \u6cee\u5bae. In these schools, elites could learn the collections of poems on both central and local levels that served as their common reference. Also, they had the opportunity to learn poems from different states so as to understand the ethos of other states and the virtues of their political leaders.\n\nThe hermeneutic process was not rigid; in fact it was quite flexible. Sometimes the users or interpreters' appropriation of meaning of some words in a particular poem might be different from its original meaning. This was especially the case with Confucius when he quoted a poem to express his assessment of a person or an event. We should say that Confucius, when quoting from the Shujing \u66f8\u7d93 (Classic of Documents), attached himself more often to the original wording and meaning in it. However, when quoting from the Shijing, Confucius would depart quite often from the original meaning of a poem. This was probably because of the fact that what he quoted from the Classic of Documents, which is historical in nature, and history was supposed to be as faithful as possible to what had actually happened; whereas the Classic of Poetry is about human intentions and affectivity, which could suffer from changes in space and time and were susceptible to undergo freer subjective interpretations. This special characteristic of poetry allowed Confucius the flexibility to appropriate meanings by selecting verses, which showed a creative interpretation of his own. For example, in the Analects, we read,\n\n> Zizhang asked about the exaltation of virtue and the resolution of perplexities. The Master said, \"Make it your guiding principle to do your best to others and to be trustworthy in what you say, and move yourself to where rightness is, then you will be exalting virtue. When you love a man you want him to live and when you hate him you want him to die. If, wanting him to live, you also want him to dies, is this not being perplexed? [The Odes says] \"If you did not do so for the sake of riches, You must have done so for the sake of difference\" (Analects12.10; Lau 1983: 113; emphasis added)12\n\nHere Confucius quoted from verse 3 of the Woxing Zhi Ye \u6211\u884c\u4e4b\u91ce in the Xiaoya \u5c0f\u96c5. The original verse sang about someone who changed his mind after a marriage was made, though not necessarily because the new wife was richer, at least because she was different from the previous wife. Confucius used here the term yi \u7570 (difference) to explain the origin or cause of doubt in respect to virtue, that is, if one changed one's mind because of facing something or someone different, one would be in quandary. Confucius re-contextualized the verse by changing the case of marriage to that of virtue. We have to keep in mind that here the relation of marriage served as a metaphor for virtue, in the sense that, just as one should not change one's mind in marriage because of the new wife's being richer or being different, in the case of virtue, one should not change one's respect for virtue because of facing different situations.\n\nIn fact, Confucius' famous saying, that \"All 300 odes can be covered by one of their sentences, and that is, 'Have no depraved thoughts,'\" was itself an exemplary case in which he had appropriated the meaning of poetry by creative selection and interpretation. Originally the verse \"Have no depraved thoughts\" came from the poem entitled Jiong \u99c9(Stallions) in the Lu Songs \u9b6f\u980c, which was sung when someone was pasturing horses, where it was sung \"Ah, how they are without depravity!\"13 In the original Chinese texts, the term \"si \u601d\" was merely an auxiliary ending term similar to \"si \u516e,\" and the whole verse would say only something like, \"Ah, don't go astray,\" or \"Ah, how they are without depravity,\" as James Legge translated it. However, Confucius used the term \"si\" to denote \"thought\" and read the whole verse as \"thought without depravity.\" Thus, it was a creative reading on the part of Confucius.\n\nNow, according to classical Confucianism, what were the hermeneutic criteria by which users of poem could achieve mutual understanding? Here we should point out one principle that says the meaning of a poem should be \"like\" (lei \u985e), which means both \"similarity\" and \"befittingness.\" On the one hand, the true intention of the user of poems should be similar to the literal, figural, or imaginable meaning of words, verses, or odes used in the situation. On the other hand, the poems used should be befitting to the occasion and be used by other users for a similar purpose. Similarity of one's intention to one's wording means sincerity. Similarity of purpose to other users of poems means friendship or alliance for common purpose. Especially on diplomatic occasions, the use of a poem contrary to the principle of \"lei\" might create conflict or even lead to war among states. For example, according to the Confucian Classics Zuzhuan \u5de6\u50b3 (Zuo's Commentary on the Spring and Autumn Annals), in the 16th year of Duke Xiang's Reign \u8944\u526c\u5341\u516d\u5e74 (557BC), during the banquet of Marquis of Jin \u6649 with other princes at Wen \u6eab, the Marquis of Jin said that \"The poems sung in the banquet must be similar and befitting the occasion, now the poem sung by Gao Hou \u9ad8\u539a from Qi \u9f4a State is not so.\" Thereafter a war was waged against Qi. (Legge 1994c: 472). That the misuse of a poem could have a serious consequence, even to the point of provoking a real war, was the most remarkable negative consequence of misused poetry that ever happened in the history of international affairs.\n\nWe should say that cutting verse to appropriate meaning and the criteria of similarity and befittingness concerned mostly the users of poems, yet till the time of Confucius the hermeneutic criterion of those who read or listened to poems was left untouched. It was much later, in the time of Warring State that Mencius proposed to \"trace the expressed intention by understanding\" (yiyi nizhi \u4ee5\u610f\u9006\u5fd7). We read in the upper chapter of Wanzhang \u842c\u7ae0 of the Mencius that, \"Therefore he who interprets the Odes, should not be stuck by words in detriment of a sentence, and he should not be stuck by sentence in detriment of earnest thoughts. If one can trace back to the earnest thought by understanding, he then is said to have caught its meaning\" (Mencius 5A4; my translation).\n\nUsing one's understanding of a poem to trace back to its original and earnest intent could mean, on the level of poetic hermeneutics, something very similar to what Wilhelm Dilthey says about the function of understanding in historiography. For Wilhelm Dilthey's historical hermeneutics, human life is teleological in the sense that it tends to the creation of meaning by expressing its creativity in words, deeds, and works, which, in their turn, could be understood by enacting this process of creative expression in a sympathetic understanding. While the process of creativity goes from the dynamic teleology of life to meaningful expression in words, deeds, and works, the process of understanding goes inversely from the expressed words and deeds, to trace back to the dynamic and creative process of life, via the intelligible structure of words, deeds, and works in question. When added to Confucius' \"hermeneutics from the user's point of view,\" Mencius' \"hermeneutics from the reader's point of view\" could be seen as having completed the circle between the user and the reader in the classical Confucian hermeneutics of poetry.\n\n## 6 The Use of Poetry in Public Affairs\n\nWisdom, conceived as prudence demonstrated in judgment, can be shown not only in the appropriation of meanings of poems, but also in the public use of poems. When using poems on public occasions, especially on a diplomatic occasion, which, as we have mentioned, was a common practice in ancient China, one should be wise to quote the right poem and the right verse for the right occasion. In some sense, Confucius' teaching of poetry was necessitated by his ambition to train disciples capable of taking positions in public life, of becoming officers or diplomats, for which purpose they should be well versed in the Odes. As we have quoted from the Analects, Confucius said, \"If someone is able to recite the 300 odes, yet cannot achieve anything when entrusted with political power, or cannot respond to other's specific intent when sent to a diplomatic mission, no matter how many poems he has learnt, of what use is it?\" (Analects 13.5).\n\nHere the necessity to have a common reference so as to facilitate common understanding and avoid alienation or conflict situations seems to exclude the possibility that Confucius might have edited an original collection of poems for his own use in his teaching of poetry. As I see it, although Confucius had a better and more systematic method of teaching poetry, it would seem to the disadvantage of his disciples if he had a different collection of poems than the one commonly used. In the Zuo's Commentary of the Spring and Autumn Annals, where poems were reported to have been performed 73 times, only in two performances were the quoted poems unrecognized because of the ignorance of the person in question. This shows that there was a very high consensus as to what poems to learn and there was no need for Confucius to break this consensus by producing a different collection of poems for his own teaching and for the good career of his students. On the other hand, according to the Analects, Confucius had reorganized the order and the musical tuning of those collected poems. We read in the Analects that,\n\n> The Master said, \"It was after my return from Wei to Lu that music was put right, with the ya \u96c5 and the song \u980c being assigned their proper places.\" (Lau 1983: 81)\n\nConfucius' teaching of the poem was for the purpose of his disciples' self-cultivation as well as their future career in public service. Confucius said in the Analects, \"Unless you study the Odes, you will be ill-equipped to speak\" (Lau 1983: 167). That is also why he was concerned that his disciples could recite all the poems, and yet, when sent to foreign states, they were unable to quote them properly in responding to specific poems sung by their hosts. All these were about the public use, especially the diplomatic use, of the Odes. As proved historically by Zuo's Commentary on the Spring and Autumn Annals, the diplomatic use of the Odes was a very common practice in ancient China during the period of Spring and Autumn, especially during the period from 637BC to 505BC. In this period of time, the intellectuals, officials, and diplomats learnt poems by heart as part of their intellectual and professional formation. They used, quoted, and performed poems to express their intents, as a rhetoric device and as a token of culture. \"Perform odes to express one's intent\" (fushi yanzhi \u8ce6\u8a69\u8a00\u5fd7) became a diplomatic practice by which one used or quoted poems to express one's own wish, one's worry, and one's solicitation, and one's interlocutor or entertainer would also respond by quoting relevant verses.\n\nFor example, according to the record of the Zuozhuan, in the 23rd year of Duke Xi's Reign \u50d6\u526c\u4e8c\u5341\u4e09\u5e74 (637BC), Jin \u6649 prince Chong Er \u91cd\u8033 in his exile visited Qin State. Chong Er sang the Hesui \u6cb3\u6c34 (River Water),14 the Earl Mu of Qin responded with the Liuyue\u516d\u6708, singing of King Xuan of Zhou's order to Yin Jifu \u5c39\u5409\u752b to conquer the Yanyun \u513c\u72c1, and one could read there a verse like \"The King had ordered the expedition, to help the son of Heaven.\" Chong Er, advised by Zhao Shuai \u8d99\u8870, bowed to express his gratitude to Earl Mu of Qin, in acknowledgement of his encouraging him to retake the control of his own country and become a great assisting Earl to Zhou King. This was a story of properly responding to poems on a diplomatic occasion.\n\nOn the other hand, it would be a shameful matter if a diplomat sent to another state did not understand the words and intents of the poem sung to him. For example, the Zuozhuan told the story that, in the 12th year of Duke Zhao's Reign (530BC), the State of Song sent Huading \u83ef\u5b9a on a diplomatic mission to the State of Lu, where Duke Zhao of Lu entertained him with a banquet and the Luxiao \u84fc\u856d was played for him, which sang of the delight of seeing the diplomat. The four verses sang respectively of the happiness of seeing the noble man with delightful words in banquet, with appreciation of favor and brightness, with joyfulness in being virtuous, and with the shared happiness in their getting together. Unfortunately, Huading did not understand these verses and made no response to them. For that reason Duke Zhao got angry and said, \"He is sure to be driven into exile. He cherished not that 'We feast and talk'; he declared not his sense of that 'They favors me, they brighten me'; He understood not that 'Excellent virtues'; He accepts not that 'Common happiness'; how should he continue to be in that position in Song?\" (Legge 1994c: 639, my correction in bold). This is one of the two examples of poems that were sung yet ignorantly not understood in the 73 performances of poems mentioned in the Zuo's Commentary.\n\n## 7 Wisdom in the Poems\n\nTo be wise or not is also an important criterion by which Confucius judges poems. As can be seen in the newly unearthed bamboo slips of the Kongzi Shilun, Confucius characterizes a poem as wise or not in the Fragments 10, 11, 13, 27, 28, 29. So it seems that Confucius uses the term \"wise\" or \"wisdom\" quite frequently in his characterization of poems. If wisdom concerns a prudent way of delivering judgment, then caution should be paid as to cases in which judgment could be distorted in both ethical and political matters. This is generally called a case of slander, a kind of malicious statement, or an utterance of defamatory statements injurious to the wellbeing of a person. If wisdom concerns judgment that reveals truth, then slander is a dissimulation of truth that causes injury to one's wellbeing or fame. Slander is generally used, in private as well as in public situations, as a tactic to gain worldly advantage by irresponsibly uttering statements that dissimulate truth and thereby cause injury to one's opponents in a competitive or conflict situation. In the newly unearthed bamboo slips of Kongzi Shilun, Confucius has very wisely picked certain poems complaining about slanders and appealing for justice. For example, Fragment 8 reads,\n\n> The Shiyue \u5341\u6708 is good at describing slanderous situations. The Yu Wuzheng \u96e8\u7121\u6b63 and the Jie Nansan \u7bc0\u5357\u5c71 are all expressing the decline of their Lord, and kings and dukes feel ashamed. There are a lot of doubts in the Saomin \u5c11\u65fb, saying that one's willing is not pleased. The Xiaowan \u5c0f\u5b9b gives no hateful words, though there seems to be no calm conscience either. The Xiaobian \u5c0f\u5f01 and the Qiaoyan \u5de7\u8a00 all talk about the harm done by those who slander. (Confucius 2001: 135\u2013136)\n\nIt is evident then that those poems related to slanders imply always certain painful complaint. Negatively speaking, in some cases, what Confucius means by wisdom seems to be related to slanderous situations. For example, in fragment 28, Confucius says, \"...The Qiangyouqi \u7246\u6709\u85ba is with great caution and secrecy and yet knowing nothing about what to say. The Qingying \u9752\u8805 is wise\" (Confucius 2001: 158). In the Book of Odes, the poem Qingying expresses an anxious complaint against slanders that aim at separating someone from his king, using the buzzing of blue flies as a metaphor of slanderous speeches. We read the following verses of the Qingying,\n\n> They buzz about, the blue flies,\n> \n> Lighting on the fences.\n> \n> O happy and courteous sovereign,\n> \n> Do not believe slanderous speeches\n> \n> They buzz about, the blue flies,\n> \n> Lighting on the jujube trees.\n> \n> The slanderous observe no limits,\n> \n> And throw the whole kingdom into confusion. (Legge 1994b: 394\u2013395)\n\nAs shown by the Zuo's Commentary of the Spring and Autumn Annals, this poem was also used by the chieftains of barbarian tribes to complain about slanders during a diplomatic ritual of alliance. Since quoting and performing poems on social, political, or diplomatic occasions constituted a common practice among the nobles, it belonged to a part of the know-how of noble class, especially related to the li or rituals. Under the power of this ancient Chinese poetic culture, even the chieftains of barbarian tribes were familiar with it when they were establishing diplomatic relations with the Han people. For example, according to the Zuo's Commentary of the Spring and Autumn Annals, in the 14th year of Duke Xiang's Reign \u8944\u526c\u5341\u56db\u5e74 (558BC), it was mentioned that Fan Xuanzi \u8303\u5ba3\u5b50 blamed the barbarian chief Ju Zhi \u99d2\u652f for his disloyalty to Jin, and refused him participation in the morning court meeting. Ju Zhi refuted this accusation by saying that Jin was too unfair toward the barbarian tribes, and then he recited the Qingying \u9752\u8805 before he retreated from the court.\n\nWisdom is in contrasting position to slander; yet both are related to the proper or improper use of language. Confucius knows how wording as a vehicle to reveal truth is difficult. The learning of poems will equip a person well in what to say properly, whereas without learning poems, one would be ill-equipped with skill in speaking. This seems to be very much emphasized by Confucius in the newly unearthed Kongzi Shilun. For example, in Fragment 25, Confucius says that, \"The Dangdang \u8569\u8569 talks about the common people. The Youtu \u6709\u5154 expresses being in wrong time. The last chapter of the Datian \u5927\u7530 knows what to say and behaves courteously.\" In Fragment 29, he says that, \"In the Juan Er \u5377\u8033 we find no wise man. The Seqin \u6d89\u79e6 talks about quietude. The Zhu'er \u8457\u800c talks about the coming bridegroom. The Jiaozhen \u89d2\u6795 talks about woman. The Hesui \u6cb3\u6c34 talks about wisdom.\" Because of the fact that the Hesui is lost, we do not have the textual basis to judge what Confucius has in mind when he says that the Hesui is wise. Yet we can always say that wisdom on this level always concerns truth as revealed or distorted by language.\n\n## 8 Openness to the Unknown: Unending Quest of Wisdom\n\nIn conclusion, we may say that the classical Confucian classics, such as the Shijing, the Analects, the Zhuozhuan, and the Mencius, together with the newly unearthed bamboo slips Kongzi Shilun, show us the importance of poetry in ancient Chinese society in general and in Confucian teaching in particular. Especially the Kongzi Shilun conveys to us Confucius' wisdom in his systematic teaching of poetry, and in his seeing affectivity as the original mode of human existence. For Confucius, the human feelings, when expressed, should be cultivated by li leading to a virtuous life of harmony imbued with a sense of beauty. Confucius' poetic wisdom of appropriating the meaning of poetry is itself a creative interpretation and reasonable judgment of the poem's positive relevance to self-cultivation and the public realm.\n\nStill, it seems that wisdom is not totally exhausted in the cultivated expression of human affectivity and judgment, which always keeps to words that reveal truth and prudently avoids words that distort truth. Wisdom seems to be more than all these. It seems that, beyond the revealed and the expressed, wisdom is still open to the unfathomable, the hidden, and the unknown. In Fragment 10, Confucius first characterizes a poem as wise in saying that the Hanguan \u6f22\u5ee3 sings of wisdom (Confucius 2001: 139). Following this, in Fragment 11, he continues to say that \"the wisdom in the Hanguan is unattainable\" (Confucius 2001: 141). Then, in Fragment 13, he says that \"The Hanguan sings for wisdom which is uneasy to attain. Wisdom, though unattainable, is it not eternal?\" (Confucius 2001: 142).\n\nWhen we come to the traditional version of Hanguan in the Shijing, it sings in fact of some unapproachable beautiful lady (ladies) in making comparison to the uncrossable river Han. It reads,\n\n> In the South rise the trees without branches,\n> \n> Affording no shelter.\n> \n> By the Han River are girls rambling about,\n> \n> But it is vain to solicit them.\n> \n> The breath of the Han,\n> \n> Can not be dived across;\n> \n> The length of the Jiang,\n> \n> Can not be navigated with a raft.\n> \n> Many are the bundles of firewood;\n> \n> I would cut down the thorns [to form more]\n> \n> Those girls that are going to their future home,\u2013\n> \n> I would feed their horses.\n> \n> The breath of the Han,\n> \n> Can not be dived across;\n> \n> The length of the Jiang,\n> \n> Can not be navigated with a raft. (Legge 1994b: 15\u201316)\n\nIn Mao's commentary, the praise of ladies in this poem is said to be used as a metaphor to praise King Wen, under whose reign the dissolute manners of people, especially women, in the region south of Zhou, had undergone great transformation. However, contrary to Mao's commentary, the song could be read also simply as a love song, without any ideologizing ethical and political insinuation, which at most serves as a metaphor for wisdom. Thus, Confucius could interpret it as singing of the unattainability of wisdom. This is another case of Confucius appropriating meaning by creative interpretation, using Han River's uncrossability to express metaphorically a sense of the unattainability of the lady, and, furthermore, using the unattainability of the lady to tell of the unattainability of wisdom. The eternal wisdom is therefore comparable to a lady so beautiful, so attractive, yet unattainable. On this point it is quite similar to what the Book of Wisdom says, \"Wisdom I loved and searched for from my youth; I resolved to have her as my bride. I felt in love with her beauty\" (The New Jerusalem Bible 1998: 792).\n\nThe more the eternal wisdom is attractive, the more it is unattainable. Wisdom therefore possesses certain unfathomability. Confucian poetic wisdom is very humanistic in the sense that he puts emphasis on human affectivity and its appropriate expression through self-cultivation and public ritual, and yet he still opens himself to the hidden and the unfathomable dimension of existence. This implies an implicit understanding that human feeling and human desire are always longing for the infinite, while the ultimate truth is always unfathomable. Therefore, wisdom is still to be sought in the process of unending quest.\n\nReferences\n\nAmes, Roger and Henry Rosemont, trans. 1998. The analects of confucius, a philosophical translation. New York: Ballatine Books (English translation of the Analects with philosophical sensitivity to Western philosophical assumptions).\n\nChan Wing-Tsit. 1969. A source book in Chinese philosophy. Princeton: Princeton University Press (A comprehensive selection of Chinese philosophical works covering its entire historical development, with helpful introductions and explanations).\n\nConfucius. 2001. Konzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on Poetry). In The Shanghai Museum's Chu Bamboo books of the warring states, ed. Ma Chenyuan, Vol. 1. Shanghai: Shanghai Museum (recently unearthed bamboo slips on Confucius' teaching of the Classic of Poetry published by Shanghai Museum).\n\nHan Ying. 2006. Hanshi waizhuan \u97d3\u8a69\u5916\u50b3. Beijing: Beijing Tushuguan Chubanshe.\n\nHightower, James Robert, trans. 1952. Han Shih Wai Chuan, Han Ying's illustrations of the didactic application of the classic of songs. Cambridge: Harvard University Press (An annotated English translation of the Han Shih Wai Chuan).\n\nJinmen Museum, ed. 1994. Bamboo texts of Guodian Chu Tomb. Beijing: Wenwu Press (containing pre-Qin Daoist and Confucian texts unearthed in 1993 at Guodian Chu Tomb).\n\nKarlgren, Bernhard. 1942\u201346. Glosses on the book of odes. Bulletin of the Museum of Far Eastern Antiquities. Stockholm.\n\nKarlgren, Bernhard. (1950) The book of odes. Bulletin of the Museum of Far Eastern Antiquities, Stockholm (English translation with annotations by a famous Swedish sinologist and linguist).\n\nLau, D.C., trans. 1983. Confucius: The analects. Hong Kong: The Chinese University Press (one of the best English translations of the Analects).\n\nLegge, James, trans. 1994a. Confucian analects. In The Chinese classics, Vol. I. Taipei: SMC Publishing.\n\nLegge, James. 1994b. The she king. In The Chinese Classics, Vol. IV. Taipei: SMC Publishing.\n\nLegge, James. 1994c. The Ch'un Ts'ew with the Tso Chuen. In The Chinese Classics, Vol. V. Taipei: SMC Publishing.\n\nOwen, Stephen. 2006. The making of early Chinese classical poetry. Cambridge: Harvard East Asian Monograph Series (an updated work with new approach to classical Chinese poetry composed between the end of the first century B.C. and the third century A.D.).\n\nPuett, Michael. 2004. The ethics of responding properly: The notion of Qing \u60c5 in early Chinese thought. In Love and emotions in traditional Chinese literature, ed. Eifring, Halvor. Leiden: Brill.\n\nTang Yijie. 2003. Emotion in Pre-Qin Ruist moral theory: An explanation of 'Dao Begins in Qing'. Translated by Brian Bruya and Wen Hai-ming. Philosophy East and West 53.2.\n\nThe New Jerusalem Bible. 1998. Edited by Howard Wansbrough. London: Longman and Todd.\n\nWaley, Arthur. 1937. The book of songs. London\/New York\/Boston: George Allen and Unwin\/Houghton Mifflin.\n\nXu Fuguan \u5f90\u5fa9\u89c0. 1966. Zhongguo yishu jingshen. Taipei: Xusheng Shuju (A philosophical analysis of the essence of Chinese art by one of the most famous modern new Confucians).\n\nYu, Pauline, Peter Bol, Stephen Owen, and Willard Peterson. ed. 2000. Ways with words: Writing about reading texts from early China. Berkeley: University of California Press.\n\nFootnotes\n\n1\n\nSee for example, the Analects, 2.2, 7.18, 8.8, 9.15, 13.5, 16.13, 17.9, 17.10,...etc., in which Confucius talked about either the Classic of Poetry in general or various individual odes in it.\n\n2\n\nThese bamboo slips, unearthed from the Warring States Chu tombs in the area of Jinmen City, Hubei Province, China, where the Jinmen Bamboo Slips were also discovered in 1993, were found a bit later in Hong Kong antiquity market in the spring of 1994. They were then bought back, conserved and edited by the Shanghai Museum, China. The first volume of a series of books entitled Shanghai Museum's Chu Bamboo Books of the Warring States was published in November, 2001. There we find three pieces of works, now named respectively the Kongzi Shilun \u5b54\u5b50\u8a69\u8ad6 (Confucius on Poetry), the Ziyi \u7dc7\u8863 (Colorful Clothes), and the Xingqin Lun\u6027\u60c5\u8ad6 (On Human Nature and Human Affectivity). The texts now entitled Kongzi Shilun consists of 29 bamboo slips, which have been transcribed by philological scholars into 29 fragments. This is the first time we have so many fragments of Confucius' teaching on the Shijing among so many recent archaeological findings.\n\n3\n\nMao's commentaries to the Shijing were traditionally attributed to Mao Heng and Mao Chang, who were active in early Western Han Dynasty (206BC-9BC) without exact dates of birth and death. Their commentaries contained the earliest version of the Shijing.\n\n4\n\nSince the words xia \u590f and ya \u96c5 were very similar both phonetically and morphologically in ancient China, we may presume there was no big difference between the titles Daxia \u5927\u590f and Daya \u5927\u96c5, Xiaoxia \u5c0f\u590f and Xiaoya \u5c0f\u96c5. As to Bangfeng \u90a6\u98a8, it should be the original title, and was later changed to Guofen\u570b\u98a8.\n\n5\n\nAs to different titles, for example, there were Shiyue \u5341\u6708 instead of Shiyue zhijiao\u5341\u6708\u4e4b\u4ea4, Tang zhisui\u6e6f\u4e4b\u6c34 instead of Yang zhisui \u63da\u4e4b\u6c34, Bei baizhou \u5317\u767d\u821f instead of Bozhou \u67cf\u821f...etc. As to new titles, for example, Keshi\u53ef\u65af, Zhongshi \u4e2d\u6c0f, L\u00fc'er\u5f8b\u800c, Heshui \u6cb3\u6c34...etc.\n\n6\n\nAll the English translations of the Kongzi Shilun in this chapter are mine.\n\n7\n\nWe adopt the term phronesis from Aristotle, for whom it is practical wisdom in ethical sense. We use this term to express a meaning not limited to practical wisdom in ethics as for Aristotle. We extend its meaning also to poetics.\n\n8\n\nFor example, in the Guanju \u95dc\u96ce we read, \"Kwan-kwan go the ospreys, on the islet in the river. The modest, retiring, virtuous young lady; after whom a young gentleman loves to look for mate\" (Legge 1994b: 1; with my modification).\n\n9\n\nWe read, in the Xiaowan \u5c0f\u5b9b, \"Small is the cooing dove, but it flies aloft up to Heaven. My heart is wounded with sorrow, and I think of our forefathers. When the dawn is breaking. And I cannot sleep, the thoughts in my breast are of my own parents\" (Legge 1994b: 333\u2013334).\n\n10\n\nWe read, in the Qifu \u7948\u7236, \"Minister of War, We are the claws and teeth of the king. Why have you rolled us into this sorrow? So that we have no abiding place? Minister of War, We are the taloned soldiers of the king. Why have you rolled us into this sorrow? So that there is no end [of our toils]? Minister of War, we have indeed acted without discrimination. Why have you rolled us into this sorrow? So that our mothers have to do all the labor of cooking?\" (Legge 1994b: 298\u2013299).\n\n11\n\nFor example, we read, in the Wei Tian Zhi Ming \u7dad\u5929\u4e4b\u547d (The Mandate of Heaven): \"How solemn and unceasing! Oh, how illustrious was the purity of King Wen's virtue! With blessings he overwhelms us. We all receive the blessings. They are a great favour from our King Wen. May his remote descendents hold fast to them\" (Legge 1994b: 570\u2013571; with my modifications).\n\n12\n\nMy correction of D.C. Lau's translation of \"novelty\" into \"difference,\" this being more faithful to the term yi \u7570 in the Chinese text.\n\n13\n\nThe Jiong \u99c9 (Stallions) reads, \"Fat and large are the stallions, on the plains of the far-distant borders. Of those stallions, fat and large, some are cream-coloured; some, red and white; some, with white hairy legs; some, with fish eyes; All, stout carriage horses, Ah, how they are without depravity; He thinks of his horses, and thus serviceable are they\" (Legge 1994b: 613).\n\n14\n\nThe Hesui is lost now and we find only its title here in this text. However, it is possible that \"Hesui\" might be another title of the Miansui \u6c94\u6c34, in which it is sung, \"In large volume, those flowing waters go to the court of the sea. Rapid is that flying flacon, now soaring, now resting. Alas! Among my brethren, my countrymen, my friends, no one is willing to think of the prevailing disorder. But who has not parents to suffer from it?\" (Legge 1994b: 295).\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_12\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 12. Early Confucian Moral Psychology\n\nKwong-loi Shun1\n\n(1)\n\nChinese University of Hong Kong, Hong Kong, China\n\nKwong-loi Shun\n\nEmail: kls.cuhk@gmail.com\n\nAbstract\n\nIn this chapter, I discuss an aspect of early Confucian ethical thought that arguably is one of its more distinctive characteristics, namely, its emphasis on self-transformation. By self-transformation, I refer to the transformation of oneself that comes about as a result of one's own reflective efforts at self-improvement; the process that involves such efforts I will refer to as \"self-cultivation.\" This aspect of Confucian thought is related to its distinctive nature as a kind of ethical thought. Suppose we use the term \"ethics\" broadly in the sense that an ethical concern has to do with a concern with how to live, or how one should live, where the scope of \"one\" is supposed to include most of those whom we nowadays would refer to as \"human beings.\" This way of describing the scope of \"one\" is intended to accommodate the fact that the term ren \u4eba (human beings), which is the term closest to \"human beings\" in early Chinese, is not understood in biological terms in early China and, on some scholarly views, might have a more restricted scope than that of the contemporary term \"human beings.\"\n\nThis chapter is part of my work on a multivolume project on Confucian ethics, and it draws occasionally on ideas in previously published articles cited in the references.\n\n## 1 Introduction\n\nIn this chapter, I discuss an aspect of early Confucian ethical thought that arguably is one of its more distinctive characteristics, namely, its emphasis on self-transformation. By self-transformation, I refer to the transformation of oneself that comes about as a result of one's own reflective efforts at self-improvement; the process that involves such efforts I will refer to as \"self-cultivation.\" This aspect of Confucian thought is related to its distinctive nature as a kind of ethical thought. Suppose we use the term \"ethics\" broadly in the sense that an ethical concern has to do with a concern with how to live, or how one should live, where the scope of \"one\" is supposed to include most of those whom we nowadays would refer to as \"human beings.\" This way of describing the scope of \"one\" is intended to accommodate the fact that the term ren \u4eba (human beings), which is the term closest to \"human beings\" in early Chinese, is not understood in biological terms in early China and, on some scholarly views, might have a more restricted scope than that of the contemporary term \"human beings.\"\n\nWhile early Confucian thinkers did exhibit an ethical concern in this sense, the way they engage in ethical thinking and teaching is very different from the way this is done in a contemporary academic setting. Their primary concern is not with developing or transmitting a systematic general account of the ethical life, but is more immediately practical. Their attention is directly focused on the daily ethical experiences of themselves and of their associates, the concrete ethical challenges they confront, and the way for themselves and their associates to properly navigate the ethical complexities of the world. As we can see from the record of his sayings, Confucius' attention was directed primarily to providing concrete ethical guidance to specific individuals, including rulers and officials as well as his students and other close associates. Confucian thought did subsequently evolve in a more general direction, leading to more general and systematic discussions of such topics as human nature (xing \u6027). Still, even when expounding on the human condition in general terms, most major Confucian thinkers continue to direct attention to concrete situations involving specific individuals they encounter in their daily life, in a way often reflected in their more general discourse.\n\nGiven the orientation of their ethical thinking, their attention is often focused on what we would now describe as the psychology of the individual person. In reflecting on concrete situations involving specific individuals with whom they are in interaction or in discourse, they see clearly that ethical problems generally have their source in the depths of the human psychology, and it is here that the fundamental ethical task resides. And while childhood upbringing is important, the task also involves a continuous self-reflective reshaping of oneself in adult life. \"Self- cultivation\" refers to this process, and \"self-transformation\" to the goal of this process.\n\nIn elaborating on this aspect of early Confucian thought, I will take as my primary sources Chinese texts up to the early Han that are usually classified as Confucian texts, including the Lunyu \u8ad6\u8a9e (Analects) of Confucius, the Mengzi \u5b5f\u5b50 (Mencius), the Xunzi \u8340\u5b50, the Daxue \u5927\u5b78 (Great Learning), and the Zhongyong \u4e2d\u5eb8 (Centrality and Commonality). The term usually translated as \"Confucianism\" or \"Confucian thought\" is rujia \u5112\u5bb6, or the school of ru \u5112, and this term was introduced in early Han as part of a retrospective classification of the pre-Han intellectual scene. Although ru \u5112 (Confucianism) was an identifiable social group of professional ritualists and educators at that time, the school of ru \u5112 (Confucianism) was not a well defined movement before the Han. Still, the texts just referred to do share some commonalities that warrant our grouping them together, and when referring to early Confucian thought, I will be referring primarily to ideas in these texts. For convenience, when this will not lead to confusion, I might sometimes refer to these ideas simply as Confucian ideas, without specifying that they come from the early period.\n\nSo far, I have freely used the notion of self in discussing early Confucian thought. This notion requires explanation, and this will be the task of Sect. 1. In Sects. 2, 3, and 4, I discuss three aspects of the early Confucian ethical ideal related to, respectively, ren \u4ec1 (humanity, benevolence), li \u79ae (propriety, observance of the rites), and yi \u7fa9 (dutifulness, righteousness), with a focus on how the self figures within this ethical ideal. I will show that there is a sense in which each of these three aspects of the Confucian ideal involves one's moving away from a certain kind of self-centeredness, and these three sections together describe the kind of self-transformation advocated by the early Confucians. In Sect. 5, I discuss the nature of the self-cultivation process involved in such a transformation, and in Sect. 6, I discuss ways in which one's ethical attention may be properly or improperly directed in such a process.\n\n## 2 The Self\n\nTo explain the notion of self we will be ascribing to the early Confucians, let us begin with some of the terms that early Chinese thinkers use to talk about various features of a person (Shun 2004: 183\u2013199). They use the term ti \u9ad4 (body), often translated as \"body,\" to talk about the person's body, and there are also ways of referring to parts of the body, such as the four limbs (to which ti \u9ad4 also refers) and the senses. These parts of the body not only have certain capacities, such as the eyes' capacity of sight, but they also exhibit certain characteristic tendencies, such as the way the eyes are drawn toward beautiful colors. These tendencies are referred to as yu \u6b32 (desires), a term often translated as \"desires.\" This term is used not just of parts of the body, but also of the person as a whole to describe how the person is drawn toward things like life and honor. That human beings have such tendencies as part of their basic constitution is regarded as a fact about them that is pervasive and difficult to alter, a fact that is referred to as the qing \u60c5 (facts) of human beings. Later, qing \u60c5 (emotions) comes to refer to what we would describe as emotions, including such thing as joy, sorrow and anger, these also being regarded as part of the basic constitution of a person.\n\nThere is another aspect of the Chinese view of the person for which it is difficult to find a western counterpart. The body of a person is supposed to be filled with qi \u6c23 (the life forces), a kind of energy or force that flows freely in and gives life to the person. Qi \u6c23 (the life forces) is responsible for the operation of the senses, and it can be affected by what happens to the senses. It is linked to the emotions, and what we would describe as a person's physical and psychological well-being is regarded as dependent on a proper balance of qi \u6c23 (the life forces). For example, both illness and such emotional responses as fear are explained in terms of the condition of qi \u6c23 (the life forces).\n\nAmong the different aspects of the person, early Confucians attach special significance to xin \u5fc3 (heart, mind), the organ of the heart which is viewed as the site of what we would describe as cognitive and affective activities. Xin \u5fc3 (heart, mind), a term often translated as \"heart\" or \"mind\", can have desires (yu \u6b32) and emotions (qing \u60c5), and can also deliberate and focus attention on things. It has the ability to set directions that guide one's life and shape one's person as a whole, and these directions of the heart\/mind are referred to as zhi \u5fd7 (directions of the heart\/mind). Zhi \u5fd7 (directions of the heart\/mind) can refer to specific intentions or general goals, and it is something that can be set up, nourished, and attained. It can also be altered by oneself or swayed under others' influence, and lost through insufficient persistence or distraction by other things. Zhi \u5fd7 (directions of the heart\/mind) has to do with the heart\/mind's focusing itself on and constantly bearing in mind certain courses of action or goals in life, in such a way that it will guide one's action or one's life unless it is changed by oneself or under others' influence, or unless one is led to deviate from it by other distractions.\n\nZhi \u5fd7 (directions of the heart\/mind) differs from yu \u6b32 (desires) in that, while zh \u5fd7 (directions of the heart\/mind) pertains specifically to the heart\/mind, yu \u6b32 (desires) can pertain to the heart\/mind or to parts of the body such as the senses. Also, while zhi \u5fd7 (directions of the heart\/mind) involves focusing the heart\/mind in a way that guides one's actions or one's life in general, yu \u6b32 (desires) involves tendencies that one may choose to resist rather than act on. There is another term, yi \u610f (thoughts and inclinations), often translated as \"thought,\" which refers to tendencies that differ from both zhi \u5fd7 (directions of the heart\/mind) and yu \u6b32 (desires). The term can refer to one's thoughts or opinions, or to one's inclinations, which involve one's wanting to see certain things happen, or one's thinking of bringing about certain things. Unlike yu \u6b32 (desires), which can involve tendencies (such as sensory desires) that just happen to obtain without one's having a reflective awareness of them, yi \u610f (thoughts and inclinations) is more reflective in that its object is something one is aware of as part of one's thoughts, which pertain to the heart\/mind. On the other hand, yi \u610f (thoughts and inclinations) is in a less directed state than zhi \u5fd7 (directions of the heart\/mind) in that, while yi \u610f (thoughts and inclinations) can be just a thought in favor of something without one's actually having decided to act in that direction, zhi \u5fd7 (directions of the heart\/mind) involves one's actually forming the intention or aim to so act.\n\nWith this account of the early Chinese view of the person as background, we can now turn to the notion of self that might be ascribed to the early Confucians. In using the notion, I have in mind three phenomena that can be found in early Confucian texts. First, as we just saw, we find a range of terms used in early Chinese texts to talk about the constitution of an individual person, including what we nowadays would describe as physical as well as psychological aspects of a person. Thus, in early China, there is a conception of the individual person as an identifiable entity distinct from other persons. The way some thinkers view what is distinctive of a human person might make reference to the way the individual person relates to other people. For example, both Mozi and Xunzi explicitly state that they view a person (ren \u4eba) in social terms, namely, in terms of their capacity to draw and abide by social distinctions (Mozi 1948: 16\/12\/4\u20135; Xunzi 1965: 3.3b\u20134a, cf. 5.7b\u20138a). Nevertheless, while holding such views, these thinkers still speak in a way that allows them to talk about the relation between the individual person and other people, showing that they still have a conception of the individual person as distinct from, though intimately related to, other people.\n\nSecond, in classical Chinese, there are first personal pronouns, such as wo \u6211 (oneself) and wu \u543e (oneself), that can be used to refer to oneself. In addition to these first personal pronouns, the classical Chinese language also has two characters with the meaning of \"oneself\"; zi \u81eaand ji \u5df1. The two characters differ in that the former emphasizes one's relation to oneself, while the latter emphasizes oneself as contrasted with others (ren \u4eba). These linguistic observations show that the early Chinese not only have a conception of an individual person as distinct from other people, but they also regard each individual person as having a conception of oneself as an identifiable entity distinct from other people, as well as a conception of the way one relates to oneself.\n\nThird, in early Confucian texts, the characters just mentioned are often used to talk about one's examining oneself and making improvements to oneself on the basis of such self-examination. This shows that early Confucian thinkers also work with a conception of one's being related to oneself in a self-reflective manner, with the capacity to reflect on, examine, and bring about changes in oneself. They ascribe this capacity to the heart\/mind, which plays a guiding role in one's life. And, as we will discuss in greater detail later, the heart\/mind also has the capacity to hold on to the directions it sets without being swayed by external forces, as well as the capacity to constantly step back from and reflect on its own activities and to reshape them in accordance with its conception of what is proper.\n\nIn speaking of the Confucian conception of the self, I have in mind these three aspects of the way the early Confucians view the individual person \u2013 that they have a conception of an individual person as distinct from (though also intimately related to) other people, that they see each such person as also having a conception of oneself as distinct from other people and of the way one relates to oneself, and that they regard each such person as having, through the capacity of the heart\/mind, the capacity to constantly reflect on and bring about changes to oneself, including changes to the activities of the heart\/mind itself. Throughout the chapter, I will be using the notion of self in this minimal sense, without being committed to more substantive accounts of what constitutes the self, such as whether it is constituted by a stream of consciousness.\n\nHaving discussed the Confucian conception of the self, I turn now to the content of the Confucian ethical ideal. Throughout the history of Confucian thought, ren \u4ec1 (humanity, benevolence), li \u79ae (propriety, observance of the rites), and yi \u7fa9 (dutifulness, righteousness) continue to be three prominent concepts used in characterizing this ideal. I will consider these three aspects of the Confucian ideal in the next three sections, focusing on how the self figures in each. I will show that, in each case, there is a sense in which what is advocated involves one's moving away from a certain kind of self-centeredness. Together, these three aspects of the Confucian ideal point to a kind of self-transformation that involves properly situating the self in relation to others and in relation to certain ethical standards.\n\n## 3 Concern for Others\n\nRen \u4ec1 (humanity, benevolence) as part of the Confucian ethical ideal has to do with one's concern for the well-being of others. The way such concern is spelt out takes different forms in the history of Confucian thought, and ren \u4ec1 (humanity, benevolence) is also related to what some might call 'metaphysical' views, especially in later Confucian thought. In addition, there are different scholarly views on the earlier connotations of the term; for example, some believe the term carried in earlier times the connotation of fully embodying the distinctive characteristics of a human person, which accounts for the occasional translation of ren \u4ec1 (humanity, benevolence) as \"humanity.\" In my discussion, I will focus on that aspect of ren \u4ec1 (humanity, benevolence) having to do with one's concern for the well-being of others, and set aside these other dimensions of ren \u4ec1 (humanity, benevolence). This aspect of ren \u4ec1 (humanity, benevolence) has been discussed in the English language literature using various contemporary terms such as \"love,\" \"compassion,\" \"empathy,\" \"sympathy,\" or \"benevolence.\" These terms, however, often carry certain specific connotations, especially in contemporary philosophical analysis of the phenomena they refer to, that might not be present in the Confucian understanding of ren \u4ec1 (humanity, benevolence). To avoid inadvertently ascribing these connotations to ren \u4ec1 (humanity, benevolence), I will avoid the use of these terms, and instead speak of concern for the well-being of others, or simply concern for others, when referring to the relation between self and others that Confucian thinkers advocate in their discourses on ren \u4ec1 (humanity, benevolence).\n\nTo be more specific, in speaking of concern for others, I am referring to the ways in which one's attention maybe focused directly on the well-being of others without mediation by other considerations, and in a positive manner in that one seeks to promote the good of others and to alleviate their negative conditions. This way of characterizing concern for others is intended to exclude other ways in which one maybe related to the well-being of others, such as when one's attention is directed to the well-being of others as a way to accomplish other goals, or when one's attention is focused on others in a way that is conducive to their well-being though their well-being is not the object of one's attention. An example of the latter is the posture of jing \u656c (treat respectfully), which I will discuss in the next section. Characterized in this manner, the notion of concern for others is specific enough to capture the aspect of ren \u4ec1 (humanity, benevolence) under consideration, while also broad enough to accommodate the different ways in which this aspect of ren \u4ec1 (humanity, benevolence) is spelt out in the history of Confucian thought. This characterization is also non-committal on questions such as whether such concern involves one's imaginatively placing oneself in the other's position, unlike contemporary terms such as \"empathy.\" All Confucian thinkers regard such concern for others as part of the ethical ideal, and some, such as Mencius and later Confucian thinkers under his influence, believe it to be already to some extent part of the basic human constitution.\n\nOne's concern for others takes at least three distinct forms in the early Confucian discourse on ren \u4ec1 (humanity, benevolence). First, I may have a concern for the well-being of a specific individual by virtue of some special situation she is in, or some situation in which she and I are involved in some special way. A number of such examples are presented in the Mengzi \u5b5f\u5b50 (Mencius). One passage observes how one would react with ce yin \u60fb\u96b1 (commiseration) upon suddenly seeing a baby on the verge of falling into a well, and another observes how King Xuan of Qi (Qi Xuan Wang \u9f4a\u5ba3\u738b) reacted with bu ren \u4e0d\u5fcd (unable to bear the suffering of others) upon seeing an ox being led to be killed as part of a sacrificial rite (Mengzi 1984: 1A:7, 2A:6). The reactions are presented as immediate responses of the heart\/mind to some imminent negative condition of a living thing, responses that are felt with some degree of intensity and that move one to act in certain ways to alleviate or pre-empt the negative condition. These responses are not mediated by any kind of calculative attitude, though some kind of imaginative exercise might be involved \u2013 King Xuan's response to the plight of the ox is described in terms of his viewing the ox as if it were an innocent person being led to the place of execution. Beyond these general observations about the responses, the textual evidence is not sufficient to enable us to draw further conclusions about whether these responses also carry more specific connotations that are highlighted in contemporary philosophical discussions of such phenomena as compassion, empathy, or sympathy.\n\nThere is another kind of response to a specific individual that involves a situation in which I am in a position to possibly treat the individual in a certain manner. The response is conveyed by the notion shu \u6055 (reciprocity), a notion found in most of the early Confucian texts and explained in the Lunyu \u8ad6\u8a9e (Analects) in terms of my not imposing on another what I would not wish to be imposed on myself (Lunyu 1980: 15.24, cf. 12.2). Shu \u6055 (reciprocity) has to do with potentially negative conditions of an individual in that the contemplated treatment from which I should refrain is either unwelcome to the individual or not in her interest. Though shu \u6055 (reciprocity) is presented in the Lunyu \u8ad6\u8a9e (Analects) as a more reflective kind of exercise, it is likely that ideally, for the Confucians, one should cultivate oneself to the point when one would so respond without engaging in such explicit reflection (Zhu 1986: 116, 358, 672; Zhu 1983\u20131986a: 3.4b\u20135a, 1983\u20131986b: 11.30a).\n\nThe second kind of concern for others involves a concern for the well-being of another individual on an ongoing basis, by virtue of some special relation I stand to that individual. This phenomenon is related to the Confucian advocacy of a gradation in one's concern for others depending on how one is related to them. This kind of concern differs from the first in a number of ways, as can be seen from the example of one's relation to one's parents. Although one would still respond to specific situations involving potentially negative conditions of one's parent, one's attention can be directed to her in a way that is not dependent on awareness of any such situations. Instead, one's concern for her is ongoing \u2013 for example, one continues to think of her while traveling afar, hopes that her aging does not impair her health, and is constantly on guard against doing anything that would bring her disgrace. Furthermore, unlike the first kind of concern, one's attention need not be restricted to negative or potentially negative conditions of hers. Instead, one actively seeks to promote her well-being such as by looking after her health, and to bring her joy in various ways. Indeed, the relation to one's parent is even more complex as it also involves another kind of attitude which is conveyed by the term jing \u656c (treat respectfully) and which we will consider in the next section.\n\nThe third kind of concern has to do with individuals who might not be related to one in any special way. It is directed not to a specific individual, but to living things, or human beings, or a sub-class of human beings, in general. Such attitude is portrayed from time to time in early texts in connection with those who have people under their care, and is sometimes put in terms of one's forming one body (ti \u9ad4) with those under one's care. For example, the ideal ruler is described as someone who regards the common people as part of his body or who forms one body with the common people (e.g., Liji 1965: 17.16a; Guanzi 1965: 10.18a). The best illustration of this kind of attitude is probably the story of Yu's (Da Yu \u5927\u79b9) efforts to channel the flood that had caused immense suffering to the people; he was so devoted to alleviating the plight of the people that he three times passed the door of his own household without entering (Mengzi 1984: 4B29). The way a caring ruler or official feels for the people is also sometimes portrayed using the relation between parents and children as analogy \u2013 the ruler or official is like the parents (fu mu \u7236\u6bcd) of the common people, whom they look after as if caring for a new born infant (chi zi \u8d64\u5b50) (e.g., Mengzi 1984: 3A5). This kind of concern differs from the first in that one's concern is directed not to any specific individual but to people generally, and it can be directed not just to alleviating their suffering but also to positively promoting their well-being.\n\nWhile the three kinds of concern just described differ in important ways, they share the common underlying idea that, ideally, one's attention should be directed to, and one should be sensitive to, the well-being of others in certain appropriate ways. Falling short of this ideal involves one's being overly focused on one's own interests and well-being, and as a result being insufficiently attentive and sensitive to the interests and well-being of others. Put differently, self and others should ideally be connected in certain appropriate ways, and it is a kind of self-centeredness that separates one from others. Part of the self-transformation that the early Confucians advocate involves one's moving away from this kind of self-centeredness, properly situating the self in relation to others. This aspect of the early Confucian ideal is later taken up by Sung-Ming Confucians and developed into the idea of 'one body.' Each individual person ideally forms one body with all living things in that one is sensitive and responsive to the conditions of all living things, and it is through self- centeredness (si \u79c1) that one separates oneself from others (Shun 2005: 1\u20139).\n\n## 4 Lowering Oneself and Elevating Others\n\nLet us turn next to a cluster of attitudes related to li \u79ae (propriety, observance of the rites), a term often translated as \"rites.\" Li \u79ae (propriety, observance of the rites) originally referred to rites of sacrifices, but later came to be used of rules of conduct governing ceremonial behavior in various recurring social contexts. Subsequently, its scope broadened even further to include rules governing behavior appropriate to one's social position, though it continued to be used frequently in connection with ceremonial behavior. From a contemporary western perspective, in which there is not one single term whose scope even approximates that of li \u79ae (propriety, observance of the rites), it might seem puzzling how this variety of rules can be subsumed under a single term. What gives unity to the rules of li \u79ae (propriety, observance of the rites) is the spirit behind li \u79ae (propriety, observance of the rites), which is presented in early texts as jing \u656c (treat respectfully), a term often translated as \"respect\". Li \u79ae (propriety, observance of the rites) is also related to other attitudes, such as rang \u8b93 (letting others have what is good or honorable), and Mencius describes gong jing \u606d\u656c (treat respectfully and with specific postures in being respectful) and ci rang \u8fad\u8b93 (politely declining and letting others have what is good or honorable) as the basis for li \u79ae (propriety, observance of the rites) (Mengzi 1984: 2A:6, 6A:6). While these attitudes are directed toward others, they are unlike the kind of concern for others considered in the previous section, which involves one's attending directly to the well-being of others.\n\nJing \u656c (treat respectfully), though often directed toward deities or persons, can also be directed toward things and affairs, such as de \u5fb7 (virtue) or one's official responsibilities. In early texts, it is often paired with shen \u614e (a cautious and attentive attitude), and with jie \u6212 (an attitude of being on guard). It likely involves devotion, focus of mental attention, caution, and being on guard against things going wrong. It is occasionally used in early texts such as the Yijing \u6613\u7d93 (The Classics of Changes) to refer to a posture that is not directed to any specific object, and this usage is highlighted by later Confucians to refer to a posture of seriousness that is part of the self-cultivation process. But more often, it is used in early texts to refer to an attitude directed toward deities, persons, or affairs to which one should be devoted, such as one's official responsibilities (for further elaboration on jing \u656c, see Shun 1997: 52\u201354).\n\nTo see how jing \u656c (treat respectfully) differs from the kind of concern for others considered in the previous section, let us consider one's relation to one's parents. Imagine, for example, that one is serving a meal to an elderly parent who cannot take care of herself (cf. Lunyu 1980: 2.7; Mengzi 1984: 4A19, 7A37). In being concerned for her well-being, one would ensure that she is well-nourished and that the kind of food served is pleasing to her. But one could have done something similar for an animal one is keeping as a pet. Jing \u656c (treat respectfully t) toward the parent involves an attitude that goes beyond just attending directly to her well-being. It involves a certain posture toward the parent that is displayed in the way one serves the food \u2013 one's demeanor in passing the food, one's attentiveness to her reactions, the words one uses when speaking to her, one's not being distracted by non-urgent business when serving her, etc. The attentiveness and seriousness one displays, though pleasing to her, are not themselves focused directly on her material needs or on what she finds pleasing. Instead, they are focused directly on her as a person whom one should treat seriously and with attention. If we are to find a western equivalent, the posture involved is probably close to that of treating someone respectfully \u2013 while the person one treats in this manner will be pleased by such treatment, one's attention in treating the person respectfully is not directed to seeking ways to please her.\n\nWhen directed to persons, jing \u656c (treat respectfully) may have to do with certain specific qualities that pertain to its objects. For example, it may be directed to superiors in government or to elders; in these cases, it is by virtue of certain qualities that these individuals have \u2013 their superior position in government or their age \u2013 that one treats them with jing \u656c (treat respectfully). And because jing \u656c (treat respectfully) is often translated as \"respect,\" comparison with contemporary western discussions of respect for persons might lead one to draw the inference that, when Confucian thinkers advocate jing \u656c (treat respectfully) toward people in general, jing \u656c (treat respectfully) is also a response to a certain intrinsic quality shared by all human beings. Such a quality maybe labeled variously as \"human worth\" or \"human dignity,\" and treating human beings with jing \u656c (treat respectfully) maybe regarded as a matter of according them 'due regard' in the sense that jing \u656c (treat respectfully) is a response called for by such an intrinsic quality that all human beings share (for an excellent discussion that takes this direction, see Chan 2006: 229\u2013252. Though my interpretation of jing is different, my thoughts on the subject has been stimulated by Chan's discussion).\n\nIt is unclear that there is textual evidence in support of such an understanding of jing \u656c (treat respectfully t). While Confucian thinkers do advocate jing \u656c (treat respectfully), as well as other kinds of attitudes, toward special classes of people, or people in general, whether they regard these attitudes as responses called for by certain intrinsic qualities of their objects will depend on how they explain their advocacy. For example, while early Confucians advocate love toward one's parents, it does not follow that they regard such love as a response to certain intrinsic qualities pertaining to one's parents. Instead, they might explain it in terms of the past relationship between parents and children, such as how parents have cared for their children when the latter were young (e.g. Lunyu 1980: 17.21). Similarly, in urging that we treat people generally with jing \u656c (treat respectfully), it does not follow from such advocacy by itself that Confucian thinkers regard jing \u656c (treat respectfully) as a response to certain intrinsic qualities that all people share.\n\nAs far as I can tell, there is no evidence that early Confucians subscribe to the contemporary idea of intrinsic human worth or view jing \u656c (treat respectfully) in a way close to the contemporary understanding of respect for persons. As mentioned earlier, if we are to find some western equivalent to jing \u656c (treat respectfully), the attitude involved in jing \u656c (treat respectfully) is probably closer to 'treat respectfully' than to 'respect,' and the idea that we should treat people respectfully does not carry the kind of connotations that are often associated with the idea of respect for persons. That the way jing \u656c (treat respectfully) is used in early texts is unlike the way \"respect\" is used nowadays can be seen from other considerations. For example, while we might come to respect someone on learning about some special accomplishment of the person, I am not aware of any instance in which jing \u656c (treat respectfully) is similarly used in early texts. Also, in early texts, attitudes related to jing \u656c (treat respectfully) are at times presented in such a way that it involves one's viewing people as if one were dealing with them in certain contexts that did not actually obtain. For example, in the Lunyu \u8ad6\u8a9e (Analects), officials are urged to deal with people one encounters in one's travels as if one were receiving important guests, and to employ the common people as if one were conducting an important sacrifice (Lunyu 1980: 12.2). A contemporary example of a similar nature would be for senior scholars to be urged to speak with junior colleagues at professional conferences as if they were accomplished scholars. In these examples, what one is invited to do is to engage in an imaginary exercise that makes it easier for one to adopt a posture of a certain kind when dealing with others, rather than to respond to a certain intrinsic quality that exist in those whom one deals with. The translation \"treat respectfully\" better conveys this connotation of jing \u656c (treat respectfully), and helps us avoid the misleading connotations potentially generated by the translation \"respect.\"\n\nTurning to some of the other attitudes associated with li \u79ae (propriety, observance of the rites), gong \u606d (specific postures in being respectful) is often paired with jing \u656c (treat respectfully) though the two differ in their emphases. Whereas jing \u656c (treat respectfully) is an attitude of caution, seriousness, and mental attention that can be directed toward people and affairs, gong \u606d (specific postures in being respectful) is a more specific attitude having to do with attention to one's appearance, posture, manners, and manner when dealing with others. Both gong \u606d (specific postures in being respectful) and jing \u656c (treat respectfully) have to do with the way one's attention is directed, and gong \u606d (specific postures in being respectful) is not a mere matter of outward appearance. Still, in gong \u606d (specific postures in being respectful), one's attention is directed primarily to externals of the kind just described. As for ci rang \u8fad\u8b93 (politely declining and letting others have what is good or honorable), ci \u8fadinvolves politely declining, and rang \u8b93 letting others have, something good or of honor to oneself. An example of ci rang \u8fad\u8b93 (politely declining and letting others have what is good or honorable) is to politely declare one's incompetence to address a question put to one by an elder before responding to the question, rather than immediately proffering an answer (Liji 1965: 1.3b). By so doing, one conveys that one sees the opportunity to respond to the question as an honor, something that one does not necessarily deserve (For further elaboration on gong \u606d and cirang \u8fad\u8b93, see Shun 1997: 54\u201355).\n\nAlthough gong jing \u606d\u656c (treat respectfully and with specific postures in being respectful) and ci rang \u8fad\u8b93 (politely declining and letting others have what is good or honorable) differ in the manner described, they probably refer to different aspects of a more general attitude that Confucians believe underlies li \u79ae (propriety, observance of the rites). Jing \u656c (treat respectfully) involves taking the other person seriously, focusing one's attention on and treating the other person with caution. Gong \u606d (specific postures in being respectful) involves attending to one's outward presentation of oneself in dealing with the other person, including one's appearance, posture, manners, and demeanor. Together, gong jing \u606d\u656c (treat respectfully and with specific postures in being respectful) demonstrates a serious regard for the other person, in a way that would have been appropriate to someone of higher status than oneself, such as deities, superiors, or elders. Ci rang \u8fad\u8b93 (politely declining and letting others have what is good or honorable), on the other hand, involves a posture that focuses on declaring one's being in some sense 'lower' than the other, such as being less deserving of an honor that has been offered. This does not mean that one literally has a low opinion of oneself or lacks awareness of good qualities that one might have. Rather, it is a matter of not having oneself at the forefront of one's thinking when interacting with others \u2013 one does not display oneself nor seek attention or admiration. Together, gong jing \u606d\u656c (treat respectfully and with specific postures in being respectful) and ci rang \u8fad\u8b93 (politely declining and letting others have what is good or honorable) are two sides of a more general attitude that underlies li \u79ae (propriety, observance of the rites), an attitude that is described in the Liji \u79ae\u8a18 (The Book of Rites) as \"lowering oneself and elevating others\" (zi bei er zun ren \u81ea\u5351\u800c\u5c0a\u4eba) (Liji 1965: 1.3a).\n\nThe nature of this attitude can be brought out further by comparing ren \u4ec1 (humanity, benevolence) with li \u79ae (propriety, observance of the rites). Ren \u4ec1 (humanity, benevolence) has to do with a view of human beings as beings that have material needs, are vulnerable to pleasure and pain, etc. By contrast, li \u79ae (propriety, observance of the rites) has to do with a view of human beings as beings that have a sense of dignity and sensitivity to the way they are treated. This aspect of human beings requires a degree of self-awareness that is not shared by other animals. For example, while non-human animals may accept food given in whatever manner when hungry, a person would have reluctance accepting food given in an abusive manner even when starving (e.g., Mengzi 1984: 6A:10). Li \u79ae (propriety, observance of the rites), as a set of rules governing behavior in recurring social contexts, is a codification of our acknowledgement of this aspect of humans, and helps build and reinforce our conception of human beings as distinct from other animals in the manner just described. And for people standing in special social relations, such as rulers and subordinates, or parents and children, li \u79ae (propriety, observance of the rites) further codifies the acknowledgement of the special status of people in certain social positions. Human beings naturally tend to put more weight than appropriate on their own interests and well-being, and ren \u4ec1 (humanity, benevolence) helps to steer us away from such a tendency so that we also attend in appropriate ways to the interests and well-being of others. Likewise, human beings naturally tend to over-emphasize their own importance, and li \u79ae (propriety, observance of the rites) helps to steer us away from such a tendency so that we also pay appropriate attention to others in our interactions with them. The idea of 'lowering oneself and elevating others' (zi bei er zun ren\u81ea\u5351\u800c\u5c0a\u4eba) used in the Liji \u79ae\u8a18 (The Book of Rites) to characterize the attitude behind li \u79ae (propriety, observance of the rites) is not a matter of our believing ourselves to be literally in a lower position. Rather, it is a matter of our shifting our attention away from ourselves toward others, in a way that is akin to one's attitude when interacting with people in a higher position. Such redirection of attention is particularly important for those actually in a higher social position, as it is particularly tempting for them to treat those in a lower social position in a disrespectful manner. The remark in the Lunyu \u8ad6\u8a9e (Analects) about dealing with people one encounters as if one were receiving important guests, and employing the common people as if one were conducting an important sacrifice, is directed to those in office vulnerable to this tempting tendency (Lunyu 1980: 12.2).\n\nThus, as part of the Confucian ethical ideal, li \u79ae (propriety, observance of the rites) steers one away from another form of self-centeredness, different from that discussed in the previous section in connection with ren \u4ec1 (humanity, benevolence). The latter involves a move away from an undue emphasis on one's own interests and well-being that might result in insufficient attention and sensitivity to the interests and well-being of others. The former, on the other hand, involves a move away from attaching an undue importance to oneself that might result in one's not treating other people with sufficient seriousness and attentiveness. In both cases, the emphasis is on how the self should be properly situated in relation to others. In the next section, we will consider the kind of attitude associated with yi \u7fa9 (dutifulness, righteousness). While this attitude also involves a move away from a kind of self-centeredness, the emphasis in this case is on the submission of the self to certain ethical standards.\n\n## 5 The Self and Ethical Standards\n\nIn early texts, yi \u7fa9 (dutifulness, righteousness) is often related to ru \u8fb1 (disgrace), or disgrace \u2013 to be subject to disgrace is to be lacking in yi \u7fa9 (dutifulness, righteousness). Likely, the earlier meaning of yi \u7fa9 (dutifulness, righteousness) has to do with a sense of honor and an absence of disgrace; it is a matter of self-regard, not allowing oneself to be subject to disgraceful treatment. One possible attitude toward disgrace (ru \u8fb1) is wu \u60e1 (dislike, aversion), and early thinkers regarded the desire for honor (rong \u69ae) and aversion to disgrace (ru \u8fb1) as part of the fundamental constitution of human beings. But wu \u60e1 (dislike) can be directed at anything that one dislikes, such as death, unpleasant sights and sounds, or insecurity. Although all these things relate to oneself \u2013 it is one's own death or insecurity, and it is the unpleasant sights or sounds that one experiences, that one dislikes \u2013 ru \u8fb1 (disgrace) is related to oneself in a more intimate manner. The ru \u8fb1 (disgrace) one suffers is not just something that one dislikes; it reflects adversely on oneself and results in a lowering of one's standing. One's attitude toward ru \u8fb1 (disgrace) can therefore take on a special form, which is referred to as chi \u6065 (shame, regard as shameful), a term often translated as \"shame\" or \"regard as shameful.\" Unlike wu \u60e1 (dislike), chi \u6065 (shame, regard as shameful) focuses on ru \u8fb1 (disgrace) as something that is beneath oneself or lowers one's standing. Thus, chi \u6065 (shame, regard as shameful) involves a more reflective concern with the self, having to do with thoughts about the effect on oneself of certain occurrences. Though often translated as \"shame\" or \"regard as shameful,\" chi \u6065 (shame, regard as shameful) differs from contemporary western notions of shame in important respects. Chi \u6065 (shame, regard as shameful) can be directed toward something contemplated as well as toward what has already come about. It is not associated with the thought of being seen or the urge to hide oneself. Instead, it is associated with the thought of being tainted and the urge to cleanse oneself of what is tainting; the idea of cleansing oneself is conveyed by the expression xue chi \u96ea\u6065 (cleanse the tainted). Chi \u6065 (shame, regard as shameful) is linked to a resolution to either remedy the disgraceful situation if it has already obtained, or to distance oneself from or pre-empt a potentially disgraceful situation if it has not yet come about (for further elaboration on chi \u6065, see Shun 1997: 58\u201361).\n\nNow, in early China, what is regarded as disgraceful is often treatment that is insulting by public standards, such as being beaten in public, being stared in the eyes, or being treated in violation of certain accepted protocols of conduct that include li \u79ae (propriety, observance of the rites). \"Insulting\" is used here as a translation of the character wu \u4fae (insult), a character that refers to the kind of treatment just described, treatment that is inappropriate by certain generally accepted public standards. It differs from ru \u8fb1 (disgrace) in that while wu \u4fae (insult) is a matter of how certain forms of treatment measure against generally accepted public standards, ru \u8fb1 (disgrace) focuses on the viewpoint of someone who is subject to such treatment, involving a perception of the treatment as somehow diminishing oneself. Ru \u8fb1 (disgrace) is closely identified with wu \u4fae (insult) in early China \u2013 that is, what one regards as diminishing oneself is usually treatment that is insulting by generally accepted public standards. As a result, insulting treatment is viewed with chi \u6065 (regard as shameful), which is often associated with anger at a situation and the urge to fight back to avenge the situation (the discussion that follows draws on Shun (forthcoming). See also Shun 1997: 61\u201363).\n\nFighting of this kind was so pervasive in early China that it led one early thinker to propose that, if one stops seeing what is insulting as a disgrace, such fighting would stop (see the presentation of Songzi's position in Xunzi 1965: 12.11a\u201311b). Xunzi took note of this view, but disagreed on the ground that whether people fight depends on what they dislike, and as long as they dislike insulting treatment, the fighting will not stop regardless of whether one regards such treatment as a disgrace. Contrary to Xunzi, though, this thinker has probably made a valid point \u2013 in not regarding the insulting treatment as disgraceful, one no longer sees it as a personal affront even if one still dislikes it, and it is seeing something as a personal affront that leads to the kind of fierce fighting that has become problematic. In any instance, Xunzi's own position shares something in common with that of the other early thinker in that he also advocates a fundamental change in what one regards as truly disgraceful. According to him, what we regard as disgraceful should not be tied to the way others view or treat us, but should be a matter of our own ethical conduct, which also includes the way we respond to others' treatment of ourselves (Xunzi 1965: 12.12b).\n\nThis view is shared by practically all Confucian thinkers. Several passages in the Lunyu \u8ad6\u8a9e (Analects) also make the point that what one regards as shameful, that is, the proper object of chi \u6065 (shame, regard as shameful), should be a matter of one's own qualities and actions rather than the way one is viewed or treated by others. In the Mengzi \u5b5f\u5b50 (Mencius), we find a contrast between the ranks of Heaven (tian \u5929) and the ranks of human beings, and between what is truly worthy of esteem and esteem that is conferred by humans; the contrast is between the ethical attributes and official ranks in government (Mengzi 1984: 6A:16, cf. 6A:17). In addition, Mencius also advocates a higher form of courage over a lower form of courage. The latter has to do with fighting in response to insulting treatment; the former, by contrast, has to do with the resolve to correct situations that one regards as ethically problematic (Mengzi 1984: 1B:3, 2A:2). Thus, while Mencius continues to relate yi \u7fa9 (dutifulness, righteousness) to chi \u6065 (regard as shameful), he also holds the view that the kind of situations to which chi \u6065 (regard as shameful) should be directed are situations that are disgraceful by ethical standards. It follows from the early Confucian way of viewing the proper object of chi \u6065 (shame, regard as shameful) that chi \u6065 (shame, regard as shameful) is no longer linked to the thought of avenging oneself, as its object is no longer the way one is treated by others. Instead, chi \u6065 (shame, regard as shameful) has more to do with the resolve to distance oneself from certain situations that can be ethically tainting on oneself, and to correct such situations should they arise.\n\nWhat is innovative about the early Confucian position is a different way of viewing the proper object of chi \u6065 (shame, regard as shameful), while still retaining the linkage between yi \u7fa9 (dutifulness, righteousness) and chi \u6065 (shame, regard as shameful). It continues to regard a person of yi \u7fa9 (dutifulness, righteousness) as a person with a sense of self-regard, someone with the resolve to distance oneself from disgraceful situations that are tainting on oneself. But it views what is truly disgraceful in ethical terms: what is tainting on one is for one to be ethically inferior or to conduct oneself unethically. One implication of this view is a move away from a certain kind of focus on oneself. Even when I have been treated inappropriately by others, my focus is not on the situation viewed as a personal affront to myself. Instead, I view it as an ethical situation, and my focus is on how I could respond in an ethically appropriate manner to the situation. Thus, though there is still a sense of proper self-regard, this sense of self-regard is focused on my not responding in an ethically problematic manner to the situation, rather than on my not being treated in a certain manner. Having decoupled chi \u6065 (shame, regard as shameful) from the perspective of seeing something as a personal affront, and having linked it to one's own ethical conduct, chi \u6065 (shame, regard as shameful) can now be a response to a situation in which others are treated inappropriately. An example is that of King Wu (Wu Wang \u6b66\u738b), who upon seeing a tyrant heaping miseries on the people, viewed with chi \u6065 (shame, regard as shameful) the prospect of his not doing something to correct the situation (Mengzi 1984: 1B:3). The kind of self-regard highlighted in this Confucian view is different not just from the view that focuses on one's not being treated in an insulting manner, but also from the views of self-respect presented in certain contemporary philosophical discussions. On certain philosophical accounts, self-respect has to do either with a certain assessment of oneself, related to the worth of oneself or excellences that one possesses, or with protecting one's rights to or claims on not being treated in certain ways (Darwall 1977: 47\u201349). By contrast, the kind of self-regard highlighted in the Confucian view focuses on the idea of not falling below certain ethical standards in one's own behavior, involving the viewpoint that it is tainting on oneself to fall below such standards.\n\nIn this way, though the Confucian understanding of yi \u7fa9 (dutifulness, righteousness) is still related to self-regard, the focus is now on properly subordinating the self to certain ethical standards. These standards are regarded as something that the heart\/mind can grasp in a process that is akin to perception. On a number of occasions, Mencius compares the heart\/mind to the senses. Just as the senses are drawn toward and take pleasure in certain sensory objects, the heart\/mind is drawn toward and takes pleasure in liyi \u7406\u7fa9 (morality) (Mengzi 1984: 6A:7). The relation between the heart\/mind and yi \u7fa9 (dutifulness, righteousness) is described in terms of si \u601d (focusing or directing the attention of the heart\/mind); when the heart\/mind si \u601d (focusing or directing the attention of the heart\/mind), it will attain yi \u7fa9 (dutifulness, righteousness) (Mengzi 1984: 6A:15). Si \u601din early Chinese texts has the connotation of focusing or directing the attention of the heart\/mind, just as one focuses or directs the attention of the ears or eyes when one listens or looks (Shun 1997: 149\u2013153). This perceptual metaphor for describing the operation of the heart\/mind is also found in the Xunzi \u8340\u5b50. While Xunzi uses zhi \u77e5 (know, understand), a term often translated as \"know\" or \"understand,\" to describe the relation of the heart\/mind to dao \u9053 (Way) or li \u7406 (pattern), zhi \u77e5 (know, understand) is itself presented in terms of a perceptual metaphor. The zhi \u77e5 (know, understand) of the heart\/mind can be ming \u660e (bright), or bright (e.g., Xunzi 1965: 1.1a), where ming \u660e (bright) is illustrated by the brightness of fire or of the sun and moon (e.g., Xunzi 1965: 11.13a).\n\nThus, for both Mencius and Xunzi, the kind of ethical standards to which one should subordinate oneself are something that the heart\/mind can 'perceive' and to which we should respond. Furthermore, for both, there should be a firm commitment to these standards of such a kind that it can override personal interests of the most pressing kind, including one's own life. That the individual can exhibit such firmness of commitment is because zhi \u5fd7 (directions of the heart\/mind) is independent of external control in that the heart\/mind has the capacity to hold on to the directions it sets without being swayed by external forces. For example, while both the Lunyu \u8ad6\u8a9e (Analects) and the Mengzi \u5b5f\u5b50 (Mencius) emphasize the guiding role of zhi \u5fd7 (directions of the heart\/mind), comparing it to the commander of an army, the Lunyu \u8ad6\u8a9e (Analects) notes one point of dissimilarity \u2013 while an army can be deprived of its commander, even a common person cannot be deprived of the directions (zhi \u5fd7) set by the heart\/mind (Lunyu 1980: 9.26; Mengzi 1984: 2A2). Such directions can, of course, be influenced by outside factors, but the point is that the heart\/mind has the capacity to resist such influences and, for the Confucian thinkers, one should ideally cultivate oneself to attain such a steadfastness of purpose after having set the heart\/mind in the proper directions. This independence of the heart\/mind from external control is also emphasized by Xunzi, who compares the heart\/mind to the position of the ruler and the senses to the offices of government; like the ruler, the heart\/mind issues order but does not take order from anything (Xunzi 1965: 11.10a\u201310b, 15.5b\u20136a). To ensure that zhi \u5fd7 (directions of the heart\/mind) is not swayed by external influences, we need also to cultivate qi \u6c23 (the life forces), which support zhi \u5fd7 (directions of the heart\/mind). The Mengzi \u5b5f\u5b50 (Mencius) talks about nourishing the flood-like qi \u6c23 (the life forces), acknowledging that without adequate support from a cultivated qi \u6c23 (the life forces), zhi \u5fd7 (directions of the heart\/mind) can collapse and the heart\/mind can be moved (Mengzi 1984: 2A:2). Xunzi likewise emphasizes that self-cultivation involves giving order to qi \u6c23 (the life forces) and nourishing the heart\/mind (zhi qi yang xin \u6cbb\u6c23\u990a\u5fc3), again giving recognition to the complementary roles of zhi \u5fd7 (directions of the heart\/mind) and qi \u6c23 (the life forces) in this steadfastness of purpose (e.g., Xunzi 1965: 1.9a).\n\nSo far, we have discussed in connection with the Confucian conception of yi \u7fa9 (dutifulness, righteousness) the shift of attention away from the way we are treated by others to our conforming to certain ethical standards. For the early Confucians, this shift of attention to the ethical should also happen in other areas of life, including adverse circumstances of life of all kinds. This position is conveyed using the term ming \u547d (destiny, fate, decree), a term sometimes paired with yi \u7fa9 (dutifulness, righteousness) in early texts. Ming \u547d (destiny, fate, decree), often translated as \"destiny,\" \"fate,\" or \"decree,\" is used in early Confucian texts to convey a certain attitude toward adverse external conditions of life, which include not just the way we are viewed and treated by others, but also things like sickness or death. These conditions do matter to the Confucians. For example, in the Lunyu \u8ad6\u8a9e (Analects), we see Confucius lamenting the lack of appreciation by others (Lunyu 1980: 14.35), as well as expressing sorrow at the death of his favorite disciple Yan Hui \u9854\u56de (Lunyu 1980: 11.9, 11.10). At the same time, from the Confucian perspective, even though these things do matter, they pale in significance compared to our own ethical qualities. When we do not fare well in relation to the former, at least the latter is something within our control and something we can fall back on and take consolation in. This contrast between what is of true significance and within our control, and what is of comparatively lesser significance and not entirely within our control, is highlighted in a passage in the Mengzi \u5b5f\u5b50 (Mencius), which characterizes the latter in terms of ming \u547d (destiny, fate, decree) (Mengzi 1984: 7A:3).\n\nDespites its usual translation as \"destiny\" or \"fate,\" ming \u547d (destiny, fate, decree) is not used by early Confucians to express beliefs about pre-determination of things or about historical forces at work that cannot be resisted. Instead, it is used to convey an attitude that might be described as one of willing acceptance (Mengzi 1984: 7A:2). This is not a general attitude directed toward external occurrences in general, but a posture one takes up in response to specific adverse conditions of life that one actually encounters. It might be an undesirable condition that is literally not within one's control, such as the death of a beloved one. Or it might be a condition that one can still alter but only by improper means, such as avoiding one's own death by succumbing to evil. One can still be emotionally affected by these adverse conditions of life and wish things could be otherwise \u2013 one would still grieve at the death of beloved ones, be disappointed by the lack of appreciation by others, and lament the corruption that prevails. However, one would not direct one's emotional energy to blaming others or complaining about the outcome, nor become bitter and resentful (Lunyu 1980: 14.35). It does not mean that one is resigned to the situation in the sense that one becomes totally passive, a kind of fatalistic surrender to one's environment. Nor is it a matter of submission to the environment, as when a slave 'accepts' being enslaved, or a matter of inertia, as when one lets things proceed without bothering. Instead, there is an element of activism in the Confucian attitude. One would still await and welcome the possibility of change, and even when such opportunities do not arise, one would redirect one's energy in a positive direction, just as Confucius redirected his energy to teaching after having come to a realization of the futility of his political endeavors. And accompanying this acceptance of the adverse external conditions of life is a positive affirmation of the ethical values that one stands by and in which one takes consolation.\n\nFrom the preceding discussion of yi \u7fa9 (dutifulness, righteousness) and ming \u547d (destiny, fate, decree), we see that early Confucian thinkers advocate a submission of the self to certain ethical standards that the heart\/mind can grasp. They advocate a total submission of the self to such standards, even at the expense of grave consequences for oneself. This firm ethical commitment involves a move away from attaching undue significance to the interests of oneself understood in ordinary terms. Such interests include not just the way one is treated or viewed by others, but also other adverse conditions of life of all kinds. It is one's ethical qualities that are of fundamental importance, and anchoring the self in such ethical standards enables one to respond to all kinds of adverse circumstances of life without being emotionally perturbed (an idea conveyed in Mengzi 1984: 2A:2 in terms of the heart\/mind's being 'unmoved). Thus, this aspect of the Confucian ideal also involves a move away from a kind of self-centeredness that focuses on one's interest understood in more ordinary terms, to a perspective that anchors the self in the ethical standards to which one should conform.\n\n## 6 Self-Cultivation\n\nWe see from the above discussion that early Confucians advocate a fundamental transformation of the self that involves properly situating the self in relation to others and in relation to certain ethical standards. On the one hand, one submits oneself to certain ethical standards and focuses one's attention on living up to such standards rather than on how one is treated by others or on the external conditions of life. On the other hand, one attaches proper significance to the interests and well-being of others and interacts with them with proper attentiveness and seriousness. Such transformation involves a move away from certain tempting kinds of self- centeredness \u2013 an undue focus on one's own interests and well-being, on one's own importance, or on the external conditions of life to which one attaches importance. That the fundamental ethical task has to do with a move away from certain kinds of self-centeredness is hinted at in early Confucian texts, such as the observation in the Lunyu \u8ad6\u8a9e (Analects) about how attaining the ethical ideal involves \"overcoming the self\"(ke ji \u514b\u5df1) (Lunyu 1980: 12.1). This idea is taken up and highlighted in later Confucian thought, which ascribes ethical failure primarily to certain forms of self-centeredness and regards the move away from self-centeredness (si \u79c1) as the fundamental ethical task (for a discussion of Zhu Xi's \u6731\u71b9 elaboration on this idea, see Shun 2005: 1\u20139).\n\nAttaining a proper positioning of the self in one's perspective takes effort, and while Confucian thinkers also emphasize proper childhood upbringing, what is distinctive of Confucian ethical thought is its emphasis on the self-reflective ethical efforts that one undertakes as an adult. I will use \"self-cultivation\" to refer to the self-reflective process that one undertakes to attain such transformation of the self. The idea of a process of this kind is conveyed in the notion xiushen \u4fee\u8eab (self-cultivation), a term that occurs three times in the Mengzi \u5b5f\u5b50 (Mencius), is the title of a chapter in the Xunzi \u8340\u5b50, and is used to refer to one of the eight items of adult learning in the Daxue \u5927\u5b78 (Great Learning).\n\nRegarding the content of this process, it is spelt out in different ways and with different emphases in the history of Confucian thought. Since part of the transformation has to do with submitting the self to ethical standards that the heart\/mind can grasp, learning is needed for us to properly grasp such standards. The Chinese term usually translated as \"learning,\" xue \u5b78 (learning), has the connotation not just of learning in the contemporary sense, but also of drawing moral lessons from and embodying in one's daily life what one has learnt. For the Confucians, its object includes all aspects of the cultural heritage, including such items as poetry, history, rites (li \u79ae), music, and archery. The notion is particularly highlighted in the Lunyu \u8ad6\u8a9e (Analects) and the Xunzi \u8340\u5b50, the latter having a whole chapter devoted to the subject. The importance of learning is emphasized by Confucius in his own autobiographical statement that he set his heart on learning at the age of 15 (Lunyu 1980 : 2.4). And, as presented in the Xunzi \u8340\u5b50, what one has learnt from li \u79ae (rites) and from other items of the cultural heritage will permeate the whole person, and their accumulated effects will totally reshape the person in an ethical direction (e.g., Xunzi 1965: 1.4b).\n\nLearning by itself is not sufficient. Having ensured that the directions of one's heart\/mind, or zhi \u5fd7 (directions of the heart\/mind), is properly directed, one still need to cultivate one's qi \u6c23 (the life forces) to give it support to ensure that one maintains the kind of steadfastness of purpose described earlier. More importantly, there are all kinds of forces at work within oneself that can lead one astray, and so it is also important to work on one's own heart\/mind to ensure its proper ethical orientation. One might work on the heart\/mind to ensure that it performs its guiding and regulatory roles in relation to others forces at work within oneself, or to ensure that its own operations is properly oriented. I will consider these two kinds of exercises in turn.\n\nThe guiding role of the heart\/mind in relation to the senses is highlighted in a variety of early texts. The Mengzi \u5b5f\u5b50 (Mencius) presents the senses as potentially problematic if not regulated by the heart\/mind (Mengzi 1984: 6A:15), and the Huainanzi \u6dee\u5357\u5b50 likewise observes how sensory objects can distort the operation of the senses and how it is only under the heart\/mind's regulation that the senses attain their proper place (Huainanzi 1965: 7.3a, 14.7b). The Guanzi \u7ba1\u5b50 observes how external things can distort the operation of the senses, which in turn can distort the operation of the heart\/mind (Guanzi 1965: 13.6a, 16.3a). The text compares the position of the heart\/mind to that of the ruler; when the heart\/mind is in order, the senses will also be in order (Guanzi 1965: 13.1a, 16.3b). The governing role of the heart\/mind over the senses is also emphasized in the Xunzi \u7b4d\u5b50 (Xunzi 1965: 11.10a\u201310b). The Xunzi \u8340\u5b50 in addition emphasizes the importance of the heart\/mind's role in regulating desires (yu \u6b32); if unregulated, chaos will result from people's pursuing without constraint the fulfillment of their desires (e.g., Xunzi 1965: 13.1a). The \"Yueji\" chapter \u6a02\u8a18 of the Liji \u79ae\u8a18 (The Book of Rites) makes a similar point. It observes how, when human beings come into contact with external things, likes and dislikes arise. Humans are affected by things without limit, and if their likes and dislikes are not regulated, human beings would be moved to exhaust their human desires (ren yu \u4eba\u6b32) and things become problematic (Liji 1965: 11.8b\u20139a). Thus, for early Confucians, an important part of self-cultivation is to train the heart\/mind to properly guide and regulate all kinds of human desires.\n\nEthical problems can also arise from within the heart\/mind. As we have seen, early Confucians advocate self-transformation of a kind that moves us away from certain forms of self-centeredness that are themselves common and tempting human tendencies. The subtle workings of the heart\/mind can reflect such tendencies and pose obstacles. As part of the self-cultivation process, one also needs to work on the subtle activities of the heart\/mind to ensure that they are properly oriented. One illustration of this idea is the idea in the Daxue \u5927\u5b78 (Great Learning) and Zhongyong \u4e2d\u5eb8 (Centrality and Commonality) that the heart\/mind should cautiously watch over its own activities to ensure that all of its activities, however minute or subtle, are completely oriented in an ethical direction. This idea is presented in terms of one's cautiously watching over du \u7368 (what one alone can access), where du \u7368 (what one alone can access) likely refers to the minute and subtle workings of the heart\/mind that are not yet manifested outwardly and to which one alone has access (Zhu 1983\u20131986d Daxue Chap.\u200b 6, 1983\u20131986c Zhongyong Chap.\u200b 1) (for a more elaborate discussion of the idea of watching over du, see Shun 2008: 262\u2013266). In the Daxue \u5927\u5b78 (Great Learning), this idea is related to the idea of cheng yi \u8aa0\u610f (to make one's thoughts fully oriented in an ethical direction), which is a process of making one's yi \u610f (thoughts and inclinations) fully oriented in an ethical direction. Yi \u610f (thoughts and inclinations), as we saw earlier, has to do with the more reflective inclinations of the heart\/mind, unlike yu \u6b32 (desires) which can be pre-reflective. Thus, this aspect of self-cultivation is concerned with the activities of the heart\/mind itself, not just with the pre-reflective desires that need to be guided and regulated by the heart\/mind. This aspect of Confucian thought shows that the Confucians ascribe to the heart\/mind a self-reflexiveness \u2013 for any of its own activities, however minute and subtle, it has the capacity to reflect on and reshape such activities to ensure their orientation in an ethical direction. And this self-reflexiveness is related to the independence of the heart\/mind from external control \u2013 even though its activities can be influenced by external circumstances, the heart\/mind has the capacity to constantly step back and reshape its own activities under the conception of what is proper that it forms on the basis of its own reflections (the discussion of this and the next paragraph draws on Shun 2004: 188\u2013190).\n\nWe have so far focused on the heart\/mind in our discussion of self-cultivation \u2013 how the heart\/mind can grasp certain ethical standards through learning, how it can guide and regulate our feelings and desires, and how it can monitor and reshape its own operations. While the heart\/mind does play a key role in self-cultivation, it is important to note, though, that the effect of self-cultivation does not stop with the heart\/mind. For the early Confucians, the heart\/mind and other aspects of the person are mutually interacting. In early Chinese texts, we see mention of how the life forces (qi \u6c23) that fill the body can be affected by what happens to the body, such as the tastes that the mouth takes in and the sounds that the ear hears; conversely, the life forces can generate speech in the mouth and sight in the eyes. Also, the directions (zhi \u5fd7) of the heart\/mind can guide and shape the life forces (qi \u6c23) while depending on the life forces for their execution; conversely, the directions of the heart\/mind can be swayed if the life forces are not adequately nourished. It follows from the intimate link between the heart\/mind and the life forces, and between the life forces and the body, that the heart\/mind is also intimately linked to the body. For the early Confucians, the condition of the heart\/mind will inevitably be manifested in the body and in one's outward behavior and demeanor, and be perceivable by others. In emphasizing the need to be watchful over du \u7368 (what one alone can access), both the Daxue \u5927\u5b78 (Great Learning) and the Zhongyong \u4e2d\u5eb8 (Centrality and Commonality) also point out that, although the minute and subtle tendencies of the heart\/mind are initially known to oneself alone and not yet perceived by others, they will eventually become manifest (Zhu 1983\u20131986c Zhongyong Chap.\u200b 1, 1983\u20131986d Daxue Chap.\u200b 6). The Mengzi \u5b5f\u5b50 (Mencius) speaks of how the condition of the heart\/mind is also manifested in the body, not just in action and speech, but also in the face, the look of the eyes, the four limbs, and in one's physical bearing in general; indeed, according to Mencius, it is only through self-cultivation that one can give complete fulfillment to the body (Mengzi 1984: 4A:15, 7A:21, 7A:38). Likewise, the Daxue \u5927\u5b78 (Great Learning) speaks of how virtue (de \u5fb7) adorns the body just as riches adorn a house, and how when the heart\/mind is expanded the body is also at ease (Zhu 1983\u20131986d Daxue Chap.\u200b 6). Thus, for the early Confucians, the effect of self-cultivation does not stop with the heart\/mind, but affects the person as a whole.\n\nIndeed, for them, the effect of self-cultivation does not even stop with the individual person, but also extends to others. Early Confucian texts emphasize how self-cultivation has a transformative power on others, a power that the Confucians regard as the ideal basis for government. For example, for both Confucius and Mencius, the goal of government is to transform people's character, and the way to accomplish this is to first cultivate oneself and to let the transformative power of one's cultivated character take effect (Lunyu 1980: 2.1, 2.3, 12.19, 13.4, 13.13, 15.5; Mengzi 1984: 4A:20, 7A:19). This does not mean that governmental policies are not important, but proper policies are themselves a manifestation of the cultivated character of those in power, and properly carrying out policies transmitted from the past also requires a cultivated character (Mengzi 1984: 2A:6, 4A:1; cf. 7B:5). So, the ultimate basis for order in society lies with cultivating oneself, an idea that the Daxue \u5927\u5b78 (Great Learning) expresses by describing self-cultivation as the basis for regulating the family, giving order to the state, and ultimately bring peace to the whole Empire (Zhu 1983\u20131986d Daxue text; Mengzi 1984: 4A:5, 4A:12, 7B:32). A similar point is also presented in terms of cheng \u8aa0 (complete ethical orientation of the heart\/mind), which is used in early Confucian texts to refer to the complete ethical orientation of the heart\/mind. The notion is highlighted in the Daxue \u5927\u5b78 (Great Learning), the Zhongyong \u4e2d\u5eb8 (Centrality and Commonality), and also occurs in parts of the Mengzi \u5b5f\u5b50 (Mencius) and the Xunzi \u8340\u5b50. Cheng \u8aa0 (complete ethical orientation of the heart\/mind) has the connotation of being real and complete, and it refers to a state in which one embodies the ethical attributes to the fullest extent. The most elaborate presentation of this state is in the second half of the Zhongyong \u4e2d\u5eb8 (Centrality and Commonality), in which cheng \u8aa0 (complete ethical orientation of the heart\/mind) is presented as the basis for social and political order. A cheng \u8aa0 (complete ethical orientation of the heart\/mind) person will have a transformative effect on others' character and, when in government, will also ensure that the 10,000 things take their proper places. Since the transformative effect on others is itself a natural outgrowth of one's own self-transformation, it follows that, for the early Confucians, there is no clear line between self-transformation and the transformation of others.\n\n## 7 Attending to the Self\n\nI have in the chapter highlighted self-transformation as a distinctive feature of Confucian thought, and have discussed in some detail the nature of the self-cultivation process. The transformation involved affects the whole person in fundamental ways. The proper situating of the self in relation to others involves a fundamental reshaping of one's outlook on life, including the way one assesses one's own interests and well-being, as well as one's sense of one's own importance. It involves overcoming natural tendencies to place oneself at the center of things, and requires constant vigilant attention to the subtle activities of the heart\/mind. The firm commitment to the ethical is particularly demanding as it involves a steadfastness of purpose that could incur grave personal sacrifices, including giving up one's own life. These dimensions of Confucian thought provide a sense in which it can also be described as a kind of spiritual thought, if the spiritual is understood in a way that is divorced from pietistic and devotional practices. This Confucian concern with self-transformation, however, might itself raise a potential worry, namely, that it might itself exhibit a problematic form of self-centeredness that involves a misdirection of one's ethical attention. In this concluding section, I will discuss some possible forms that this worry can take. I will discuss two kinds of concern that the early Confucian thinkers themselves have raised and cautioned their audience against, and then move on to two other kinds of concern that might potentially be directed against the Confucian thinkers themselves.\n\nAs we have discussed in the previous section, self-transformation is viewed by Confucian thinkers as the basis for the social and political order. This idea is built into the early Chinese notion de \u5fb7 (virtue, power), a term often translated as \"virtue\" and sometimes as \"power.\" In its earliest use, de \u5fb7 (virtue, power) probably carried primarily religious connotations, referring to an attitude of the king that enabled his communion with Heaven (tian \u5929). It eventually came to refer in addition to qualities such as generosity, humility, and receptiveness to instruction, as well as to certain powers associated with these qualities, including a compulsion to respond on the part of the recipients of generous or sacrificial acts and a non-coercive power on others of attraction and transformation. Early Confucian thinkers continued this tradition, and regarded the power associated with de \u5fb7 (virtue, power) as the ideal basis for government \u2013 it is de \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness), that enables one to become a true king (wang \u738b). At the same time, they also noted the associated potential for a misdirection of attention that results from one's aiming at \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness) primarily for its perceived political advantages. Mencius draws a number of distinctions in this connection: between those who truly act out of ren yi \u4ec1\u7fa9 (benevolence and righteousness) and those who enact ren yi \u4ec1\u7fa9 (benevolence and righteousness) for political advantages, between those who rely on de \u5fb7 (virtue, power) to practice ren \u4ec1 (humanity, benevolence) and those who rely on force to make use of ren \u4ec1 (humanity, benevolence), and between those who use goodness to nourish the people and those who make use of goodness to gain people's allegiance (Mengzi 1984: 2A:3, 4B:16, 4B:19). The point is to warn rulers against misdirecting their attention to the political advantages of \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness) \u2013 someone so motivated would not truly attain \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness), and would therefore not attain the desired goals. A similar misdirection of attention can happen among officials, who cultivate themselves for the purpose of being appreciated by others thereby attaining employment or high rank in government. In this connection, Mencius again draws a distinction between the honors of Heaven (tian \u5929), which have to do with the ethical attributes, and the honors of humans, which have to do with high ranks in government, lamenting the fact that people during his times would aim at the former for the sake of the latter (Mengzi 1984: 6A:16). Confucius makes a similar point by saying that learning should be for the self and not for others; it should be directed at one's own character and ability as such and not at appreciation by others and the resulting employability (Lunyu 1980: 14.24, cf. 1.1, 1.16, 4.14, 14.30, 15.19).\n\nA second kind of misdirection of attention that early Confucian thinkers criticize has to do with a focus on external perception that is guided by a concern with one's reputation rather than by political ambitions. This is the situation of the village worthy, who is concerned primarily with the reputation of being good, without a genuine concern for its substance (Lunyu 1980: 13.21, 17.13, 17.18, cf. 13.24; Mengzi 1984: 7B:37). This individual's way of life is entirely geared to social opinion, and since he adjusts his way of life to seek the approval of others, it is difficult to find fault with him. His way of life appears good, everyone approves of him, and he regards himself as living properly. And yet he has no genuine commitment to goodness, as can be seen from the fact that he would adjust his words and deeds to what he perceives as the expectations of others. Whatever qualities he has would change in response to the changing expectations of others, and so would lack the stability that morally good traits are often expected to have. Thus, he is not truly virtuous though he resembles someone who is and is mistakenly taken by people to be virtuous; in this sense, he 'steals' the name of \u5fb7 (virtuous) and so is a \"thief of de\"(de zhi zei \u5fb7\u4e4b\u8cca).\n\nBoth Confucius and Mencius condemn such an individual, and there is something about the village worthy that is deeply disturbing. He exhibits a high level of self-awareness. He is aware that he is being judged, and wishes himself to be seen to have certain qualities; so he is not just reflecting on his own inner states, but also reflecting on how others would perceive his inner states. In his motives, he is subtly deceptive in a way that those who aim at being good for the resulting political advantages need not be. As can be seen from some of Mencius' dialogues with the rulers of states, the latter can, at least, be somewhat explicit about their true motives. The former, however, would hide his true motive, which is to please others, as part of his pretence; he would do that as long as he is aware that his audience would not think well of his true motives. In this regard, he is like the type of moral hypocrite who has contrary values and qualities that others would not approve of and who, in seeking the approval of others, has to hide these values and qualities. But unlike this other type of moral hypocrite, the village worthy does not even have contrary values and qualities, as his sole preoccupation is to be seen as good. As a result, unlike this other type of moral hypocrite, he is less likely to betray himself in inattentive moments, and thus more likely to succeed in his deception. Through such deception, he is blurring the distinction between genuine goodness and semblances of the kind that he exhibits, thereby undermining his audience's understanding of what genuine goodness is, and hence undermining the very conception of that to which he makes a false claim (see Kittay 1982; McKinnon 1991 for a discussion of the other type of moral hypocrite and for an elaboration on the last point about what is problematic about the pretence involved).\n\nWhat we have considered are two kinds of misdirection of ethical attention that are in a sense too externally directed \u2013 one's ultimate goal is to attain certain political advantages in the first case or to acquire a certain reputation in the second. Ultimately, though, one's attention is also self-directed in a problematic way \u2013 it is after all one's own political advantages or one's own reputation that one aims at. The issue still comes down to problematic forms of self-centeredness, and the early Confucians are vividly aware of such dangers and speak vehemently against them. An interesting question, though, is whether the Confucians are themselves, in their own focus on self-cultivation, vulnerable to a similar criticism that they are themselves overly self-centered. In the remainder of this section, I will consider two forms such criticism can take, and the potential responses that can be given on behalf of the Confucians (the discussion that follows draws on Shun 2001: 229\u2013244).\n\nOne form that such criticism can take is that, even on the Confucians' own position, the concern with cultivating \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness) in oneself can still involve an excessive concern with others' opinion of oneself, even if one's attention is not directed explicitly to the opinion of others in the way that the attention of the village worthy is. The reason is that terms like \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness) are terms that typically occur in third-person descriptions of the good person rather than in the content of the first personal deliberation of the truly good person \u2013 to use a contemporary parallel, the truly benevolent person would typically not be thinking of herself as benevolent or her actions as benevolent acts. Thus, it appears, the first-personal exercise of cultivating these qualities in oneself involves one's being concerned primarily with the way others would describe oneself. To aim at \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness) is to aim at one's being describable by others in a certain way, and this kind of concern seems misdirected in a disturbing way, just like the village worthy's concern with pleasing others.\n\nOn behalf of the Confucians, one might note that even though they talk in general terms about \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness), self-cultivation for them typically would not involve thinking in these terms. Instead, one's attention in self-cultivation is more often directed to something more specific than these general qualities, as can be seen from our discussion of the idea of being watchful over du \u7368 (what one alone can access). Still, this response would not suffice as the Confucians do from time to time advocate in more general terms a concern with the overall quality of one's character, conveyed in terms of \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness). To supplement this initial response, we may add that while \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness) is typically a third person description, someone engaged in self-cultivation may be using it as a description of others by oneself, rather than of oneself by others. That is, in being concerned with \u5fb7 (virtue, power), or ren yi \u4ec1\u7fa9 (benevolence and righteousness), one's concern need not be with being describable by others in these terms, but may instead be with one's becoming like the kind of person that one would oneself describe in this manner. In having this concern, one's attention is directed not to the description itself, but to one's having a certain quality which, as it happens, can be described in this way.\n\nAnother possible criticism of the Confucian emphasis on self-cultivation is that, even if one is not concerned with others' description of oneself, one's attention may still be too self-directed. One may be making one's own character ethically the most important thing, more important than other-regarding considerations. In fact, Mencius was himself occasionally accused of this kind of self-centeredness. The Mengzi \u5b5f\u5b50 (Mencius) contains several examples of his refusing to see a ruler because he had not been summoned or treated in accordance with certain rules of propriety appropriate to his position. His critics made the point that, if only he had been willing to 'bend' himself a little and have audience with the ruler, he might have been able to accomplish desirable political changes and thereby help the people (Mengzi 1984: 3B:1, 5A:7, cf. 4A:17). His self-righteousness, it seems, had come at the expense of missing the opportunity to help others.\n\nPut in general terms, the Confucian response would refer to both the content of the ethical ideal they advocate and the effect of one's attaining this ideal. The content involves proper attention and sensitivity to the well-being of others as well as due acknowledgement of their importance, and the effect of self-cultivation also extends to the transformation of others' character. Accordingly, there cannot be a divergence between one's own self-cultivation on the one hand, and the well-being or the transformation of others' on the other. Mencius' response to his critics draws on this idea. According to him, what he sought to accomplish in the political realm was to 'straighten' those in power, and 'straightening' others depends on one's being 'straight' oneself; there has never been a case of one's 'bending' oneself and yet succeeding in 'straightening' others (Mengzi 1984: 3B:1, 5A:7; cf. Lunyu 12.22, 13.13). So, to the extent that the well-being of the people depends on a reform of the political order, there cannot be a conflict between a concern for one's character and a concern for the well-being of others. And given that the transformative effect on others' character is a natural outgrowth of one's cultivating one's own character, there also cannot be a conflict between a concern for one's character and a concern for others' character.\n\nThis Confucian response draws on an optimistic belief about the transformative power of a cultivated character. While we do see repeated statements of this belief in early Confucian texts, we also get the sense that the early Confucians were not unaware that this belief could be overly optimistic and might not match the practical political realities of the times. Consider, for example, the fact that the attitude of acceptance that we discussed earlier in connection with the notion ming \u547d (destiny, fate, decree) is sometimes also directed to a failure to bring about desired political changes. In Confucius' words, whether the Way prevails or falls into disuse is itself a matter of ming \u547d (destiny, fate, decree) (Lunyu 1980: 14.36). Now, if one's own ethical qualities are within one's control as the Confucians think, and if one's own self-cultivation will lead naturally to the transformation of others, especially those in power, then the prevailing of the Way should have been something that one can bring about. Thus, statements like Confucius' are implicit acknowledgements that perhaps the belief about the transformative power of a cultivated character is itself overly optimistic. So, while there is a Confucian response to the kind of criticism directed against Mencius, perhaps that response is itself potentially undermined by this tension between the early Confucians' belief in the transformative power of a cultivated character and their own political failure and the resulting frustration with the political realities of their times.\n\nReferences\n\nChan, Sin Yee. 2006. The Confucian notion of Jing \u656c (Respect). Philosophy East & West 56: 229\u2013252.CrossRef\n\nDarwall, Stephen L. 1977. Two kinds of respect. Ethics 88: 36\u201349.CrossRef\n\nGuanzi \u7ba1\u5b50. 1965. Sibu beiyao \u56db\u90e8\u5099\u8981 edition. Taibei: Zhonghua shuju.\n\nHuainanzi \u6dee\u5357\u5b50. 1965. Sibu beiyao \u56db\u90e8\u5099\u8981 edition. Taibei: Zhonghua shuju.\n\nKittay, Eva Feder. 1982. On hypocrisy. Metaphilosophy 13: 277\u2013289.CrossRef\n\nLiji \u79ae\u8a18. 1965. Sibu beiyao\u56db\u90e8\u5099\u8981 edition. Taibei: Zhonghua shuju.\n\nLunyu \u8ad6\u8a9e. Yang, Bojun \u694a\u4f2f\u5cfb. 1980. The Analects with translation and commentary \u8ad6\u8a9e\u8b6f\u6ce8. 2nd ed. Beijing: Zhonghua shuju.\n\nMcKinnon, Christine. 1991. Hypocrisy, with a note on integrity. American Philosophical Quarterly 28: 321\u2013330.\n\nMengzi \u5b5f\u5b50. Yang, Bojun \u694a\u4f2f\u5cfb. 1984. Mencius with translation and commentary \u5b5f\u5b50\u8b6f\u6ce8. 2nd ed. Beijing: Zhonghua shuju.\n\nMozi \u58a8\u5b50. 1948. A Concordance to Mo Tzu. Harvard-Yenching Institute Sinological Index Series, Supplement 21. Peking: Harvard-Yenching Institute.\n\nShun, Kwong-loi. 1997. Mencius and early Chinese thought. Stanford: Stanford University Press (A primarily textual study of early Chinese thought with focus on Mencius. It also includes discussions of Confucius, Xunzi, and the intellectual opponents of the early Confucians such as the Yangists and the Mohists).\n\nShun, Kwong-loi. 2001. Self and self-cultivation in early Confucian thought. In Two roads to wisdom? Chinese and analytic philosophical traditions, ed. Mou Bo. Chicago\/La Salle: Open Court. A collection of essays that study traditional Chinese thought, includling Confucianism, Daoism, and the Yijing from a comparative perspective.\n\nShun, Kwong-loi. 2004. Concept of the person in early Confucian thought. In Confucian ethics: a comparative study of self, autonomy and community, ed. Kwong-loi Shun and David B. Wong. New York: Cambridge University Press (A collection of essays that engage in a comparative study of Confucian thought, with focus on key topics such as the notion of the self, rights and community).\n\nShun, Kwong-loi. 2005. Zhu Xi on Gong and Si. Dao 5: 1\u20139.CrossRef\n\nShun, Kwong-loi. 2008. Wholeness in Confucian thought: Zhu Xi on Cheng, Zhong, Xin, and Jing. In The imperative of understanding: Chinese philosophy, comparative philosophy, and onto-hermeneutics, ed. On-cho Ng. New York: Global Scholarly Publications. (A collection of essays on Chinese thought, with focus on issues related to interpretation and hermeneutics).\n\nShun, Kwong-loi. Forthcoming. On anger: an experimental essay in Confucian moral psychology. In Rethinking Zhu Xi: emerging patterns within the supreme polarity, eds. David Jones, and He Jinli. Albany: State University of New York Press.\n\nXunzi \u8340\u5b50. 1965. Sibu beiyao \u56db\u90e8\u5099\u8981edition. Taibei: Zhonghua shuju.\n\nZhu, Xi \u6731\u71b9. 1983\u20131986a. Collected Annotations on the Analects \u8ad6\u8a9e\u96c6\u6ce8. Siku quanshu \u56db\u5eab\u5168\u66f8 edition. Taibei: Shangwu yinshuguan.\n\nZhu, Xi \u6731\u71b9. 1983\u20131986b. Questions and Answers on the Analects \u8ad6\u8a9e\u6216\u554f. Siku quanshu \u56db\u5eab\u5168\u66f8 edition. Taibei: Shangwu yinshuguan.\n\nZhu, Xi \u6731\u71b9 1983\u20131986c. Section and Sentences Commentary on the Doctrine of the Mean \u4e2d\u5eb8\u7ae0\u53e5. Siku quanshu \u56db\u5eab\u5168\u66f8 edition. Taibei: Shangwu yinshuguan.\n\nZhu, Xi \u6731\u71b9 1983\u20131986d. Section and Sentences Commentary on the Great Learning \u5927\u5b78\u7ae0\u53e5. Siku quanshu \u56db\u5eab\u5168\u66f8 edition. Taibei: Shangwu yinshuguan.\n\nZhu, Xi \u6731\u71b9. 1986. Topically Arranged Conversations of Master Zhu \u6731\u5b50\u8a9e\u985e. Beijing: Zhonghua shuju.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_13\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 13. Early Confucian Virtue Ethics: The Virtues of Junzi\n\nAntonio S. Cua1\n\n(1)\n\nSchool of Philosophy, Catholic University of America, Washington, DC, USA\n\nAntonio S. Cua\n\nEmail: vincent.shen@utoronto.ca\n\nAbstract\n\nConfucius' Analects (Lunyu \u8ad6\u8a9e) provides an ample vocabulary for virtues or excellences of ethical character. Throughout the text, we find frequent occurrence of certain terms such as ren \u4ec1 (benevolence, humaneness), li \u79ae (rules of proper conduct, ritual, rites), and yi \u7fa9 (rightness, righteousness. fittingness), indicating Confucius' ongoing concern with the cultivation of fundamental virtues. His remark that there is one thread (yiguan \u4e00\u8cab) that runs through his teachings may be cited as a partial support for ascribing a holistic perspective to his thought. However, we do not find a systematic scheme for conduct in the Analects. Also, throughout the history of Chinese thought and contemporary Chinese and Western writings on Confucianism, we find a great variance of interpretation of fundamental concepts such as ren (Chan 1955, 1975).\n\nA short version of Sect. 2 in this chapter was presented as the keynote speech to the International Conference on Confucianism: Retrospect and Prospect, September 1\u20132, 2005, organized by Vincent Shen at the University of Toronto.\n\n## 1 Introduction\n\nConfucius' Analects (Lunyu \u8ad6\u8a9e) provides an ample vocabulary for virtues or excellences of ethical character.1 Throughout the text, we find frequent occurrence of certain terms such as ren \u4ec1 (benevolence, humaneness), li \u79ae (rules of proper conduct, ritual, rites), and yi \u7fa9 (rightness, righteousness. fittingness), indicating Confucius' ongoing concern with the cultivation of fundamental virtues. His remark that there is one thread (yiguan \u4e00\u8cab) that runs through his teachings may be cited as a partial support for ascribing a holistic perspective to his thought. However, we do not find a systematic scheme for conduct in the Analects. Also, throughout the history of Chinese thought and contemporary Chinese and Western writings on Confucianism, we find a great variance of interpretation of fundamental concepts such as ren (Chan 1955, 1975).\n\nThe unsystematic character of Confucius' ethical thought in part reflects his emphasis on the concrete and the particular. The Analects portrays a mental attitude that emphasizes the particular and the concrete as a way of explaining concepts. Owing to the influence of the Analects, it may even be said that characteristic of the Chinese way of thinking is the preference for \"particular, concrete, and intuitive explanations.\" Hajime Nakamura claims that this preference \"may be seen in their way of explaining ideas and teaching people by the use of particular examples. To most Chinese, therefore, ethics is not understood or taught as part of a universal law, but is grasped on the basis of particular experiences, and is then utilized to realize human truth.\" (Nakamura 1964: 198). While one may raise questions about the adequacy of this attribution to Chinese ethics, the conception is well-supported by the Analects, as it is quite evident, for example, in the frequent occurrence of proper names intended as exemplars of Confucius' ideal. Yao and Shun, regarded by Confucius as paragons of sagely rulership, were frequently commended as models of virtue (Analects 6.28, 14.45, 20.1.). Other purportedly historical personages were also cited as particular exemplars of conduct (Analects 14.12). More telling is Confucius' extensive use of notion of junzi, instead of principles, for explaining ethical virtues and instruction on their practical significance in human conduct. Plausibly, Confucius' notion of junzi encapsulates a concern for flexibility in coping with changing circumstances. An emphatic autobiographical remark indicates this attitude of flexibility: \"I have no preconceptions about the permissible or impermissible (wu ke wu buke \u7121\u53ef\u7121\u4e0d\u53ef)\" (Analects 18.8). This aspect of Confucian ethics is perhaps best approached by way of Confucius' notion of junzi \u541b\u5b50 as a notion of an ideal individual, who functions as a paradigmatic standard for practical morality. In this light, Confucius' ethical thought, unlike that of Mencius (Mengzi \u5b5f\u5b50) or Xunzi \u8340\u5b50, is best characterized as an ethics of junzi or paradigmatic individuals.\n\nAlthough Confucius believed that only a sage (shengren \u8056\u4eba), divinely inspired and intuitively wise, can envision and establish a harmonious social order, he did not regard the ideal of becoming a sage as practically attainable. He once remarked that he cannot hope to meet a sage, but can only hope to meet a junzi (Analects 7.26). In Analects 14.12, however, we do find a characterization of chengren \u6210\u4eba, which may be rendered as \"perfect man.\" When Zilu asked what constituted a chengren, Confucius cited a combination of excellences exemplified by certain historical persons, such as wisdom, courage, absence of greed, variety of talents, and in addition, an enhancement of these qualities by rites and music. But he added: \"nowadays it is not necessary to have all these qualities in order to be a chengren. If a man can think of what is right (yi) when he sees personal advantage, and in the presence of personal danger, is ready to give up; and does not belie the professions of his life \u2013 such a man may also be considered a chengren.\"2 In this saying, chengren may be construed more clearly as chengde zhi ren \u6210\u5fb7\u4e4b\u4eba,3 a person of accomplished virtue, that is, an ethically accomplished person who has moral convictions, and a particular concern with yi or right conduct, in situations that seem to advance personal gain.4\n\nMencius \u5b5f\u5b50 and Xunzi \u8340\u5b50, as well as some major Song and Ming Confucians, aspire to a greater height. For Cheng Hao \u7a0b\u9865 and Wang Yangming \u738b\u967d\u660e, for example, all humans are capable of becoming sages.5 More realistic is Confucius' insight into the practical possibility of attaining human excellence. To him it is possible for ordinary humans to become junzi, presuming that they have a whole-hearted commitment to the ideal of dao (zhi yu dao \u5fd7\u65bc\u9053), to ren, li, and yi; and have exerted their best efforts in self-cultivation even in adversity or in the best of circumstances. Becoming a sage is an object of wish, not a reasonable, realistic objective of ethical pursuit.\n\nIn this chapter, I present a reconstruction of some principal aspects of Confucius' thought as an ethics of junzi.6 The focus is on the virtues of junzi in the Analects. Occasionally I employ insights of Mencius, Xunzi, and the Liji \u79ae\u8a18 for elaboration. Section 2 is a critical appreciation of the varying interpretations of junzi. Section 3 presents a map of the virtues of junzi. These excellences or personal merits of the junzi depict some salient characteristics of junzi, with emphasis on the embodiment of fundamental, interdependent, ethical virtues and selective, dependent virtues. Section 4 discusses two ways for dealing with conflict: (IV.1) reconciliation and harmonizing of differences (tiaohe \u8abf\u548c) with a preference for arbitration or mediation over adjudication or litigation, and (IV.2) the art zhongyong \u4e2d\u5eb8. Section 5 focuses on the flexibility of junzi in the exercise of quan \u6b0a (moral discretion) in exigent circumstances.\n\n## 2 Interpretations of Junzi in the Lunyu\n\nThe difficulty of settling on a definitive or adequate English translation of junzi in the Analects is reflected in some translations and notes since the nineteenth century. Here is a short list of translations of junzi: \"superior man\" (Legge, Chan, Bodde, Dubs), \"gentleman\" (Waley, Lau, Watson), and \"noble man or person\" (Giles, Fingarette, Schwartz, de Bary). In some recent, explicitly interpretive studies, we also find \"paradigmatic individual\" (Cua 1969b, 1971; both incorporated in Cua 1978, Chaps.\u200b 3 and ), \"model of emulation\" (Munro 1969), or \"exemplary person\" (Hall and Ames 1987). In the case of The Doctrine of the Mean (Zhongyong), we also find \"profound person\" (Tu). Since there is no English equivalent, junzi is best left untranslated. This proposal does not deny the necessity of choice in translation at the service of readability and consistency. But whatever English term is chosen, the writer must offer some explanation and justification for this choice. Let us consider some examples.\n\n### 2.1 James Legge\n\nJames Legge, the pioneering translator of the Lunyu in the late nineteenth century employed \"superior man\" for translating most occurrences of the ethical uses of junzi. In two exceptional cases (Analects 1.2 and 1.14), we find \"man of complete virtue.\" The first exception and also the first occurrence in the Analects (Analects 1.1) is this saying of Confucius: \"Is he not a man of complete virtue [junzi], who feels no discomposure though men may take no note of him?\" (Legge 1960: 1). Legge gives a terse comment on junzi:\n\n> Literarily, it is a \"princely man\"... It is a technical term in Chinese moral writers, for which there is no exact correspondency in English, and which cannot be rendered always in the same way. (Legge 1960: 2)\n\nThe second case is Analects 1.14:\n\n> The Master said, \"He who aims to be a man of complete virtue [junzi] in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified: -such a person may be said indeed to love to learn.\" (Legge 1960: 7\u20138)\n\nLegge gives no explanation for using \"man of complete virtue\" in these remarks. The translation also eradicates the distinction between junzi and sage, for \"a man of complete virtue\" conveys the idea of ethically perfected state or highest degree of ethical attainment of being a sage, rather than a junzi who, as we shall see later, is an imperfect being \u2013 a being who has reached a high or superior degree of ethical attainment as compared with ordinary people who have lesser or no distinguishing ethical achievement. A junzi in this sense is a chengren \u6210\u4eba, an ethically accomplished person. This sense of junzi provides an explanatory justification for Legge's preference for \"superior man\" for the other occurrences of junzi in the Analects.\n\n### 2.2 Lionel Giles\n\nWhile agreeing with Legge that junzi literarily means \"princely man,\" Giles thinks that \"superior man\" is a misleading translation. For Analects 1.2, Giles offers this translation: \"The Master said: Is he not a princely man [junzi] \u2013 he who is never vexed that others know him not?\" A long note follows Giles' translation.\n\n> This is the much-discussed ch\u0171n-tzu [junzi], an expression of which the stereotyped English equivalent is \"the superior man.\" But in this there is, unhappily, a tinge of blended superciliousness and irony absolutely foreign to the native phrase, which in my opinion makes it unsuitable. \"Princely man\" is as nearly as possible in literal translation, and sometimes, as we shall see, it actually means \"prince.\" But in the majority of cases the connotation of rank or authority is certainly not explicit, and as a general rendering I have preferred \"the higher type of man,\" \"the nobler sort of man,\" or sometimes more simply as \"the good man.\" Perhaps the nearest approximation in any European language is to be found in the Greek ho kalos kagathos, because that implies high mental and moral qualities combined with all the outward bearing of a gentleman. Compare also with Aristotle's ho spoudaious who is however more abstract and ideal. (Giles 1907: 52n)\n\nIn defense of Legge we may say that Giles' remark actually echoes Legge's reminder that there is no exact English \"correspondency\" or equivalent for junzi. The difference in translation lies in the explanatory addendum, which provides the rationale for translation. Considered as a descriptive term for an ethical ideal today, \"superior man\" does not have the connotation of \"a tinge of blended superciliousness and irony,\" though we would prefer a gender-neutral term \"individual\" or \"person.\" A superior person is one who is above average in excellence, merit, or intelligence. As we pointed out earlier, junzi is \"superior\" to other people because of his greater ethical character and achievement. Giles' preference for \"the higher type of man,\" or \"the nobler sort of man\" is no less misleading, for it may suggest that a junzi, as distinguished from ordinary persons, belongs to a special class of persons with \"higher mental and moral qualities\" \u2013 an idea Confucius would reject. For Confucius, humans are born pretty much alike; it is practice that sets them far apart (Analects 17.2). For major Confucians, Mencius and Xunzi, since all ordinary people have the capacity to become junzi or sages, their achieved ethical status does not mark them as members of a special class of humanity. As Xunzi put it:\n\n> With respect to inborn nature and endowment, intelligence and ability, the junzi and small-minded persons are one and the same. In desiring honor and averting shame, the junzi and small-minded persons are the same. However, if we consider the way they pursue these matters, we would find them to be diametrically opposite. (Li 1979: 60)7\n\nFor purposes of distinguishing the degrees of ethical attainment and assignment of praise and blame, Xunzi would differentiate the ideally great Confucians (da Ru \u5927\u5112) from those who are merely refined or vulgar (Li 1979: 149). However, Giles' allusion to the Greek ideal of kalos kagathos and Aristotle's notion of spoudaious as somewhat analogous to junzi offers valuable hints for comparative ethical study. When we focus on junzi's concern for li (rites), particularly in the observance of wen \u6587 (cultural refinement), it is illuminating to compare junzi with kalos kagathos, especially if we construe junzi as a refined Confucian (ya ru \u96c5\u5112) in Xunzi's sense \u2013 one who exalts li and yi. A similar remark may be made about the now popular translation of junzi as \"gentleman.\" More interesting and significant is Giles' interesting comparison of junzi with Aristotle's notion of spoudaious, for it is plausible to consider junzi and spoudaious as functionally analogous notions of paradigmatic individuals.\n\n### 2.3 Waley, Lau, and de Bary\n\nLet us turn to the familiar translation of junzi as \"gentleman,\" suggested also by Giles. It is interesting to note the difference in rationales for the same translation, by Arthur Waley and D.C. Lau. Says Waley:\n\n> As regards the translation of the term ch\u0171n-tzu [junzi], I see no alternative but to use \"gentleman,\" though the effect is occasionally somewhat absurd in English. One needs a word, which primarily signifies superiority of birth, but also implies moral superiority. Neither Legge's \"superior man,\" nor Soothill's various equivalents (\"man of the higher type,\" \"wise man\") fulfill this condition. (Waley 1938: 37)\n\nContrast this view with Lau's, where \"superiority of birth\" is, rightly, de-emphasized:\n\n> In the Lunyu... ch\u0171n-tzu [junzi] and hsiao-ren [xiaoren] are essentially moral terms. The ch\u0171n-tzu is the man with a cultivated moral character, while the hsiao-ren is the opposite. It is worth noting that the two usages indicating the social and moral status are not exclusive, and, in individual cases, it is difficult to be sure whether, besides their moral connotations, these terms may not also carry their usual social connotations as well. (Lau 1979: 14)\n\nFor distinguishing these two usages of junzi in the Analects, de Bary proposes the distinction to use \"gentleman\" and \"noble man\" respectively. Says Wm Theodore de Bary:\n\n> [T]he great majority of reference to him [junzi] in the Analects can be understood simply as \"gentleman,\" referring to a class of well-bred persons with gentle ways, impeccable manners, and a well-developed moral sense. It is only in the minority of cases \u2013 though I would say a significant minority \u2013 that the ch\u00fcn-tzu [junzi] is cast in a very lofty and self-sacrificing role demanded of the noble man as a leader of others. He is said to be content even in poverty and in humble circumstances that would be beneath the dignity and refined tastes of the gentleman (Analects 6.9, 15.32, 18.7). No less than the sacrifice of one's life may be called for (Analects 15.8). But above and beyond this the noble man is a model for everyone who might play a leadership role in society, a life of higher responsibilities (Analects 19.7). (de Bary 1991b: 28)\n\nSince the main stress of Confucius is the junzi's virtues of character, inclusive of ren \u4ec1, yi \u7fa9, and li \u79ae or observance of the li (rites, rules of proper conduct), one would expect his \"nobility\" to include the main characteristics of the \"gentleman\" without special reference to class membership. As we shall see shortly, a well-articulated notion of gentleman will also include some fundamental ethical concerns expressed in ren, yi, and li (Analects 2.1).\n\nIn a nutshell, for Confucius, as well as for Mencius and Xunzi, junzi expresses an ideal of a cultivated, ethical character. Although more explanation is needed to avoid misleading interpretations, the various translations of junzi may be viewed as valuable attempts to bring forth the translator's own appraisal of the salient features of this ideal of ethical character in a way that will be intelligible to English readers. In this light, we may regard junzi as a sort of emphatic term that, in context, serves to accentuate certain ethically desirable and commendable virtues (meide \u7f8e\u5fb7) or qualities of ideal person, in short, ethical excellences. In Hume's term, these excellences are \"personal merits\" that deserve emphasis especially in moral education. (Hume 1957: 97) In the case of Xunzi, we have insightful essays on learning and self-cultivation (Xunzi, Books 1\u20132). We find forceful statements of the practice of li, yi, and ren; the importance of learning the classics, guidance of exemplary, learned teachers, self-examination and reflection, and accumulation of good deeds. For becoming a junzi, Xunzi insists on the possession of integrity (quan \u5168) and purity (cui \u7cb9) or incorruptibility. Allied with this emphatic function, the junzi also serves as an exemplar of how the fundamental Confucian ethical concerns \u2013 ren, li, and yi \u2013 have concrete significance, practically attainable in varying degrees by ordinary moral agents.\n\n### 2.4 Chan\n\nIn general junzi is a notion of a morally excellent person, a paradigmatic individual who sets the tone and quality of life of ordinary moral agents. A junzi is a person who embodies ren, and yi, and li. Every person may strive to be a junzi in the sense of a guiding paradigmatic individual, rather than a xiaoren (small-minded person). There are of course degrees of personal ethical achievement, depending on the situation, character, ability, and opportunity of moral agents.\n\nLegge's translation of junzi as \"superior man\" brings out the junzi as a person who has a distinguished, superior ethical character and aptitude. In this sense, a junzi may be said to be a chengren \u6210\u4eba or ethically accomplished person (Analects 14.12). The translation of junzi as \"true gentleman\" focuses on junzi's relation to the cultural setting of his actions, his ability to satisfy, so to speak, the stylistic requirements of a form of life. A junzi, in this sense, is an embodiment of a \"cultural life style.\" Some of the qualities of junzi resemble those of the ideal of gentleman as articulated by Douglas McGee.\n\n> The gentleman as defined by tradition aspired to nothing less than becoming a concrete universal. Guided and sustained by his limitation, he took as his moral ideal the cultivation of humanity.... His conduct was judged by its appropriateness, a measure that took account of particular circumstances, but always in conformity to the human ideal. Conduct regulated by this form felt congruous and fitting, hence purposeful. In the widest sense of \"manners,\" the manners of the gentleman were textures of his life, a texture isomorphic with the structure of his class. (McGee 1966: 222; emphasis added)\n\nIf we attend to the words we have stressed, we can appreciate the functional equivalents of the Confucian cardinal notions. For ren may be properly viewed as the ideal of the \"cultivation of humanity,\" especially when this ideal is expressed as \"an affectionate concern for the well-being of the fellow members of the community.\"8 Perhaps for this reason, Wing-tsit Chan often rendered ren as \"humanity.\" \"Appropriateness of conduct\" expresses the concern for yi. In the Doctrine of the Mean (Zhongyong \u4e2d\u5eb8 Sect. 20), we find a concise remark to the effect that yi is \"appropriateness\" (yi zhe yi ye \u7fa9\u8005\u5b9c\u4e5f).9 The focus on the \"manners\" of life recalls the main concern of li as a set of formal prescriptions for proper behavior, which include, among other things, good manners, courtesy and respectfulness. In sum, the ethical ideal of junzi expressed in the Lunyu may be regarded as setting forth the different requirements or qualities for a life of moral excellence. A junzi's serious commitment to dao (Analects 4.9) involves a singleness of purpose and acting in accordance with the requirements of the basic, interdependent virtues of ren, yi, and li. More formally, ren, li, and yi are basic, cardinal and interdependent virtues.\n\n## 3 Basic, Interdependent, and Dependent Virtues\n\n### 3.1 General Remarks\n\nConcern with the basic interdependent virtues of ren, yi, and li also involves particular dependent virtues such as filiality (xiao \u5b5d), magnanimity (kuan \u5bec), trustworthiness (xin \u4fe1), and courage (yong \u52c7). These particular virtues are called dependent virtues in the sense that their ethical significance depends on connection with the basic, interdependent virtues. Dependent virtues are not subordinate or logical derivatives of the basic virtues.10 The ethical significance of the particular dependent virtues is determined by ren and yi, since these are criteria of moral virtues.11 Of course, when li is invested with an ennobling function, it entails the presence of ren and yi.12 Arguably, as Chen Daqi maintains, what Confucius meant by de \u5fb7, in the sense of excellence or virtue (meide \u7f8e\u5fb7), pertains to the product of the intersection of ren and yi. Thus both ren and yi may be said to be the constituent elements of de.13\n\nFor forestalling misunderstanding, let us note that dependent virtues are virtues, as they reflect personal merits, although their ethical significance is determined by their connection with one or more basic interdependent virtues. At issue is their ethical significance, not their value status as deserving of praise in appropriate non-ethical contexts. Also, their value status may be appreciated in the light of their function as specifications of the concrete significance of the cardinals, which are basically abstract general concepts. To borrow Xunzi's distinction, the cardinals ren, yi, and li are gongming \u5171\u540d, or generic terms, and dependent virtues are bieming \u5225\u540d or specific terms, that is, terms that specify the concrete significance of the cardinals in particular contexts of discourse.\n\nFor elaborating interdependent and dependent virtues, we may employ Chen Daqi's distinction between complete virtues (quande \u5168\u5fb7) and partial virtues (piande \u504f\u5fb7). Interdependent virtues, ren, yi, and li are cardinal or fundamental virtues. They may be said to be quan \u5168 or complete in the sense that their ethical value is intrinsic, i.e., it does not depend on anything else. In this sense, quande \u5168\u5fb7 are complete or whole (quan \u5168). Moreover, these cardinals are relevant to all situations of human life as our actions always have effects on others especially in exigent circumstances. Normal, unproblematic situations in human intercourse do not need to invoke the cardinals. On the other hand, piande \u504f\u5fb7 or partial virtues are so-called because their ethical significance is limited, not only in their application to circumstances, but also insofar as their ethical value depends on connection to the cardinals. It is important to note, however, that piande have values. Here we may invoke Xunzi's distinction with dao as a whole and its various pian or partial aspects. Xunzi's is critical of some thinkers, not because they espoused faulty or irrational doctrines, but because they comprehend only partial aspects of the Dao. Mozi, for example, rightly appreciates the importance of uniformity, but he fails to attend to the value of diversity; Songzi rightly appreciates the value of having few desires, but he fails to see the value of having many desires. Says Xunzi, \"Dao embodies constancy, but encompasses all changes. A single corner is insufficient to exhaust its significance\" (Li 1979: 381, 480).\n\n### 3.2 Supportive and Constitutive Virtues\n\nIn the Analects, we do find some of Confucius' remarks that mention both cardinals and dependent virtues in the same contexts, for example, ren, zhi \u667a(knowledge, wisdom), and yong \u52c7 (boldness or courage) in 14.28; gong \u606d (respectfulness), zhong (loyalty), jing \u656c (reverence), and yi \u7fa9 in 16.10; li \u79ae and zhong \u5fe0 in 3.19; li \u79ae, yi \u7fa9, and xin \u4fe1 (trustworthiness) in Analects 13.4 and 15.18. Once it was reported that the Master taught four subjects: wen \u6587 (culture, cultural refinement), xing \u884c (conduct of life), zhong \u5fe0, and xin \u4fe1 (Analects 7.25).\n\nFor heuristic purposes, we may regard dependent virtues as belonging to two different clusters. One cluster consists of those dependent virtues that are closely related to one basic, cardinal virtue rather than another. Another cluster consists of \"overlapping\" dependent virtues in the sense that they seem especially germane to the practice of one or more cardinal virtues (henceforth, cardinals). For convenience, let us introduce the distinction between supportive and constitutive virtues. Supportive virtues are those virtues that are genial or helpful, though not necessary, to the development of the cardinals such as ren, yi, and li. Constitutive virtues, on the other hand, are those that are constitutive of the quality of the cardinals actualized. Differently put, constitutive virtues are the contributory means to the pursuit of a certain end, that is, they are means that become constituents of the end achieved.\"14 In general, virtues can be admired and can also inspire ideal achievement when they are viewed as constitutive features of an achieved state of a person. However, detached from the governing guide of moral ideals, virtues are mere objects of praise that may not possess a transforming significance for moral agents.\n\nConstitutive virtues are those that are integral parts of the state of ren achieved, and thus may be termed \"integral virtues.\" However, it is important to allow that there are some dependent virtues that are both supportive and integral. In the Analects, items of both clusters are sometimes mentioned together. Below I discuss briefly junzi's basic qualities of character as embodying a concern with the Confucian cardinals and some supportive and constitutive virtues as a preliminary to dealing with Confucius' idea of the flexibility or adaptability of junzi.\n\nAgain the distinction between supportive and constitutive dependent virtues is not intended as a dichotomy. Depending on the character and temperament, what is a supportive trait in one person may be a constitutive virtue for another. Kuan \u5bec (magnanimity, generosity of spirit, broadmindedness), for example, may be constitutive for a person of mild temperament, but merely supportive for another who has an inordinate self-confidence in the practice of ren. In the discussion below, although I sometimes propose a specific interpretation, the classificatory question is always an open question. Moreover, the distinction is offered in a tentative spirit. Perhaps, on closer analysis, the distinction may have only a practical, not theoretical value, i.e., helpful to individual agent's reflection on how best to constitute his or her character, on which dispositions are the most congenial for development in the light of temperament and circumstance.\n\n### 3.3 Ren \u4ec1\n\nA sincere and serious commitment to ren is a weighty and momentous burden (Analects 8.7), for it requires constancy. \"It is hard for a man to have constancy who claims to have when he is wanting, to be full when he is empty and to be comfortable when he is in straightened circumstances\" (Analects 7:26).15 If a junzi disavows ren and gives up his commitment to ren, he does not deserve the title of being a junzi. The junzi \"never deserts ren, not even for as long as it takes to eat a meal\" (Analects 4:5). Whether he confronts an urgent or difficult situation, he abides by ren. A person genuinely committed to the practice of ren would even sacrifice his or her life for the sake of ren. Says Confucius, \"A determined scholar or a ren person will not seek to live at the expense of doing harm to ren. He will even sacrifice his life to fulfill ren\" (Analects 15.9).16\n\nRen, in the broad sense, is Confucius' dao \u9053, his vision of the good, an ideal theme of concern for humanity. The term \"ideal theme\" is an appropriation of the notion of theme familiar in various linguistic contexts. We talk of a theme as a topic of discourse or discussion, or of a theme as \"an idea, point of view, or perception embodied or expanded upon in a work of art,\" or as \"a melody forming the basis of variations or other development in a composition.\"17 Unlike ideal norms, ideal themes do not provide precepts, rules, directives or principles for action.18 They are ideal points of orientation that have an import for committed agents. Such terms as development, clarification, and expansion are thus quite at home in discussing ideal themes. Whereas in the case of ideal norms, terms such as application, compliance and extension are more appropriate.\n\nRen is like a theme in literary or musical composition, amenable to polymorphous, creative expressions, depending on the committed person's interpretation of the significance of the ideal for his or her life. Fundamentally, ren is the love of fellow humans (Analects 12.22), or affectionate concern for the well-being of humanity. Commitment to ren involves benevolence, that is, desire to do good to others as well as to \"study the good of others\" (See Hutcheson 1729: 158). Confucius said: \"The junzi helps others to realize their (ethically) praiseworthy qualities (mei \u7f8e); he does not help them to realize their bad qualities (e \u60e1). The small man does the opposite\" (Analects 12.16).19 Contributory to and constitutive of the realization of ren, is the development of particular dependent, constitutive virtues such as zhong \u5fe0 and shu \u6055. Zhong and shu are perhaps the most important constitutive or integral virtues of ren.20\n\n### 3.4 Ren-Dependent Virtue: Zhong \u5fe0\n\nZhong \u5fe0 is often translated as \"loyalty, devotion,\" sometimes, \"doing one's best.\"21\n\nFor constructive interpretation, all these renderings may be used for indicating a unified conception if we adopt, say, Josiah Royce's preliminary definition of \"loyalty\": \"The willing and practical and thoroughgoing devotion of a person to a cause.\"22 \"Thoroughgoing devotion to a cause\" implies constancy (heng \u6052) and doing one's best to realize the cause or object of one's devotion, that is, in doing one's utmost with one's whole heart and mind (jin xin \u76e1\u5fc3) to realize the object of commitment (jinzi \u76e1\u5df1). (Zhu 1980: 23) Alternatively, to be zhong is to give the fullest expression to one's commitment, in short, to be true to oneself.23\n\nAs a self-regarding virtue, zhong implies a commitment to a self-governing standard for conduct. The object of one's devotion may be another person. For example, when Fan Chi \u6a0a\u9072 asked about ren, Confucius replied: \"While at home maintain your respectful attitude (gong \u606d); in handling affairs, be reverend (jing \u656c); in dealing with others, be zhong \u5fe0. These are the qualities that cannot be put aside, even if you go and live among the barbarians\" (Analects 13.19). The object of zhong may be a person in a superior position. Thus, in one sense, to be zhong is to be loyal to someone superior in the social, political hierarchy, especially to a ruler (Analects 2.20, 3.10, 12.14,24), for example, \"The ruler should employ the services of his subjects in accordance with rites (li \u79ae). A subject should serve his ruler by zhong.\" (Analects 3.19).\n\nNotably, zhong also occurs in a non-hierarchical sense (Analects 1.4, 7.23, 13.19, 16.10). The object of zhong may also be an equal. When Zigong \u5b50\u8ca2 asked about friendship, Confucius replied: \"Advise them in the spirit of zhong and tactfully guide them. If that is not possible, do not disgrace yourself\" (Analects 12.23). On another occasion, Confucius said about himself: \"In a hamlet of ten households, there are bound to be those who are my equal regarding zhong and xin \u4fe1 (trustworthiness, being true to one's words), but they are unlikely to be as eager to learn as I am\" (Analects 5.28). It is important to note that the object of zhong is people in general; it is not confined to either one's superior or equal.25\n\nAs a self-regarding virtue, zhong implies a commitment to a self-governing standard for conduct. As a ren-dependent virtue, zhong is not a blind devotion to persons or matters of concern. Even a ruler's conduct is also subject to criticism by subordinates (e.g., Analects 13.15, 13.23). Xunzi expatiates this theme: In the case of an ethically responsible minister, whenever the ruler has departed from the dao \u9053, it is quite proper for the minister to follow dao rather than the ruler. So also, while filial piety enjoins obedience, there are situations where disobedience is morally justified. When, for example, one's compliance with parental wishes will bring them disgrace rather than honor; when one will endanger the lives of the parents rather than bring them peace; and when the parents' wishes are such as to compel one to behave like a dumb creature rather than a man of moral cultivation. In all these cases, one must follow yi \u7fa9 or one's sense of what is right.26 In short, in appropriate situations in the light of yi or right conduct the object of zhong may not be worthy of devotion. The critical committed agent preserves his sense of yi and independent judgment.27 Moreover, while zhong is a ren-dependent virtue, a person may have zhong without ren (Analects 5.19), although it may sometimes be admired as a personal merit, as in the case of a person of blind devotion to an ethically unworthy person or institution.\n\n### 3.5 Ren-Dependent Virtue: Shu \u6055\n\nLet us now turn to shu \u6055, which expresses the idea of consideration of others. Viewed separately or together, zhong and shu involve reflection and judgment. Zhong expresses loyalty to and conscientious regard for the moral standard or the ideal of ren, i.e., an attitude of sincerity and seriousness in one's commitment to ren; shu more especially pertains to other-regarding conduct. A commitment to ren is a commitment to realizing ren in the personal relations between oneself and another. In other words, it is an adoption of an attitude of moral regard. Shu may be said to be \"the golden rule\" that governs the exemplification of the ren attitude. Zigong asked, \"Is there a single word which can serve as a guide to conduct throughout one's life?\" The master said, \"It is perhaps the word 'shu.' Do not impose on others what you yourself do not desire (yu \u6b32)\" (Analects 15:24).\n\nIn other words, to be guided by shu is to use \"oneself as a measure in gauging the desires of others\" \u2013 an idea expressed in Analects 4.30 and 6.15.28 Alternatively expressed: \"What I do not desire (yu \u6b32), I ought not to do it to another\" (Analects 12:2). In both formulations, what is crucial is the notion of yu \u6b32 or desire. It is misleading to say that shu concerns the nature of desire in the ordinary sense, for it has more to do with the manner of satisfaction than with the nature of occurrent desires. A plausible explication of shu thus requires a distinction between occurrent and reflective desires; thus what I desire now may, on reflection, be something I ought not to desire. This distinction seems implicit in a passage in the Xunzi: \"A single desire which one receives from nature (tian) is regulated and directed by the mind in many different ways, and thus it is difficult to identify and classify it with those which we receive from nature.\"29\n\nIn this sense, shu has to do primarily with reflective rather than occurrent desires. Zhong and shu may be said to be a method of reflection on occurrent desires, for assessing their appropriateness in the context of human relations. In this way, the exercise of shu presupposes a capacity of self-reflection and self-evaluation. To pay heed to shu is to deal earnestly with the question: Do I want my present desire to be satisfied as I want other's analogous desires to be satisfied in a way that comports with ren? The wanting here is a reflective desire. Thus a deliberate consideration on the character of occurrent desires has consequences in terms of the moral character of one's acts. Shu as moral regard has a practical import only when the agent has subjected his occurrent desires to reflective evaluation in the light of ren.\n\n### 3.6 Golden Rule\n\nWe may regard shu as functionally equivalent to the Golden Rule, which is negatively expressed as \"Do not do to others as you would not expect them to do to you,\" or positively, \"Do unto others as you would have them do unto you\" (Singer 1977: 122). Our above interpretation of shu as pertaining to reflective desire is compatible with this general formulation of the Golden Rule. For at issue is the question of one's willingness or desire to be treated in a certain way rather than the content of occurrent desires. The issue has to do with the standard governing the satisfaction of one's occurrent desires. What I morally want to do is to subject my present desires to the assessment in terms of the standard I am committed to. For a Confucian, to be a man of ren is to engage in reflection that brings the ideal of ren to bear in actual conduct, and this obviously implies a desire or willingness to make other persons' desires a relevant consideration in light of ren. To pay heed to shu is to have an other-regarding attitude. Coupled with zhong or one's own sincere commitment to ren, such an other-regarding attitude is an aspect of self-regard, i.e., a regard for one's own character and moral condition. Such a commitment entails \"doing one's best\" in appropriate circumstances. According to Confucius, \"a man of ren desiring (yu \u6b32) to establish his own character, also establishes the character of others, and desiring to be prominent himself, also helps others to be prominent. To be able to judge others by what is near to ourselves may be called the method of realizing humanity\" (Analects 6:30).30 In this way, the moral agent's own conduct serves as a measure or standard for others. This is possible because his own character is achieved by way of embracing others as an integral component of his own moral development. Shu as extensive concern for others is thus a component of one's preoccupation with moral attainment or moral condition on the whole. My extensive concern for others is a concern for their moral being or condition on the whole. In establishing or developing my own moral character in light of ren, I am also engaged in establishing or developing others' moral character, not in the sense of directly urging others to do so nor of asserting myself to be a moral paradigm; but in the sense that my own case serves as an embodiment of the possibility and actuating import of ren-realization. In this way I indirectly contribute to the development of others' moral character. When zhong and shu are construed as a practical rule of conduct, it is a procedural rather than a substantive guide to ren-realization.\n\nArguably, when shu, especially its negative formulation, is construed as a version of \"Golden Rule,\" apart from being a useful means for \"the elimination of self-partiality and inward dishonesty,\" as Kant would put it (See Abbott 1948: lii), it may also be viewed as a counsel of moderation and humility in making claims concerning one's knowledge of the good.31 Recall that the vision of ren or the good is an indeterminate ideal theme, and as such it is subject to diverse, concrete specifications within the lives of committed agents. At any given time, a reasonable agent would make such a specification based on a partial knowledge of the significance of the holistic vision. The ideal of impartiality implicit in the notion of shu, as opposed to partiality of the knowledge of the good, serves as a reminder of one's imperfection or incompleteness of ethical knowledge. By construing the negative formulation of shu (\"What I do not desire, I ought not to impose on others\" (Analects 12.12 and 15:23) as a counsel of modesty and humility, we can appreciate its importance by attending to a characteristic of reasonable persons. Modesty pertains to the moderation of one's claims or demands upon others. One ordinary sense of 'reasonable' indicates that a reasonable person will refrain from making excessive or extravagant demands on others. As Kurt Baier remarks, \"We say of demands or requests that they are excessive if, though we are entitled to make them, the party against whom we make them has good reasons for not complying, as when the landlord demands the immediate vacation of the premises in the face of well-supported pleas of hardship by the tenant\" (Baier 1958: 316). More importantly, in the light of the vision of dao or ideal of the good human life, we would expect reasonable, committed persons to be modest in making their demands and requests, because no one possesses the knowledge of all possible, concrete, and appropriate specifications of the significance of the good for individual human life. As a result, one's specification of the good is always made from a limited perspective. In this sense, the negative formulation of the shu is a counsel of modesty, underscoring the importance of being aware of one's limited perspective. As we shall see in Sects. 3 and 4, the salient qualities of junzi are markedly those of the reasonable persons.\n\nHume justly observes that modesty, in the sense \"opposed to imprudence and arrogance\" is one personal quality that is agreeable to others, for it \"expresses a diffidence of our own judgment and a due attention and regard for others\" (Hume 1957: 7). We find a similar idea of modesty in one passage of the Analects: \"The junzi considers yi \u7fa9 as the substance (zhi \u8cea) of his conduct; he puts it into practice by observing the li \u79ae; he gives it expression by being modest (xun \u905c). He completes it with trustworthiness (xin \u4fe1)\" (Analects 15.18). Perhaps, the inner significance of modesty is best appreciated in terms of humility, in the sense that the reasonable persons know their place in relation to others' thoughts and affections, informed by an awareness and estimate of the limited character of their importance in relation to others. This attitude of humility is compatible with self-respect or even pride in one's achievement (Isenberg 1949: 7\u20138). Moreover, humility, in the light of commitment to the good, is an acknowledgement of \"the lack of knowledge about what is good [for oneself and another] and its consequent attitude of not claiming to be or thinking oneself as good\" (Allinson 1985: 306). Deprived of complete knowledge of the specification of the concrete significance of the good for all humans, a reasonable person will be humble. For any claim to knowledge about one's good and another's is at best a plausible presumption but always defeasible. The possibility of negation of such claims furnishes a basis for the adoption of humility. The ethical value of humility also provides a way of appreciating the Confucian stress on the observance of li or rules of propriety, as well as Cicero's on decorum.32\n\nOn the basis of the foregoing, it should be clear that the negative version of the shu imposes a more stringent requirement than the positive version (analogous to that of negative moral rules or precepts). Imagining oneself in \"the dual roles of agent and patient,\" while expressing self-respect and respect for others, does not provide a reasoned justification for imposing one's conception of the good. This is perhaps the force of Confucius' saying: \"To say you know when you know, and to say you do not when you do not, that is knowledge.\"67 One's claim to knowledge about what is good for oneself and another must be proportional to accessible information and experience. While such knowledge may provide grounds for a claim of its significance for future conduct, reasonable persons would avow their sense of fallibility, in expressing modesty and humility. As we shall see in Sect. 4, sagacious or judicious judgments will also be informed by a sense of timeliness (shi \u6642), that is, an adaptation to the current situation in order to achieve equilibrium and an adjustment to varying, changing circumstances.\n\nOur stress on the significance of the negative aspect of shu \u6055 is consistent with practical expectation of mutual regard or consideration. For this reason, shu is often rendered as \"reciprocity,\" conveying the idea of mutual expectation of the agent and the recipient. In the Xunzi, we find a remark attributed to Confucius: \"The junzi has three different ways of practicing shu: When he is incapable of serving his ruler and yet expects lower officials to serve him, this is not shu. When he is incapable of requiting the affections of his parents and yet expects his sons to be filial, this is not shu. When he cannot respect (jing \u656c) his elder brothers and yet expects his younger brothers to listen to him, this is not shu. If a scholar-official (shi \u58eb) clearly understands these three ways of shu, then it is possible that he can rectify himself\" (Li 1979: 661).\n\n### 3.7 Other Ren-dependent Virtues\n\nLet us consider briefly some other ren-dependent virtues. On one occasion, responding to an inquiry about ren, Confucius said that a man of ren practices five things: \"Gong \u606d (respectfulness), kuan \u5bec (magnanimity, generosity, open-mindedness), xin \u4fe1 (trustworthiness, being true to one's words), min \u654f (adroitness), and hui \u60e0 (beneficence)\" (Analects 17.6). I suppose that kuan and hui are dependent, constitutive virtues of ren \u4ec1, for ren is basically expressed in love, or affectionate concern (ai \u7231). Similarly, warm-heartedness (wen \u6eab) is also ren-dependent, constitutive virtue (1.10). Ren as an affectionate concern for others would also be expressed in loving-kindness (ci \u6148) (2.20), in some contexts, would be expressed in kuan \u5bec. Hui \u60e0 or beneficence is also an expression of ren concern. Xin seems to be another constitutive virtue of ren, as indicated in the pairing of zhong \u5fe0 and xin \u4fe1 (Analects 1.8, 1.9, 9.21, 15.19). For instance, when Zizhang \u5b50\u5f35 asked about conduct (xing \u884c), Confucius replied: \"Make zhong and xin your master guides\" (Analects 15.6). As zhong involves doing one's best on behalf of the object of loyalty, min \u654f (agility or adroitness) would be a virtue of resourcefulness in handling affairs on behalf of the object of loyalty. While gong \u606d is a dependent, supportive virtue of li \u79ae, it is also a supportive virtue of ren when the spirit of ren informs its expression according to li. As Confucius remarked: \"If a man has no ren, what has he to do with li\" (Analects 3.3). Moreover, as involving rang \u8b93, gong would be merely supportive as in the case of the agent's refusal to yield (rang \u8b93) the practice of ren to his teacher (Analects 15.36). As we shall see later, jing \u656c (reverence) is a constitutive virtue of both ren and li, since it is an essential attitude required in filial conduct (xiao \u5b5d) \u2013 a foundation for the practice of ren (Analects 1.2; 2.7).\n\n### 3.8 Overlapping Constitutive Virtues of Ren, Li, and Yi: Keji \u514b\u5df1 and Yong \u52c7\n\nAt this point let us interpose by briefly attending to keji \u514b\u5df1 and yong \u52c7 as overlapping, constitutive virtues of ren, li, and yi. When Yan Yuan \u984f\u6df5 asked about ren, Confucius said: \"To return to the observance of the li through self-control (keji \u514b\u5df1) constitutes ren\" (Analects 12.1). Elsewhere, Confucius also remarked, \"If a man has no concern for ren \u4ec1, what has he to do with li \u79ae?\" (Analects 3.3). These two sayings show the interdependence of ren and li. Self-control is constitutive of the practice of ren as it involves overcoming emotions and desires that may well hamper ren-performance, especially in difficult situations of the moral life. Particularly problematic, as Xunzi points out, are those self-serving desires that interfere with the practice of ren. The li, as delimiting the proper boundary for the pursuit of self-satisfaction, are the means for self-control. In the case of yi, self-control is indispensable in observing the constraints of flexibility \u2013 a topic we will take up in Sect. 2.15.\n\nYong \u52c7, as an aretaic or virtue term, is perhaps best rendered as \"courage\" \u2013 the quality of character that shows itself in facing danger undaunted despite fear or lack of confidence.33 Yong is clearly a dependent virtue of ren, for \"the ren person certainly possesses yong, but a yong person does not necessarily possesses ren\" (Analects 14.4). Likewise, yong is a dependent virtue of li; for its ethical significance depends on its connection with li. Thus, the yong person who does not have regard for li is likely to be unruly (Analects 8.2). It is an open question whether yong is a constitutive virtue of li. Arguably a person committed to the observance of li, in some context, may need yong to act in the absence of the detail rituals involved. Here the agent may need yong or a sense of venture, risking embarrassment or humiliation, or even shame. In the case of yi, yong is clearly a dependent, constitutive virtue. For example, when Zili asked : \"Does the junzi cherish yong?\" The Master said: \"For the junzi, it is yi that is considered supreme. Possessed of yong but devoid of yi, a junzi will make trouble, but a small man will be a brigand\" (Analects 17.23). That Yong is constitutive of yi seems evident in this passage: \"To see yi (the right thing to do) and leave it undone shows a lack of yong\" (Analects 2.24). At any rate, yong requires learning (Analects 17.8) and judgment, which inform the exercise of yi. We will deal with this topic in Sect. 2.15.\n\n### 3.9 Confucius Reasoning\n\nBefore we turn to li-dependent virtues, let us note Confucius' reasoning in our passage above (Analects 17.6). His reasoning consists in a series of hypothetical propositions, conveniently numbered below.\n\n1.\n\nIf you are respectful (gong \u606d), you will not be treated with disrespect.\n\n2.\n\nIf you are generous (kuan \u5bec), you will win the people.\n\n3.\n\nIf you are trustworthy (xin \u4fe1), people will entrust responsibility to you.\n\n4.\n\nIf you are agile (min \u654f), you will accomplish much.\n\n5.\n\nIf you are beneficent (hui \u60e0), you will be in an adequate position to employ the services of others.\n\nNote that the consequent in each hypothetical proposition is an appeal to the notion of reflective desirability.34 In (1)\u2013(5), a desirable state of affairs, the consequent, is said to follow if the antecedent occurs. The consequents are desirable states of affairs, which Confucius took to be plausible presumptions, that is, matters of common knowledge. These presumptions are of course defeasible. If this interpretation is correct, particular moral virtues cited, with others such as knowledge and courage (Analects 15.l7), are recognized as having moral values insofar as they advance the realization of a life of ren. They are virtues in the sense that the absence of them would lead to undesirable consequences, which hamper the pursuit of realization of ren.\n\nWe may represent Confucius' appeal to reflective desirability in this form: \"If you reflect seriously on the desirable consequences of adopting and acting in accord with virtues, you would discover where your true interest lies.\" Indeed, the notion of reflective desirability (or undesirability) is implicit in the idea of shu, and it is an important aspect of Confucian argumentation. Notably, our passage clearly implies that possessing the five virtues is beneficial to the individual, as they are wanted and as they serve the true interest of the individual. For our present purpose, it is sufficient to note that a junzi cultivates the particular virtues for the purpose of attaining to a life of ren and this task presupposes knowledge of reflective desirability of actions and human affairs.35\n\n### 3.10 Dependent Virtues of Li \u79ae\n\nLi and yi are also fundamental ethical virtues. Because of the Confucian stress on tradition and civility, and the need for independent ethical judgment of committed individual moral agents, li and yi deserve special attention in Confucian ethics. Our discussion in the preceding section on ren and particular ren-dependent virtues pertains, so to speak, to the internal aspect of ren-morality. The accent is on the ideal and self-cultivation of desirable qualities or dispositions rather than the external or outward form of conduct. Unlike a small-minded person in times of moral failure, a junzi seeks the cause within himself rather than others (Analects 15:21). For a person committed to the Confucian ideal dao or ren, he or she must examine himself for the cause of failure. As an eminent disciple, Zengzi \u66fe\u5b50 reminds his pupils: \"Daily I engage in self-examination on three matters: In what I have undertaken on another's behalf, have I failed to do my best (zhong \u5fe0)? In my dealings with my friends, have I failed to be trustworthy in what I say (xin \u4fe1)? Have I failed to practice repeatedly what has been passed on to me?\" (Analects 1.4). Among other things, one contribution of Mencius to the development of Confucian ethics is his emphasis on the function of xin \u5fc3 (mind\/heart) in connection with moral failure. Xunzi also gives additional insight on the manner in which an ethically informed human mind may be obscured (bi \u853d) by concern with immediate satisfaction of desires without regard to distant consequences.\n\nMore fundamentally, an action conforming to a ritual requirement of li has its ethical significance because such an action is performed in the light of a concern for ren. As Confucius put it, \"If a man has no concern for ren \u4ec1, what has he to do with li \u79ae?\"(Analects 3.3) Without a regard for ren, ritual observances would amount to mere formal gestures vacuous of moral substance. Notably, in addition to imposing restraint on human behavior, as Xunzi points out, the li also support the satisfaction of desires within the defined boundaries of proper conduct. And when a junzi's compliance with li is informed by the spirit of ren, li has also an ennobling function, exemplifying the junzi's respect for li as an ideal, ren embedded tradition.36 This attitude toward li signifies also a respect for the reality of the situation, the background and possibility that furnish the context for successful moral performance. The Confucian emphasis on li is one justification for the Confucian homage to the concrete. Every action, on this view, has a conventional aspect for understanding its normative meaning and import. Whether or not we accept this stress on li, some sort of convention for identifying the normative import of action must be an essential element in any moral theory. Granted the importance of ethical convention or tradition, attention to the aesthetic and religious dimensions of li will also lead us to an appreciation of valuable facets of human life in different cultures and civilizations.\n\n### 3.11 Li-Dependent Virtue: Gong \u606d and Jing \u656c\n\nPerhaps the most important dependent virtues of Li are gong \u606d and jing \u656c. Both terms pertain to expression of respect for others. In vernacular Chinese, gongjing \u606d\u656c is a compound term (jianming \u517c\u540d) for \"respect or respectfulness.\" In the Lunyu, gong and jing occur as single terms (danming \u55ae\u540d),37 and the difference is roughly indicated by different translations, such as \"respect\" for gong and \"reverence\" for jing. However, in some contexts, as we shall see later, jing may also be rendered as \"respect.\" In one passage we cited earlier in connection with zhong \u5fe0 (Sect. 2.3), we have a suggestion that gong and jing are dependent, supportive constitutive virtues of ren.\n\nFor distinguishing gong from jing, we may say that the former pertains primarily to outward appearance, the latter to one's inner attitude. As Zhu Xi put it: \"Gong's principal focus is appearance (rong \u5bb9), jing on human affairs. Gong is seen in outward expression (wai \u5916), jing focuses on what is within (zhong \u4e2d)\" (Zhu 1980: 91). This explanation is supported by Confucius' remark that among the nine things that occupy junzi's thought (jiusi \u4e5d\u601d) is \"to think of appearing respectful (gong \u606d) when it comes to demeanor (mao si gong \u8c8c\u601d\u606d)\" and \"to think of being reverend when attending to human affairs (shi si jing \u4e8b\u601d\u656c)\" (Analects 16.10). Differently put, gong pertains to one's bearing or deportment. Courtesy or politeness, as it has to do with manners of behavior, is an example of gong. Jing, however, pertains to virtuous conduct, more specifically to one's inner attitude. The idea is also present in the Yijing: \"Being straight means correctness, and being square means yi \u7fa9 (righteousness). The junzi \u541b\u5b50 applies jing \u656c to straighten the internal life (nei \u5167) and yi to square the external life (wai \u5916). As jing and yi are established, one's virtue will not be an isolated instance.\"38 Chan's rendering jing as \"seriousness\" brings out the serious attitude; however, it is better to render it as \"reverence\" in the sense of \"deep respect and feeling for something or someone,\" which is a serious, attentive state of mind.39 In so far as li involves gong and jing, compliance with li has thus outer and inner aspects. Unlike gong, however, jing is a constitutive virtue of li \u79ae.\n\nAs we mentioned earlier, jing \u656c can be also rendered as \"respect.\" When Fan Chi asked about wisdom (zhi \u667a), the Master replied: \"To know the duties (yi \u7fa9) due to the people, to respect (jing \u656c) while keeping the gods and spirits (guishen \u9b3c\u795e) at a distance may be called wisdom\" (Analects 6.22). Note that jing as respect here conveys no sense of the depth of feeling of deferential esteem, as in the case jing for one's parents. Our passage seems to indicate Confucius' agnostic attitude toward gods and spirits, while acknowledging that jing or paying them proper respect is important, perhaps as a concession to common practices without seriously endorsing the common belief in their existence.40 Presumably, then, Confucius was simply expressing a formal gesture of respect for a cultural tradition, but redirecting attention of humans toward a concern for ren or serving humanity and understanding humanity rather than gods and spirits. When Ji Lu \u5b63\u8def asked about serving the spirits of the dead and gods, Confucius replied, \"You are not able even to serve men. How can you serve the spirits?\" When asked about death, Confucius said, \"You do not understand even life. How can you understand death?\" (Analects 11.12)\n\nThe important thing to note is that jing can be used to express respect in ways that differ from gong \u606d, which focuses on the formal character of speech or behavior rather than feelings. I can pay respects or obeisance to the dead, to acquaintances, to superiors, men or women of authority without any feeling of esteem, or even liking. As Confucius remarked, \"Only a man of ren is capable of liking and disliking people,\" in the sense of liking their good and disliking their bad conduct. However, \"if a person has the will (or firm determination) to become a man of ren, to that extent, he can be free from dislike on account of his misconduct\" (Analects 4.4). Xunzi gives us an elaboration of the degrees of jing feeling. \"The ren person must respect (jing \u656c) others. However, there is dao for respecting others. If the other is a worthy, then you should try to be close to him, honor him and respect (jing) him as well. If the other is unworthy, be fearful of him but keep him at distance, while showing him respect. The expression of respect is the same, but one's inner feeling is different\" (Li 1979: 298). Xunzi's remark seems to be an echo of Confucius' attitude toward gods and spirits. If you don't pay respects to them, you will probably incur the censure of the populace. Xunzi goes even further by employing the language of shen (gods), perhaps as an expression for the respect for current linguistic practice. He would probably agree with Hobbes that \"Words are wise men's counters; they do but reckon by them; but they are the monies of fools\"(Hobbes 1952: 29 with spelling modernized).\n\n### 3.12 Li-dependent Virtue: Rang \u8b93\n\nAnother important li-dependent virtue is rang \u8b93, which can be rendered in two different ways: \"to decline politely (tuici \u63a8\u8fad),\" and rang, as in Mencius' cirang zhi xin \u8fad\u8b93\u4e4b\u5fc3--the seed of the virtue of li--has to do with \"yielding\" (Mengzi, 2A6). In both cases, rang may be considered as an example of concern with gong \u606d. One should yield to others in some circumstances, say, in dealing with one's parents or elders, as one can respectfully decline their request. In the either case, as we shall see in Sect. 2.14, the exercise of reasonable judgment in accordance with yi \u7fa9 is a crucial determinant.\n\n### 3.13 Li-dependent Virtue: Wen \u6587\n\nPerhaps the most prominent dependent and constitutive li-dependent virtue is wen \u6587 (culture, cultural refinement). Wen is reported to be one of the four subjects of Confucius' teachings. \"The Master instructs under four heads: culture (wen), moral conduct (xing \u884c), doing one's best (zhong \u5fe0), and being trustworthy in what one says (xin \u4fe1)\" (Analects 7.25). For Confucius, the junzi is \"widely versed in culture but brought back to essentials by the li can, I suppose, be relied upon not to turn against what he stood for\" (Analects 6.27). Although the li is fundamentally a code of formal rules of proper conduct, apart from its connection with ren, it has an aesthetic aspect. Learning is for the sake of self-improvement, not for the sake of impressing other people (Analects 14.24). Xunzi would add, \"The junzi uses learning to beautify his own person (mei qi shen \u7f8e\u5176\u8eab). The small-minded man uses learning as a bribe to win attention from others.\"41 Implicit in the idea of wen is the beautification of character in the light of cultural refinement. The idea of wen, in the light of the connection of li with ren, in effect, appertains to the ennobling of the virtuous character of persons. Alternatively, wen expresses the ennobling function of li. In this light, the junzi is a \"beautiful\" person, as his life and conduct exemplify the \"beauty of virtue\" in an eminent way, reminiscent of the popular concern with \"the beauty of virtue and the deformity of vice\" among the British Moralists of the eighteenth century.\n\nAs a dependent virtue of li, a regard for wen, as Xunzi would put it, is \"to honor the roots\" of human existence. (Li 1979: 424) However, exaggerated emphasis on wen without regard to zhi \u8cea has dubious ethical value. Confucius said, \"When there is a preponderance of [native] substance (zhi \u8cea) over acquired refinement (wen \u6587), the result will be churlishness. When there is a preponderance of acquired refinement over substance, the result will be pedantry. Only a well-balanced admixture of the two do we have a junzi\" (Analects 6.18; see also Analects 12.19).\n\n### 3.14 Yi as the Virtue of Flexibility\n\nThe well-balanced admixture of native substance (zhi \u8cea) and cultural refinement (wen \u6587) does not indicate the ideal, for fundamentally yi \u7fa9 is the substance (zhi) of the ethical life (Analects 15.18). Yi is the Confucian virtue of flexibility. According to Confucius, the junzi, in his dealings with the world, \"is not invariably for or against anything. He is on the side of yi \u7fa9 (Analects 4.10). Recall also Confucius' autobiographical remark cited in the Introduction: \"I have no preconceptions about the permissible or impermissible (wu ke wu buke \u7121\u53ef\u7121\u4e0d\u53ef)\" (18.8). This freedom from predilection, prejudgment, inflexibility, and egotism is said to be characteristic of Confucius. \"There were four things the Master refused to have anything to do with: he refused to entertain conjectures or to insist on certainty; he refused to be inflexible or to be egotistical\" (Analects 9.4). These qualities may also be ascribed to the junzi, qualities which are necessary to maintain his freedom of thought and action in advance of encounter with particular problematic situations, although Confucius, perhaps out of modesty, disclaimed being a junzi. Confucius said, \"The dao of the junzi is threefold, none of which I was able to attain: being humane (ren \u4ec1), he is free from worries (you \u6182); wise (zhi \u77e5), from delusions (huo \u60d1); courageous, he is free from fear.\" Zigong said, \"What the Master has just quoted is a description of himself\" (Analects 14.28). On another occasion, Confucius said, \"In the knowledge of letters and the arts, I may perhaps compare myself with other men. But as for the character of a junzi who carries out in his personal conduct what he professes \u2013 that is something to which I have not yet attained\" (Analects 7.32, this is Ku's translation. Ku 1984: 33).\n\nIf yi is \"to square with\" external life of the junzi, then its primary function is to deal with matters external to the individuals, seen as demands or requirements that need to be made compatible with the concern of their inner life. These external demands may appear in the form of duties (yiwu \u7fa9\u52d9) imposed by societal custom or tradition, along with institutional rules and regulations, more generally, demands for compliance with li as a set of formal prescriptions for proper behavior. This sense of yi, which is functionally equivalent to li, is often rendered as \"duty.\" One example is the use of yi in the passage cited in Sect. 2.11. The Liji mentioned ten duties of human relationships (renyi \u4eba\u7fa9), such as \"The father's loving-kindness (fuci \u7236\u6148) the son's filial piety (zixiao \u5b50\u5b5d), gentleness on the part of elder brother (xiongliang \u5144\u826f), and obedience (shun \u9806) of the younger brother\" (Wang 1977 Vol.1: 300). The Li as a corpus of rules of proper conduct can be quite complex and burdensome even for committed persons. The vastness of the rules staggers our imagination. A chapter (Liqi \u79ae\u5668) in the Liji \u79ae\u8a18 mentioned three hundred \"great (da \u5927)\" or important rules (dali \u5927\u79ae) and three thousand \"smaller\" rules (xiaoli \u5c0f\u79ae), but points out that \"they all lead to the same thing.\" \"No one can enter an apartment but by the door.\" The junzi, in his consideration of the rules, finds those which are carried directly to practice; those in which one has to bend and make some modification; those which are regular and the same for all classes.\" (Legge 1966: 405)\n\nYi \u7fa9, in the sense of rightness, appropriateness or fittingness, would be the basis of modification of li. Moreover, the relevance of the li to the present, particularly in exigent situations, is a matter of reasoned judgment based on his sense of appropriateness or yi and appreciation of the regulative, supportive, and ennobling functions of li.42 Wherefore, the li are subject to revision or even elimination. Notably, as Zhu Xi points out, we must reject rules that are unreasonably onerous and superfluous, and retain rules that are practicable and essential to the maintenance of the social order.\n\nBecause of the complexity and the competence necessary to apply the li, ordinary persons do not have the time, the knowledge, nor interest in the mastery of li. The application of the great or important li, such as funeral rites and sacrifices, required ritual experts, who ideally possess a sense of yi. Confucius seemed to be quite aware of the problem of complexity and the rationales underlying the application of li when he said, \"The common people can be made to follow a path, but not to understand (zhi \u77e5) it\" (Analects 8.9).\n\nMoreover, the appropriate and reasonable determination of the application of li in accordance with yi must attend to the time and circumstance of the individuals. It is explicitly stated in the Liji: \"In [observing] the li, what is appropriate (yi \u5b9c) [for the time and circumstances] should be followed\"(Legge 1966 Vol. 1: 62\u201363); Wang 1977 Vol. 1: 3). Given a set of ritual rules, its application cannot be determined a priori. \"Should words be understood only in one way? Each saying has its own appropriate application.\"(Legge 1966 Vol. 2: 214; Wang 1977 Vol. 2: 609) Or to paraphrase Wittgenstein, ritual rules, like all rules, stand there like signposts for the guidance of our will and action.(Wittgenstein 1968, par. 85) There is always a possibility of doubt in actual cases, where one must interpret their concrete significance. In the application of li in particular, in its requirement of compliance with formal procedures, it is all the more important to pay heed to the circumstances of the individual. For example, the proper execution of formal procedures often requires the possession of material instruments that may go beyond the means of ordinary persons. The Liji is quite emphatic on the economical aspect of ritual observances: \"goods and wealth are not to be expected from the poor in their discharge of the rules of propriety (li \u79ae).\"43 It goes without saying that an enlightened knowledge of other factors that affect different individuals in different circumstances or the same individual in different circumstances is essential to the exercise of yi, which entails a judgment of what is right and reasonable in applying the li.\n\nIn sum, concern for yi is generally a concern for right conduct, which is deemed fitting or appropriate to a particular situation.44 However, one problematic area of conduct, to use Xunzi's expression, is our fondness for profit or personal gain (haoli \u597d\u5229). In Confucius' words, \"The junzi understands what constitutes right conduct (yi \u7fa9); the small-minded man understands what is profitable\" (Analects 4.16). Confucius said of himself that \"wealth and rank attained through unrightful means (buyi \u4e0d\u7fa9) have as much to do with me as passing clouds\" (Analects 7.16). In situations when we are tempted to do what promotes personal gain, Confucius would advise that \"when you see something that is conducive to attaining personal gain, you must think of right conduct (jian de siyi \u898b\u5f97\u601d\u7fa9)\" (Analects 14.12; 16.10), that is, whether the contemplated, self-serving act is the right thing to do. This contrast between yi and self-serving benefit suggests the Confucian distinction between morality and egoism. Perhaps it is the assumption of this contrast that accounts for common translation of yi as having to do with morality. For example, in the passages we just cited, Lau rendered yi \u7fa9 as \"what is moral\" (Analects 7.16) and buyi \u4e0d\u7fa9 as \"immoral means\" (Analects 14.12).\n\n### 3.15 Dependent Virtues of Yi \u7fa9: Kuan\n\nLet us consider some of the dependent virtues of yi as a virtue of flexibility. The idea of kuan \u5bec suggests catholicity and neutrality, which may be regarded as the main supportive and constitutive virtues of yi. For Confucius, the junzi is not an implement (Analects 2:12), which is fit for specific, and narrow purpose. \"Instead, he should have broad vision, wide interests, and sufficient ability to do many things\"(Chan 1963: 24). He is broad-minded and non-partisan (Analects 2:14; also 7:30), and aspires to higher and more valuable things in life (Analects 14:23). Alternatively, we may say that yi as a virtue of flexibility has kuan \u5bec as a supportive and constitutive virtue. Earlier, we mentioned that kuan, as a dependent, constitutive virtue of ren \u4ec1, is a virtue of magnanimity (Sect. 2.1). Understood as kuanhong \u5bec\u5b8f, kuan embraces also broadmindedness and generosity (Sect. 2.7), either in the form of liberality in giving or in the form of generous-mindedness, impartiality or fair-minded. Let us consider some of the dependent virtues of yi as a virtue of flexibility. The idea of kuan suggests catholicity and neutrality, which are the main supportive and constitutive virtues of yi. Earlier, we mentioned kuan, as a dependent, constitutive virtue of ren \u4ec1. For elaborating the complex notion of kuan as a constitutive virtue of both ren \u4ec1 and yi \u7fa9, we may appropriate Xunzi's conception of three desirable qualities of participants in argumentation. Xunzi says of the argumentative discourse of the scholars and junzi:\n\n> With a humane mind (renxin \u4ec1\u5fc3) he explains his ideas to others, with a learning mind (xuexin \u5b78\u5fc3) he listens to their words, and with an impartial mind (gongxin \u526c\u5fc3) he makes his judgment. He is not moved by the censure or praise of the mob; he does not try to bewitch the ears and eyes of the observers; he does not cringe before the power and authority of eminent men... He honors what is fair and upright and despises meanness and wrangling. (Watson 1963: 148\u2013149 emended)\n\n### 3.16 Kuan as a Composite Virtue\n\nA different way of indicating the virtue of kuan, in the light of Xunzi's remark and his distinction between generic (gong \u5171\u540d) and specific terms (bieming \u5225\u540d), is to say that kuan, a composite virtue, as a generic term, may be concretely specified in three virtues: humaneness (renxin \u4ec1\u5fc3), learning mind (xuexin \u5b78\u5fc3), and impartiality or fair-mindedness (gongxin \u526c\u5fc3). In the context of the exercise of yi \u7fa9, renxin expresses a concern for others as one's conduct may affect others. More especially in discourse, renxin would council the agent to be vigilant (shen \u614e) in using words that may hurt others' feelings, for the ren person has concern for others' feelings and well-being (Analects 12.22). Says Xunzi, \"Hurtful words engender wounds deeper than those inflicted by spears or halberds\" (Li 1979: 55). Xunzi would elaborate the close connection of ren and yi in the context of deploying arms.\n\n> Chen Xiao \u9673\u56c2 said to Xunzi, \"When you talk about the use of arms, you always speak of ren \u4ec1 and yi \u7fa9 as being the basis for deploying arms or soldiers. A humane person loves others (renzhe airen \u4ec1\u8005\u7231\u4eba), the righteous person acts in accordance with what is right and reasonable (yizhe xunli \u7fa9\u8005\u5faa\u7406). Why, then, do they have recourse to arms in the first place? Xunzi replied, \"This is not something that you would understand. The humane person does indeed love others, and because he loves others, he hates to see men do them harm. The righteous person acts in accordance with what is right and reasonable, and thus he hates to see them do wrong. He takes up arms, in order to put an end to violence and to do away with harm, not in order to contend with others for spoils.\"45\n\n### 3.17 Gongxin \u526c\u5fc3 as a Specific Virtue of Kuan\n\nAs gongxin \u526c\u5fc3, impartiality or fair-mindedness, is a specific virtue of kuan \u5bec, characteristic of the junzi's neutrality and catholicity, we shall attend to xuexin \u5b78\u5fc3, the learning mind (xuexin), which for Xunzi, in discourse, is the virtue of receptivity, the ability to listen to others without prepossession or prejudgment. This virtue is important, as it is an amplification of what it means to be an impartial person that displays kuan as generous-mindedness. To be impartial in discussion, one must have an open mind, a mind that is receptive to contrary opinions, even those that disagree with one's own, prior to assessment of their relevance or correctness. In the Analects, Confucius frequently stresses the importance of extensive study or learning (boxue \u535a\u5b78) and application (Analects 6.27, 1.1). Learning, however, as we stated in Sect. 2.13, is for the sake of self-improvement, not for the sake of impressing others (Analects 14.24). Quite in the spirit of Confucius' teaching, Zixia \u5b50\u590f said: \"As workmen labor in their workshops to learn their trade, so a junzi gives himself to study in order to attain the Way\" (Analects 19.7).\n\nLearning is not merely the passive absorption of textual materials or learning from one's own or other people's experiences, but must involve a certain amount of thinking or reflection (si \u601d). As Confucius said, \"Learning without thinking is labor lost. Thinking without learning is perilous\" (Analects 2.15). Similarly discussion is important in teaching, as indicated in Confucius' self-reflective remark: \"It is these things that cause me concerns: failure to cultivate virtue, failure to discuss (jiang \u8b1b) more deeply into what I have learned, inability, when I am told what is right (yi \u7fa9), to move to where it is, and inability to reform myself when I have defects\" (Analects 7.3). Confucius did not seem to council deep thinking in situations that require effective decision, as indicated in this report: \"Ji Wenzi \u5b63\u6587\u5b50 always thought three times before taking action. When the Master was told of this, he commented, \"Twice is quite enough\" (Analects 5.20). Presumably, \"thinking thrice\" is poor advice for dealing with matters at hand, which call for relatively fast and effective decision. Also, when habitual, \"thinking thrice\" may result in the separation of learning or knowledge. As Wang Yang-ming \u738b\u967d\u660e complained against the scholars of his time on the separation of learning or knowledge and action, pursuing them separately, thereby disjoining knowledge from action. This tendency of separate pursuits is likely to result in a sort of \"abulia,\" an incapacitation of the agent to will effectively or to make decisions leading to action.46 Of course, on occasion when the agent can afford the time and energy, he must deliberate (l\u0171 \u616e) about the distant future. Failure to do so may give rise to \"worries much closer at hand\" (Analects 15.12).47\n\n### 3.18 Supportive and Constitutive Virtue: Caution (Shen \u614e)\n\nIn addition to the learning mind, Confucius also stressed the importance of caution or circumspection (shen \u614e), dignity, seriousness, solemnity of manners (zhuang \u838a), and firmness, resoluteness, and steadfastness (gang \u525b).48 Shen \u614e is a supportive and constitutive virtue of yi \u7fa9, for caution in speech and conduct (Analects 4.24) is essential to the exercise of impartiality. It is also a supportive and constitutive virtue of ren \u4ec1, since it is implicit in the ideal of shu \u6055, which requires impartiality (Sect. 2.6). Gang \u525b or gangyi \u525b\u6bc5 (Analects 13.27) is an important supportive and constitutive virtue of yi for resoluteness in commitment to yi and the decisiveness in judgment according to yi is an indispensable prerequisite for its exercise. So also, gang, like shen, is a supportive and constitutive virtue of ren \u4ec1. Perhaps, the most important supportive and constitutive virtue of ren, li, and yi is yong \u52c7 (courage or valor). Great courage is required in the readiness of sacrificing one's life for the sake of ren. Confucius said, \"The determined scholar and the man of ren will not seek to live at the expense of ren. They will even sacrifice their lives in order to realize ren\" (Analects 15.10). Here we may say that yong is the courage to be a ren person. In the context that requires the exercise of yi \u7fa9, yong is the courage to do the right thing. As Confucius put it, \"Faced with what is right, to leave it undone shows a lack of courage\" (Analects 2.24). In sum, yong is an overlapping dependent, constitutive virtue of both ren and yi.\n\n### 3.19 Summary\n\nThe foregoing Sects. (2.1\u20132.19) present a map of the virtues of junzi, consisting of cardinal, interdependent virtues such as ren, li, and yi, and their dependent supportive and\/or constitutive virtues. The distinction between interdependent and dependent virtues is a heuristic device for sorting out the virtues. Alternatives such as that of Chen Daqi (Sect. 2) and Ye Jingkui \u8449\u7d93\u6842 are available for comparison.49 Note also that I made no claim as to completeness or to a sharp division of dependent virtues as belonging to one cardinal rather than another, for as we have pointed out, there are overlapping dependent virtues of ren and yi such as yong \u52c7 (Sects. 2.8 and 2.18) and kuan \u5bec (Sects. 2.7 and 2.15). There is a complementary way of grouping the dependent virtues suggested by Zhongyong \u4e2d\u5eb8, Sect. 27: honoring moral character (zun dexing \u5c0a\u5fb7\u6027) and following the path of inquiry and learning (dao xuewen \u9053\u554f\u5b78), much reminiscent of Aristotle's distinction of virtues of character, and virtues of intellect in Nicomachean Ethics.\n\nDependent virtues of ren and li are essentially the virtues of character, and those of yi, virtues of the intellect. Notably the virtues of the intellect are complementary to the virtues of character, and they comprise a few virtues not particularly emphasized by Aristotle, but the idea of phronimous or man of practical wisdom seems to be implicit in the idea of the exercise of yi, which may be elaborated by Xunzi's conception of zhil\u0171 \u77e5\u616e or wise and well-informed deliberation. Xunzi would also concur with Aristotle that persons who possess practical wisdom are those who have \"the capacity to do well about what is good and advantageous for oneself\" (Aristotle 1962: 1140a), for a well-informed and wise choice must be the outcome of careful and well-considered weighing of consequences in the light of benefits and harms to the agent.\n\nAlso, for developing an adequate Confucian ethics of virtue, there is the crucial task of elaborating its theoretical or practical significance, and presently, of dealing with difficult problems attendant to our discussion of yi as a virtue of flexibility, e.g., such problems as the role or status of ethical rules and principles, and the possible contribution of Confucian ethics as an ethics of character or junzi to contemporary virtue ethics, as well as deontology and consequentialism. I have dealt with some of the problems in various essays in Moral Vision and Tradition, especially in a reconstructed formulation of a Confucian moral philosophy, comprising the idea of the Confucian tradition, basic conceptual framework, and principles for dealing with intercultural ethical conflict as preconditions of adjudication. In the next two sections, I shall expand somewhat the ways in which the junzi deal with human conflict, and return to the problems of yi as a virtue of flexibility.\n\n## 4 Non-contentious Ways for Dealing with Human Conflict\n\n### 4.1 Human Conflict\n\nBecause of the concern for ren, or well-being of humanity, Confucius was well aware that human beings, as we know them here and now, are prompt to conflict or altercation concerning what they view as legitimate claims, especially regarding inheritance or division of properties within the family. Xunzi would later draw our attention to the problematic character of the original nature of our basic motivational structure as consisting of feelings and desires. Confucius' attitude toward human conflict seems implicit in his remark: \"The junzi is dignified (jin \u77dc), but not contentious (buzheng \u4e0d\u722d); he associates with other people, but does not join parties (budang \u4e0d\u9ee8)\"(Analects 15.22). \"The junzi does not engage in contention, except perhaps in archery. But when he enters the contest, he courteously makes a vow before he advances to take his place among the contestants; he does the same when he steps down after participating in the event; when he loses, he drinks his cup of forfeit. Thus in this single case of contention, he still shows himself as a junzi\"(Analects 3.8, Ku 1984: 10). As we shall see shortly, non-contentiousness is an indispensable precondition for employing the two methods for dealing with conflict of interests, for it contributes to the maintenance of impartiality and fairness (gong \u526c), essential to the exercise of yi \u7fa9 (Sect. 2.15), and later for Xunzi, a desirable quality of participants in ethical argumentation.\n\n### 4.2 The art of he \u548c\n\nThe Lunyu intimates two ways of dealing with human conflict: he \u548c and zhong \u4e2d or zhongyong \u4e2d\u5eb8. Confucius said, \"The junzi is concerned with he \u548c, but not \u540c tong\" (13.23). He means \"harmony.\" Elsewhere, Youzi \u6709\u5b50remarked that the most valuable function of li \u79ae is to promote he (harmony) (Analects 1.12). This emphasis on the harmonizing function of li is instructive in that the prescriptions of li are primarily designed as schemes of mutual accommodation for securing orderly and harmonious conduct. We can read he \u548c in our passage as tiaohe \u8abf\u548c, \"to mediate or to reconcile.\" Confucius' saying may thus be rendered as \"The junzi is conciliatory, but does not identify with others; the inferior man identifies with others, but is not conciliatory\" (Analects 13.23).50 In the sense of tiaohe, the junzi is concerned with reconciling and harmonizing differences in cases of conflicting interests or values among people. This suggests that the junzi would deal with human conflict by the method of mediation or arbitration rather than the method of adjudication or litigation.\n\nPreference for arbitration is reflected in Confucius' attitude toward litigation: \"In hearing litigation, I am no different from any other men. But if you insist on a difference, it is, perhaps, that I try to get the parties not to resort to litigation in the first place\" (Analects 12:13). In the Xunzi, we have presumably an account of Confucius' handling of a case while serving as a justice minister (sifa da chen \u53f8\u6cd5\u5927\u81e3) in Lu \u9b6fstate. The case is a litigation of a father against his son, presumably for lack of filial piety (xiao \u5b5d). Confucius confined the son in prison and for three months did not decide the case. When the father requested permission to stop the proceeding, Confucius released the son from prison. When the head of Ji \u5b63 family heard about the incident, he was piqued, saying, \"The revered old man has deceived me. I was told that in ruling the country the ruler must advocate the way of filial piety. Now he should execute the unfilial son to set an example, instead he released him from prison.\"\n\n> When [the disciple] Ranzi \u5189\u5b50 related this to Confucius, he sighed deeply and exclaimed, \"Alas! When superiors fail to execute subordinates on account of it \u2013 is that proper! Not having instructed the people and yet to decide criminal prosecutions against them is to kill innocent people... When all living things have their seasons, to make exactions without regard to the season constitutes oppression. Not to instruct the people, yet to require from them completion of allotted tasks constitutes cruelty. It is only when these three practices have been ended that punishments may be considered.\" (Li 1979: 642; Knoblock 1990: 2: 28.3)\n\nIt is also alleged that Confucius was \"good at persuading people not to litigate,\" while serving in the same official capacity in the Lu state. \"Mutual rang \u8b93 (yielding, making concessions and compromises) was practiced among the people\" (Chen 2003). It is possible that Confucius appealed to their sense of shame (chi \u6065) as an internal monitor. Recall Confucius' saying: \"If in government you depend upon laws and enforce the laws by meting out punishments, you may keep the people from wrongdoing, but they will lose the sense of shame (chi \u6065). If, on the other hand, in government you depend on virtues and maintain order by encouraging the rites (li \u79ae) the people will have a sense of shame for wrongdoing and, moreover, will emulate what is good\" (Analects 2.3). Presumably the appeal to people's sense of shame is well exemplified in the rule of Zhou Wen Wang \u5468\u6587\u738b.\n\n> He [Wen Wang] ruled so well that the peasants made compromises with one another regarding land boundaries, and the people respected and took care of the elderly. Nobles of feudal domains who had disputes with one another would go to Wen Wang for arbitration. In one case, when the disputing parties arrived at Zhou territory, they were so impressed by the harmony and mutual forbearance of its people that they felt ashamed of themselves, realizing that the Zhou people would consider a shame to quarrel over the kind of matter, which they were now quarrelling. They therefore decided immediately and entered into a compromise. (Chen 2003)\n\nAs I stated elsewhere, at issue in arbitration is an impartial resolution of disputes oriented toward the reconciliation of the contending parties in the light of the concern for harmonious human intercourse. The arbitrator, chosen by the parties in dispute, is concerned with repairing the rupture of human relationship (lun \u502b) rather than with deciding the rights or wrongs of the parties. The task of an arbitrator is not only to interpret the meaning of a current practice, but also to shape the expectations of the contending parties along the line of mutual concern, to get them to appreciate one another as interacting members in a community. Albert Chen points out, \"The Chinese terms for this [Confucian, official] practice is called tingsong \u807d\u8a1f (beseeching the parties to drop litigation) and xisong \u606f\u8a1f (dissolving the litigation). The ultimate aim is the reconciliation of the disputants to each other and hence the restoration of the personal harmony and social solidarity that have been temporarily breached by the conflict\" (Chen 2003). This practice is reminiscent of Xunzi's jianshu (art of accommodation) (see Cua 1985: 11\u201312).\n\nIn sum, the difference between litigation and arbitration is a difference in orientation toward persons in conflict. The former directs to the problem or issue that beset the parties in dispute, and aims at resolution of conflict. Conflict of interest is seen to be a problem or issue to be resolved. The latter directs attention to the persons in conflict and aims at a reconciliation of the persons involved. The art of he \u548c is thus an art of reconciliation, and not a method of conflict resolution between contending parties.\n\n### 4.3 The Art of Zhong \u4e2d: Striking a Balance\n\nComplementary to the art of he or reconciliation is the art of zhong \u4e2d or zhongyong \u4e2d\u5eb8. The idea of zhong as the mean between extremes, reminiscent of Aristotle's doctrine of the mean, is fairly indicated in this dialogue in the Analects (11.16):\n\n> Zigong \u5b50\u8ca2 asked, \"Who is superior, Shi \u5e2b or Shang \u5546?\" The Master said, \"Shi overshoots the mark; Shang falls short.\" \"Does that mean that Shi is in fact better?\" The Master said, \"There is little to choose between overshooting the mark and falling short (guo you buji \u904e\u7336\u4e0d \u53ca).\"\n\nMore explicit on the mean is Confucius' remark: \"Supreme indeed is the Mean (zhong \u4e2d) as a virtue. It has been rare among the common people for quite a long time\" (Analects 6.29). The nominal use of zhong \u4e2dmeans \"the center,\" thus it may be construed as the mean between excess and deficiency as implicit in our first passage (Analects 11.6). The verbal use of zhong suggests, \"hitting the mark.\" It is significant that the binomial shizhong \u6642\u4e2d couples zhong with shi \u6642, implying that hitting the mark is a matter of timing \u2013 a key concept in Yijing \u6613\u7d93 and a prominent theme in Song Confucianism (see Cheng 2003b). Notice that without self-cultivation, learning, and experience, hitting an appropriate target is likely to be a hit-and-miss affair. Whether one has hit the target in an occurrent situation at a particular time and place is, as Mencius points out, a matter of the exercise of quan \u6b0a. Thus, in the last analysis, tiaohe \u8abf\u548c and zhong \u4e2d, as ways of dealing with human conflict, are guidelines, rather than decision procedures. Below we take up the concept quan as a defining characteristic of the virtue of flexibility of the junzi.\n\n## 5 Exercise of Quan \u6b0a in Accord with Yi \u7fa9\n\n### 5.1 Quan and Jing\n\nThis key Confucian concept may be rendered as \"weighing of circumstances,\" \"exigency,\" or \"moral discretion.\" Understanding quan depends on its contrast with jing \u7d93 (the normal or standard).51 This distinction reflects a similar Confucian concern with chang \u5e38 (the constant) and bian \u8b8a (the changing). Indeed, the latter is indispensable to elucidating the former. As Zhu Xi put it, \"Jing pertains to the constant aspect of dao, and quan to the changing aspect of dao)\" (Zhu 1962: 6:1a).\n\nTranslation of quan by \"expediency\" would be misleading if it were to suggest the agent's concern for self-serving purpose rather than a concern for what is appropriate or proper under the circumstances. As we have seen (Sect. 2.14), expediency, in the first sense, is contrary to the Confucian concern with yi \u7fa9 (rightness, righteousness). In the second sense, however, it is functionally equivalent to the other renderings, that is, weighing (the importance or unimportance) of circumstances and discretion. D. C. Lau's \"moral discretion\" is perhaps the best rendering of quan in a perplexing passage in Analects 9:30.\n\nReflection on the nature of moral discretion may provide us with a systematic way of dealing with Zhu Xi's preoccupation with the jing-quan distinction. In fact, as Wei Cheng-t'ung (Wei Zhengtong \u97cb\u6b63\u901a) points out, Zhu Xi's concern was in part motivated by his students' repeated query on the notion of quan in Analects 9:3052:\n\n> The Master said, \"A man good enough as a partner in one's studies need not be good enough as a partner in the pursuit of the Way [dao]; a man good enough as a partner in the pursuit of the Way need not be good enough as a partner in a common stand; a man good enough as a partner in a common stand need not be good enough as a partner in the exercise of moral discretion [quan]\" (Analects 9.30).\n\nThe exercise of quan is quite properly an exercise of discretion in the sense of the power of the individual to act according to his or her judgment in dealing with uncertain, exigent situations, or \"hard cases.\" As contrasted with the \"soft cases\" or normal problems in human life, the hard cases are rule-indeterminate, thus the established standards of conduct (jing) offer no clear guidance. Even when such standards are deemed appropriate, there may be a problem of application, which calls for interpretive judgment and discretion. The problem cannot be resolved by some mechanical or deductive procedure.\n\n### 5.2 Constraints for Discretion\n\nMost moral and legal traditions thus allow for the exercise of discretion, though such an exercise is always subject to constraints. In the Confucian context, the constraints comprise the li, the operative ritual rules or formal prescriptions of proper conduct. Arguably, Confucius has a recurrent interest in discretion as an indispensable means for coping with the hard cases of moral life. For that reason, he stressed the virtue of flexibility of junzi (Sect. 2.14). Recall again his autobiographical remark: \"I have no preconceptions about the permissible or impermissible\"; and the student's description of his character: \"There were four things the Master refused to have anything to do with: he refused to entertain conjectures or insist on certainty, he refused to be inflexible or to be egotistical\" (Analects 18:8, 9:4).\n\nIn two different ways, the focus on yi (rightness) especially brings out the moral aspect of quan or discretion. First, yi is contrasted with personal gain or self-serving interest. Secondly, yi focuses on doing the right thing as determined by a judgment of the relevance of moral rules to particular circumstances (Sect. 2.14). More importantly, the exercise of yi is required in dealing with changing, exigent situations of human life. Xunzi's emphasis on the use of yi in varying one's response to changing circumstances (yiyi bianying \u4ee5\u7fa9\u8b8a\u61c9) echoes the same concern.53 We would expect an adequate account of the jing-quan distinction to give a pivotal role to yi, since the exercise of quan or discretion is fundamentally an exercise of yi.\n\nThe need for discretion in the interpretation of li or ethical rules can in part be accounted for by the open texture of natural languages. That is, there is always a possibility of vagueness in the empirical and practical application of words in relation to the natural and the human world (Waismann 1952). More fundamentally, the need for discretion arises out of two deficiencies of humanity: \"our relative ignorance of facts\" and \"indeterminacy of aim\" (Hart 1961, Chap.\u200b 7, Sect. 1). In formulating and\/or modifying rules of conduct, we rely on our tradition and experience. We cannot always foresee the consequences of the enforcement of established rules nor anticipate without error our future situations, especially those that are exigent, demanding immediate attention and action. In these cases, discretion is necessary, given the human predicament. Thus, Aristotle considers the subject matter of ethics as one that cannot be treated with exactitude, and that \"the truth\" can only be indicated \"with a rough and general sketch.\" In the case of legal justice, there is a need to supplement it by equity or reasonableness (epieikeia) as a corrective (Aristotle 1962: 1094b).\n\n### 5.3 Quan as a Holistic Idea\n\nAs indicated by his preference for voluntary arbitration or mediation over adjudication in settling disputes within the community, and by his recurrent emphasis on the importance of being a junzi or paradigmatic individual (Sect. 3), Confucius would concur with Aristotle on the role of equity or reasonableness in human affairs. The exercise of quan, moral discretion, is also necessary in the light of Confucian dao as a holistic ideal. This ideal of the good human life as a whole is more of a theme than a norm (Sect. 2.3). However, this ideal is a topic of communal discourse, somewhat analogous to a theme in literary or musical composition. Discretion is essential especially in specifying practical objectives to be pursued in the hard cases of the moral life. It is this \"indeterminacy of aims\" in conjunction with human fallibility or \"ignorance of facts\" that renders such moral discretion (quan) unavoidable.\n\nHence, if the Confucian agent is to cope with exigent, changing circumstances in the course of pursuing the dao, he or she must be disposed to exercise quan. This is perhaps the force of Zhu Xi's saying, \"This substance of dao is vast and inexhaustible (zhe daoti hao-hao wu qiongzhong \u9019\u9053\u9ad4\u6d69\u6d69\u7121\u7aae\u7d42)\" (Zhu 1962: 8:1a). Wang Yang-ming more concisely put it: \"Dao cannot be exhausted with finality (dao wu chongqiong \u9053\u7121\u7d42\u7aae)\" (Chan 1963: 46), that is, the concrete significance of dao cannot be specified with any claim to finality. Any attempt to do so must be informed by a sense of timeliness (shih \u6642) to attain the Mean or equilibrium (zhong \u4e2d), aiming at doing the right thing (yi \u7fa9) in accord with the agent's judgment of what a particular situation demands. Perhaps, this is the basis for Mencius' remark that Confucius was \"the sage whose actions were timely\" (Mencius, 5B:1; 2A:2). The specification of the concrete significance of dao must be a reasoned or principled one. The exercise of quan or moral discretion is thus constrained by the exercise of practical reason.\n\nAs in the study of the classics, so in the proper exercise of quan or moral discretion, an open mind is required (Sects. 2.15\u20132.16). While the objective is to achieve timely equilibrium (shizhong), the Confucian tradition must not favor any one doctrine of interpretation, even if it happens to be a moderate position between extremes. As Mencius says:\n\n> Holding on to the middle [zhong \u4e2d] is closer to being right, but to do this without moral discretion [zhizhong wu-quan \u57f7\u4e2d\u7121\u6b0a] is no different from holding to one extreme. The reason for disliking those who hold to one extreme is that they cripple the Way [dao \u9053]. One thing is singled out to the neglect of a hundred other. (Lau 1970, 7A:26, emended)\n\nMoreover, Xunzi would advise the Confucian agent to consider carefully all the salient features of the situation before pronouncing judgment on his current desires and aversions. In his words:\n\n> When one sees something desirable, he must carefully consider (l\u00fc \u616e) whether or not it will lead to detestable consequences. When he sees something beneficial, he must carefully consider (l\u00fc) whether or not it will lead to harmful consequences. All these consequences must be weighed together (jianquan \u517c\u6b0a) in any mature plan before one determines which desire or aversion, choice or rejection, is to be preferred. (Ibid.)\n\nIn sum, quan (1) essentially pertains to assessment of the importance of moral considerations to a current matter of concern. Alternatively put, the exercise of quan consists in a judgment of the comparative importance of competing options answering to a current problematic situation. (2) The situation is such that it presents a hard case, that is to say, a case falling outside the normal scope of the operation of standards of conduct. (3) Quan is an exercise of moral discretion and as such must conform to the requirement of yi \u7fa9 (rightness). (4) The judgment must accord with li (principle, reason), that is, be a principled or reasoned judgment.\n\n### 5.4 Yi as a Virtue of Flexibility\n\nIn the light of the foregoing discussion of quan, we can appreciate better yi as a virtue of flexibility of the junzi. A junzi may thus be said to be a reasonable, rather than a rational, person. Arguably, there is an important conception of reasonableness in Confucian ethics, especially as it is exemplified in Wang Yangming. Some of the characteristics of reasonable persons are already indicated in the dependent virtues of yi, such as gongxin \u526c\u5fc3, impartiality or open-mindedness, extensive concern for others as renxin \u4ec1\u5fc3, and sense of appropriateness implicit in the virtue of yi. And, given its orientation toward ethical practice, as a reasonable person, a junzi would appreciate the actuating import of the cognitive content of learning and inquiry, in Wang Yangming's words, the unity of knowledge and action (zhixing heyi \u77e5\u884c\u5408 \u2013).\n\nSumming up, the notion of junzi is Confucius' ideal of a paradigmatic individual, which functions a guiding standard for practical conduct. In Confucius' view ordinary moral agents may not attain to sagehood (sheng). However, they can look to a junzi for guidance and may become junzi themselves. The notion of junzi, though an exemplar for practical conduct, is not an ideal of a perfect man, but an ideal of an ethically superior person who embodies the various virtues we have discussed. Plausibly, the notion of junzi in Confucius' thought serves as a mediating schema between his ideal of dao or ren. Historical characters such as Yao and Shun serve a similar function. In the classical Daoism of Laozi and Zhuangzi, fictional characters serve the same purpose in mediating the abstract ideal and the actual world.\n\nMore importantly, construed as an ideal of the paradigmatic individual, the junzi provides a standard of inspiration, rather than aspiration, that is, an embodiment of an ideal theme that functions more like a beacon of light than a norm of conduct (Sect. 2.1). For this reason, the ideal of junzi does not imply any given set of principles or rules. His freedom of judgment lies in his exercise of discretion (quan) especially in exigent situations. However, quan must be exercised with caution, circumspection, informed by knowledge, experience, and reflection. The judgment so reached is defeasible and the moral agent, when challenged, must vindicate himself by engaging in ethical argumentation.54 Arguably, Confucius' notion of junzi expresses the idea of paradigmatic individuals as exemplary embodiments of the spirit and vitality of the tradition. In addition to their role in moral education, they also serve as living exemplars of the transformative significance of the ideal of the tradition, thus invigorating the tradition.\n\nBoth Xunzi and Zhu Xi emphasize the role of inspired and insightful persons regarding classical learning. This emphasis somewhat echoes Confucius' notion of junzi or paradigmatic individuals, that is, persons who through their life and conduct embody ren, li, yi and other ethical excellences (Sect. 2). The junzi are the exemplars of the actuating significance of the Confucian tradition, serving as standards of inspiration for committed agents. These paradigmatic individuals are generally ascribed an authority by their contemporary adherents or posterity. The authority, however, is based on the acknowledgement of their superior knowledge and achievement, and especially their exercise of yi in interpretive judgments concerning the relevance of rules in exigent situations, or in Xunzi's words, on dao and de (virtue). They are the chengren \u6210\u4eba, the ethically accomplished individuals (see Introduction). However, while possessed of an authoritative ethical status, as standard bearers and interpreters of culture and tradition, the junzi are not arbiters of moral disputes, for their interpretations of the Confucian tradition represent individual efforts toward \"the repossession or reconstitution of dao\" (de Bary 1991a: 9), thus essentially contestable and subject to the reasoned assessment of their contemporaries and posterity.\n\n## 6 Conclusion\n\nFor concluding this long study of the virtues of junzi, let me briefly remark on some problems that call for further exploration.55 In our map for the virtues of junzi, in the distinction between basic, cardinal, and interdependent virtues and dependent, supportive\/constitutive virtues, it may be said that the unity of virtues is presupposed without argument. This is a difficult issue that deserves extensive discussion. In studying this issue in Xunzi's moral philosophy in two papers in the 1980s, I proposed what I called the completion thesis. Concisely stated, this thesis is that ren, li, and yi are interdependent concepts, for an adequate explication of one must involve the other concept. This thesis pertains to ideal unity of virtues, since ren, in the broad sense, is an ideal theme. Given the interdependence of these cardinals, the ideality of ren will also pervade through the ennobling function of li and the exercise of yi as exemplified in renxin \u4ec1\u5fc3 or humane mind. The actual conflict between dependent virtues such as xiao \u5b5d to parents and zhong \u5fe0 to the state, historically for the people has been a difficult one. Confucius' preference for the former is indicated in a well-known, but highly perplexing and disturbing passage about a son's concealing his father's misconduct and a father concealing the misconduct of his son as constituting uprightness (zhi \u76f4) \u2013 an attitude that markedly differs from that of Euthypro in Plato's dialogue of that name (Analects 13.18).\n\nAt issue is the case of stealing sheep. In the light of yi \u7fa9, a committed Confucian may differ from Confucius, as Xunzi would most likely council the agent to follow yi, rather than the father's wish from avoiding prosecution. Perhaps the agent at issue, were he to follow Confucius, could say that there are grounds for his decision to conceal his father's misconduct. First, it is a reasonable attempt to resolve a difficult and perplexing situation, a decision to do what is right as he sees it. He may even use the language of \"ought,\" as suggested by Fung Yulan, who construed yi as \"oughtness\" of the situation (Fung 1950: 42). However, the \"oughtness\" of the situation, though a characteristic of obligatory actions, has its central focus on the right act as appropriate to the particular situation that a moral agent encounters. Secondly, the decision rests on ren in the light of Confucius' saying: \"The ren person is at home in practicing ren (renzhe anren \u4ec1\u8005\u5b89\u4ec1)\"(Analects 4.2). More clearly, Mencius said, \"The ren person is man's peaceful abode (ren, ren zhi anzai ye \u4ec1, \u4ec1\u4e4b\u5b89\u5b85\u4e5f) and yi its proper path (yi, renlu ye \u7fa9, \u4eba\u8def\u4e5f).\" The question is, Can I live with the decision to inform on my father? Can I feel at home with the decision without self-reproach? Of course, when challenged, the agent must vindicate himself against imputation of wrongness. And thirdly, perhaps more fundamental, harmony (he \u548c) in the family is always a first consideration (Sect. 3.2). In short, to an agent in a hard and\/or exigent circumstance, he may find no pre-existing guidelines. Wang Yangming comments on the case of Shun's \u821c decision to marry the emperor's two daughters without informing his parents:\n\n> As for Shun's marrying without first telling his parents, was there someone before him who did the same thing and served as an example for him, which he could find out by looking into certain records and asking certain people, after which he did as he did? Or did he search into his liangzhi \u826f\u77e5 [his sense of right and wrong] in an instant of thought and weigh all factors as to what was proper, after which he could not help doing what he did? (Chan 1963: 109\u2013110)\n\nFor Shun, there are no previous cases of paradigmatic agents' decisions to guide his decision, nor is there any existing rule, say, a priority rule or principle that determines a right decision over conflicting claims of filiality and marital relations. All he can do is to rely on his liang-chih, his sense of what is right and good, weigh a variety of factors (quan \u6b0a), and arrive at a judgment based on these factors. For the exercise of quan in hard cases of the moral life, there are no fixed rules; although the decision and judgment involved are subject to argumentation. The agent does his best to arrive at a reasonable decision, while fully aware that it may turn out to be a bad one.\n\nIn this connection, our thesis on the exercise of quan in accord with yi may appear problematic even for one sympathetic to Confucian rather than Kantian ethics. While appreciative of my stress on arbitration for dealing with human conflict, David Wong nevertheless thinks that I underemphasize adjudication \"to be found in Confucius, Mencius, and Xunzi.\" He gives no citations in support of this claim. In an accompanying note to his text, he states:\n\n> It would seem that the very concepts of yi (righteousness) and ren (when it connotes the necessity of expressing respect and concern for others) would have to involve a judgment that certain kinds of actions are simply wrong \u2013 that an action done purely from profit and purely to humiliate another person is simply wrong, for instance.(Wong 2004: 48n33)\n\nI very much appreciate Wong's comment as it affords an occasion for further clarification. Consider the first example of an action done purely from profit. Such an action, by itself, is not wrong or objectionable, because the question of yi arises only when it appears, in the language of Lunyu 7.16, to be a case of buyu \u4e0d\u7fa9. Recall again Confucius' saying, \"When you see something that is conducive to attaining personal gain, you must think of right conduct (jian de siyi \u898b\u5f97\u601d\u7fa9)\" (Analects 14.12; 16.10). (See Sect. 2.14.) The question that could be raised is when there is a suspicion that the action made use of unrightful means (buyi) to obtain profit.\n\nAs regards the second case of an action done \"purely to humiliate another person,\" I quite agree with Wong that the action is wrong, except that I would prefer a different way of stating the point. The action quite clearly belongs to the ambit of the practice of ren, which calls for refrain from harm doing. Given the interdependence of ren and yi, certainly, a junzi would refrain from such an action, but for quite different reasons. Consider an act \"done purely to humiliate another,\" a junzi may agree or even say that it is \"simply wrong.\" Recall that shu \u6055 is a dependent, constitutive virtue of ren (Sect. 2.3). Refrain from harm doing is constitutive of the conduct of a ren person who has an affectionate concern for his fellows (Sects. 2.16 and 2.17). However, \"wrong,\" in this example, functions more like a reminder of an act not to be done, not a discriminator, for it provides no information about the nature of the act. It must be admitted, however, that the use of \"simply wrong\" serves only as an emphasis of the kind of action that a junzi would not perform. To use the language of Mencius: the person who humiliates another for its own sake must be buren \u4e0d\u4ec1 (Mencius 4A1), a completely heartless or uncaring person. For that reason the action is ethically unacceptable.\n\nIn the light of the foregoing discussion, we can now see better that converting the ideality of the unity of virtues into the actuality of the practice of the virtues is not a theoretical task. In spirit, our thesis on the interdependence of the cardinals is akin to that of J. L. 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As we shall see later, the idea of yi (rightness, righteousness) as contrasted with profit or personal gain or advantage is a central tenet of Confucian ethics and plays a key role in the exercise of quan \u6b0a (moral discretion).\n\n3\n\nThis is Liu Baonan's \u5289\u5bf6\u6960 explanation cited by Mao Zishui \u6bdb\u5b50\u6c34, see Mao (1977: 223).\n\n4\n\nQian Mu \u9322\u7a46 points out that the text indicates two sets of standards, higher and lower, as exemplified by persons past and present. This is puzzling, since the so-called higher standard exemplified by men of the past did not include ren. Perhaps, as an occasional dialogue, Confucius thought that the answer is a sufficient response to Zilu, who was more impressed with external than internal merits, the focus of the second set. However, the \"lower\" set of standard, construed as prerequisites for the achievement of the higher, focuses more on the internal psychological attributes of the agents or, in Alasdair MacIntyre's words, the internal goods of the ethical practice. Note also that Xunzi gives a more elaborate description of chengren in terms of quan cui \u5168\u7cb9 (integrity and purity) in Quanxue pian \u52f8\u5b78\u7bc7 19. Reference to Xunzi text is based on Li Disheng's annotated edition.\n\n5\n\nFor more discussion, see Cua (1998b), Chaps.\u200b 7 and .\n\n6\n\nThis chapter is an update of previously published materials presented in two entries: Junzi: The Moral Person\" and \"Quan: Moral Discretion\" in Cua 2003b and other earlier writings. The aim is to present a coherent ethics of junzi focusing on the virtues of character and virtues of flexibility along with the supportive and constitutive virtues and the problem of conflict resolution.\n\n7\n\nFor a comparative study of the notion of shame in Xunzi and Aristotle, see Cua (2003); also Cua (2005, Chap.\u200b 8).\n\n8\n\nFor further elaboration of ren as a vision of human community, see Cua (1984); or Cua (2005, Chap.\u200b 11).\n\n9\n\nRecently Kwon-loi Shun proposed the translation of yi as propriety. Legge, however, uses this term for translating li. Both these translations bring out the concern of both yi and li with proper conduct, with what is proper and fitting to the occasion, but they differ in orientation. Yi is situation-oriented, li, on the other hand, is rule-oriented. For further discussion, see Cua (1978: 69). More extensive discussion is given in Cua (1998b, Chap.\u200b 14).\n\n10\n\nThe distinction between basic and dependent virtues is not the distinction between basic and subordinate virtues mistakenly attributed to me by Schoper, citing my earlier paper \"Hs\u0171n Tzu and the Unity of Virtues\" (Cua 1987). See Schoper 2000. For elaboration of the relation between basic, interdependent virtues and dependent virtues, see Cua (1998b, Chap.\u200b 13).\n\n11\n\nIn Cua (1978), I considered ren as an internal criterion of morality and li as the external criterion. Since the application of li as rules of propriety is determined by yi, yi can also be regarded as an internal criterion, as it is an exercise of judgment concerning the applicability of li. Moreover, \"just as jen [ren] cannot be practiced without li, or the cultural setting, ren cannot be realized without i [yi], or the judgment of the relevance of jen and li in concrete situations of moral performance\" (Cua 1978: 51\u201357, 67\u201369). In Cua (1998b), based on a modification of Chen Daqi's work on the Analects (Chen 1977), I discussed the criteria for determining the central or fundamental concepts in the Analects.\n\n12\n\nSee Cua (1989b); incorporated and expanded in Cua (1998b, Chap.\u200b 13).\n\n13\n\nChen Daqi elaborates ren and yi as constituents of de: \"The core of ren is ai \u611b (affectionate concern), thus ai as the main concern of ren. The fundamental nature of yi is appropriateness (yi* \u5b9c), thus appropriateness is the main concern of yi. Consider xin \u4fe1 (trustworthiness or being true to one's words). Because of affectionate concern for people, one will not allow people to be deceived. One's words must be suited to the action, and action must be suited to the words. This is the core of ren. For cogency (zhongken \u4e2d\u80af) and for the sake of obtaining good results, one should adhere to xin only if such adherence is appropriate and should not adhere to xin if such adherence is inappropriate. This is the fundamental nature of yi.\" Chen goes on to distinguish ren and yi from particular virtues by way of the distinction between complete virtues (quande \u5168\u5fb7) from partial or incomplete virtues (\u504f\u5fb7). The former are said to be \"perfect virtues free from any defects whatsoever. If a virtue has the ren element but does not possess the yi element, it can only be called a partial virtue\" (Chen 1977: 230). Chen's distinction is quite different from my distinction between basic interdependent and dependent virtues, for at issue is not completeness or possession of both ren and yi, but the ethical significance of particular virtues. In other words, in the absence of the connection to ren and yi, particular virtues may have non-ethical values and may well be commendable from the prudential point of view, provided of course, they are not exercised contrary to ren and yi. Nevertheless, Chen's distinction, as we shall see shortly, is useful for elaborating my distinction between interdependent and dependent virtues.\n\n14\n\nHere I adopt Lau's felicitous terminology of \"constitutive means\" as contrasted with instrumental means (Lau 1970: 245). In Western ethical theory, the more familiar terminology is \"contributory\" as contrasted with instrumental means. For an insightful discussion, see Lewis (1946, Chap.\u200b 16).\n\n15\n\nMore elaborate is Mencius's stress on constant heart (hengxin \u6052\u5fc3) as one crucial deficiency that accounts for moral failure, owing perhaps to (a) the enticement of personal gain without considering the relevance of yi, or (b) failure in preserving moral integrity. Says Mencius, \"Only a junzi can have a constant heart (hengxin) in spite of a lack of constant means of support. The people, on the other hand, will not have constant hearts if they are without constant means. Lacking constant hearts, they will go astray and fall into excesses, stopping at nothing\" (Mengzi, 1A7).\n\n16\n\nMy translation. Note here the Confucian view that morality involves sacrifice of one's own interest even to the extent of accepting death.\n\n17\n\nAmerican Heritage Dictionary of the English Language (1969).\n\n18\n\nFor the distinction between ideal norm and ideal theme, see Cua (1978, Chap.\u200b 8).\n\n19\n\nIn this translation, I read mei as mei de \u7f8e\u5fb7, ethically admirable qualities or virtues.\n\n20\n\nThe interpretation proposed below is a reconstruction that makes no claim to being faithful to the original text. It draws some materials from Cua (1984) and Cua (1995). Notably I discuss zhong and shu as distinct, supportive and constitutive virtues of ren. The interpretation does not deal with zhong-shu as a pair, thus leaving open the interpretative issues. For a brief critical survey of different interpretations of zhong and shu as a related pair, see Nivison (2003, 1996).\n\n21\n\nSee Lau (1979: 15). Note that Confucius occasionally paired zhong and xin \u4fe1 (trustworthiness). Xin is also an important dependent virtue. For an infor mative, historical survey, see Shun (2003). For an excellent analytical study of shu, see Mou (2004).\n\n22\n\nAdopting this definition implies no commitment to Royce's conception of \"loyalty to loyalty\" as a supreme good. See Royce (1920: 16\u201317).\n\n23\n\nFor translation of jinxin as \"doing the best one can, being true to one's nature;\" occasionally \"being true to oneself,\" see Gardner (2003: 206, 157).\n\n24\n\nPresumably, these passages are partly the basis for Nivison's view that zhong be construed as \"loyalty\" as expressing the standard governing the conduct of an inferior to a superior or to an equal.\n\n25\n\nFor this reason, Chen Daqi endorses Zhu Xi's interpretation of zhong as jinzi \u76e1\u5df1. This interpretation is plausible when we draw attention to its ethical basis in ren. See Chen (1977: 236\u201337).\n\n26\n\nSee Li (1979: 651). Also, cf. Analects, 4.18: The Master said, \"In serving your father and mother you ought to dissuade them from doing wrong in the gentlest way. If you see advice being ignored, you should not become disobedient but remain reverend. You should not complain even if in doing so you wear yourself out.\"\n\n27\n\nAn alternative interpretation of zhong is to focus on li \u79ae. Bo Mou maintains: \"The primary meaning of 'zhong' in the Analects, especially when it is used together with 'shu' to unify Confucius's ideas as a whole, is a moral agent's sincere and devoted commitment to one's responsibilities and duties specified by the li (the ritual rules) or those culturally and historically established social institution; the implementation of such sincere and devoted commitment as a virtue can be towards any involved moral recipients, no matter to whom \u2013 regardless of the social status of the moral recipient involved\" (Mou 2004). Admittedly many passages in the Analects, particularly those involving yan (speech) would support Mou's interpretation, as he ably discussed in his excellent paper. Still, it is a puzzle how this account can explain a couple of passages involving zhong and xin \u4fe1 without any reference to li, e.g., Analects 1.8 (repeated in 9.25) and 12.10, where on a couple of occasions Confucius recommended zhong and xin as the master concerns or main guides to conduct. Even if the li are relevant, one would expect the sense of yi \u7fa9 to be a determining consideration for the appropriate application of particular ritual rules. See Sect. 2.14.\n\n28\n\nThis is Lau's gloss. Lau continues: \"It interesting to note that when Tzu-kung [Zigong] remarked that if he did not wish others to impose on him neither did he wish to impose on others. Confucius' comment was that this was beyond his ability\" (Lau 1979: 135n7).\n\n29\n\nMore formally, we may restate the distinction as one between first-order and second-order desire. \"Someone has a desire of the second-order either when he wants simply to have a certain desire or when he wants a certain desire to be his will\" (Frankfurt 1971). The distinction is implicit in a passage in the Xunzi, which seems puzzling to Dubs and Watson, and corrupt to Knoblock. My reading is consistent with Xunzi's thesis that the transformation (hua \u5316) of original human nature (hua \u5316) results in new characteristics, which cannot be identified and classed with those things we receive from tian or nature. As Xunzi put it, \"The original nature of man is the beginning and material; acquired characteristics are the beautification and glorification of the original nature. Without acquired characteristics, the original nature could not become beautiful of itself. When original nature and acquired characteristics unite in character development, then only the name of Sage becomes inseparable from that of man\" (Li 1979: 439, Dubs 1929: 234\u201335, Watson 1963: 102. My distinction seems implicit in Liang Qixiong's \u6881\u555f\u96c4 distinction between tianxing yu \u5929\u6027\u6b32 (desires as endowed by nature or natural desires) and lixing yu \u7406\u6027\u6b32 (desires guided by reason or reflective desires). See Liang 1978: 323. Cf. Dubs 1929: 294; Watson 1963: 141; and Knoblock 1994 Vol.3: 21.22.5a.\n\n30\n\nThe translation cited is Chan's, except for translating yu \u6b32 as \"desiring\" in lieu of \"wishing.\" This minor modification is made to conform to my earlier discussion of yu as \"reflective desire.\" Elsewhere, Confucius points out that one establishes (li \u7acb) oneself on the li (Analects 8.8, 16.13). In the text, I follow Chan in construing 6.28 as the positive version of shu.\n\n31\n\nThe following remarks on modesty and humility are inspired by Allinson's perceptive essay on the negative version of the Golden Rule or shu in the Lunyu. However, my claim here is stronger than Allinson's. In my view, if the Confucian ren is brought in as the background for interpreting the negative formulation of shu, it is not merely consonant with the Confucian attitudes of modesty and humility, but more fundamentally, constitutive of reasonable commitment to ren as an ideal of the good human life as a whole. See Allinson (1985). For a discussion of reasonable vindication of the adoption of ren, see Cua (1982: 94\u2013100).\n\n32\n\nFor the Confucian notion of li, see Cua 1989b; and Cua 2000. Cf. Fingarette 1972. For Cicero, see Higgenbotham 1967, Chaps. 27 and 28.\n\n33\n\nOther renderings of yong are possible in different contexts, e.g., \"bravery, boldness, being daring, audacity, fearlessness.\" One passage (Analects 14.28) clearly says that a yong person has no fear (yongzhe buju \u52c7\u8005\u4e0d\u61fc). (See also Analects 9.29.) I leave the translation issue open, since my discussion deals only with the relation of yong to ren, li, and yi.\n\n34\n\nAnother example of appeal to reflective desirability is Analects 8.2, which will be discussed later. Perhaps, the most interesting form of logical reasoning is the use of sorites or chain argument in Analects 13.3. For a critical discussion of deductive reasoning in Confucian ethics, see Cua (1998b: 203\u201305).\n\n35\n\nAs I wrote elsewhere: \"A reasonable solution to a practical question is a concretely temporal solution and not necessarily a universalizable decision that claims cogency of application to all similar cases or to all persons in similar circumstances. The universalizable feature, if present in a ruling, is a consequence of acceptance of that ruling as a paradigm for future situations. What is fitting and appropriate to act in a particular situation remains open to ruling. On this Confucian view, the validity of a moral principle depends on assessment in an actual case. Every moral situation has, so to speak, integrity of its own quite apart from its possible subsumption under a pre-established standard. Its function in practical contexts depends on the agent's appeal to some notion of reasonableness as occasionally determined with a view to the reflective desirability of pursuing certain courses of action. In this sense the notions of reasonableness and reflective desirability are internally related within the concern for the ideal of jen [ren]. Thus some sort of consensual background of shared moral attitude is presupposed in discourse. The use of Confucian sorties in the classics, [e.g., The Great Learning] can also be understood in this light as discourses on reflective desirability rather than attempts at determining the logical consequences of moral beliefs.\" (From Cua 1975).\n\n36\n\nFor a discussion of the three functions of li, see Cua (1989b); More extensive discussion of li and its connection with ren and yi is given in Cua (1998b, Chap.\u200b 13).\n\n37\n\nFor the distinction between danming and jianming in Xunzi, see Li (1979: 515).\n\n38\n\nZhou Yi \u5468\u6613, \u5764\u6587\u8a00.\n\n39\n\nGraham points out that the word jing \u656c, as used by the Cheng brothers (Cheng Hao \u7a0b\u9865 and Cheng Yi \u7a0b\u9824) \"cannot be translated by 'reverence\"; and Bruce's \"seriousness\" is utterly inadequate, although accusation can be made against Bruce, it is difficult to find a better alternative. The two aspects of ching are interdependent; to collect oneself, be attentive to the person or thing implies that one respects him or takes it seriously; and to be respectful implies that one is collected and attentive. But there is no English word which covers both, and the only course seems to use \"reverence\" for one and a different word for the other.\" See Graham (1958: 69).\n\n40\n\nAs Mao Zishui's \u6bdb\u5b50\u6c34 remarks: \"It appears that Confucius does not believe in the existence of gods and spirits. His 'jing' attitude toward gods and spirits is entirely because of concession to 'the established teaching on the legend of spirits.\" (This is a free reading of Mao's remark. See Mao 1977: 87.) It is interesting to note that Confucius's remark, which we render as \"respect the gods and spirits\" has a modern usage that is completely devoid any implication of respect, instead it is used to express disrespect. Lin Yutang, for example, offers this translation of the saying \"jing guishen er yuan zhi \u656c\u9b3c\u795e\u800c\u9060\u4e4b\" as \"to act correctly to nasty people and keep them at a distance\" (Lin 1972: 304A).\n\n41\n\nThe second sentence is Watson's translation. See Watson (1963: 20).\n\n42\n\nFor the notion of yi \u7fa9 as appropriateness (yi \u5b9c), see Zhongyong \u4e2d\u5eb8, Sect. 20 in Chan 1963:104. For this notion of yi and its general significance as ruling on the relevance of moral rules to particular circumstances, see Cua (1971: 44\u201346); elaborated in Cua (1978), Chaps.\u200b 5 and . Similar interpretation may be found in Cheng (1972), Lau (1979: 49\u201350), and Chen (1977, Chap.\u200b 3).\n\n43\n\nQuli \u66f2\u79ae, Legge 1966 Vol. 1:78; Wang 1977 Vol. 1: 20. See also, Tangong \u6a80\u5f13, Legge 1966 Vol. 1: 153\u201354; Wang 1977 Vol. 1: 106.\n\n44\n\nFor the notion of yi \u7fa9 as appropriateness (yi \u5b9c), see Zhongyong, Sect. 20 in Chan (1963: 104). For this notion of yi and its general significance as ruling on the relevance of moral rules to particular circumstances, see Cua (1978, Chaps.\u200b 5 and ).\n\n45\n\nLi (1979: 328); Watson's translation emended. Rendering yizhe xunli \u7fa9\u8005\u5faa\u7406 as \"right and reasonable\" is an interpolation of li \u7406 as \"reason\" in the sense of \"what is right and reasonable,\" which brings out an important function of yi \u7fa9. Knoblock's proposal of \"rational order\" for li \u7406 is also acceptable, in the light of Xunzi's overall concern with order (zhi \u6cbb) as opposed to chaos or disorder (luan \u4e82) (Knoblock 1990 Vol. 2: 15.2). Violence and harm doing, especially on a large-scale, are liable to produce chaos or disorder. Dubs's translation of li \u7406 as \"principles\" in this passage is also acceptable (Dubs 1929: 168), if the notion of principles is construed in the sense of principia, the originating and fundamental basis of ethical conduct, which for the Confucians are ren and yi. Moreover, especially in the context of intercultural ethical conflict, the principled interpretation and formulation of ren and yi is quite appropriate, as it emphatically draws attention to the core of Confucian ethics. See Cua 1997.\n\n46\n\nFor further discussion of Wang's doctrine of the unity of knowledge and action, see Cua (1982).\n\n47\n\nThe theme of learning, thinking, and deliberation is more extensively discussed in the Xunzi. For further discussion, see Cua (1985: 3\u20134, 65\u201369), passim; and Cua (1993).\n\n48\n\nFor shen, see 4.24, 7.13, 8.2; for zhuang, see 2.20, 11.21, 15.33; and for gang, see 5.11, 13.27, 16.7, 17.8.\n\n49\n\nYe proposed a fourfold classification of virtues: (1) self-regarding (duiji \u5c0d\u5df1), (2) other-regarding (duiren \u5c0d\u4eba), (3) attitudes toward things in general (duiwu \u5c0d\u7269), and (4) attitudes toward affairs of human life (duishi \u5c0d\u4e8b) (Ye 1977). It seems to me that Confucius drew no such sharp division between (1) and (2), and between (3) and (4). Chen's proposal is more illuminating and, as I have shown in Sect. 2.1, can be adopted for elaboration of my own proposal, but I leave this as an open issue.\n\n50\n\nThis is Chan's translation. Chan refers to 2.14 for comment: \"The superior man (junzi \u541b\u5b50) is broadminded (kuan \u5bec) but not partisan; the inferior man is partisan but not broad-minded.\" See Chan 1963: 41. For our earlier discussion of kuan, see Sect. 2.15 above.\n\n51\n\nThis section draws materials from my entry \"Quan (Ch'\u0171an): Weighing Circumstances\" in Cua (2003), which is a highly abbreviated account based on Cua (1998a: 260\u2013266).\n\n52\n\nWei 1986, \"Chu Hsi on the Standard and the Expedient,\" in Chan (1986: 255).\n\n53\n\nLi (1979: 43, 306). The judgment involved may be challenged and thus subject to argumentation, see Cua (1985, Chap.\u200b 3).\n\n54\n\nSee my Ethical Argumentation.\n\n55\n\nIn my Keynote Address to the 11 Conference of the International Society for Chinese Philosophy held in Taiwan in 1999, I mentioned other problems: \"What is the role of the developing tradition as the background of Confucian ethics? To what extent can the ideal of dao or ren be concretely specified in a conceptual framework comprising ren, li, and yi? How are these fundamental notions to be further shaped to accommodate the evolving normative problems in the ethical life today and tomorrow, problems that are quickly acquiring greater transcultural and global significance? In the context of inter-traditional and\/or intercultural ethical conflict, what degree of success can one expect from the employment of my proposed ground rules or transcultural principles of adjudication, such principles as non-prescriptivity or cultural integrity, mutuality, procedural justice, rectification, and reconsideration? (see Moral Vision and Tradition, Essay 14.). Perhaps additional or other principles will do a better job in conflict resolution.\" See Cua (2000a).\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_14\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 14. Early Confucian Political Philosophy and Its Contemporary Relevance\n\nTongdong Bai1\n\n(1)\n\nFudan University, Shanghai, China\n\nTongdong Bai\n\nEmail: baitongdong@gmail.com\n\nAbstract\n\nIn this chapter, I will discuss the political aspect of early Confucian philosophy. The texts I will focus upon are the so-called \"Four Books,\" i.e., the Analects, the Mencius, the Great Learning, and the Doctrine of the Mean, which can be considered forming a coherent whole. In the first section, I will argue that the political aspect should be taken as the key concern of early Confucians, and from the problems they were facing, that it is more justified to call them \"modern\" than classical thinkers in the Western sense. In the second section I will show how they answer some of the key questions of their times, especially the search for a new form of social glue, and how their answers can still be relevant to contemporary political issues. In the third section, I will show how they tackle other key issues of their time, especially the selection of the ruling class. In the fourth section, I will show how the regime proposed in the third section combined with ideas discussed in the second section can be (to a large extent) reconciled with, critical of, and constructive to contemporary liberal democratic regimes.\n\nI wish to thank Vincent Shen for his invitation to contribute and very helpful comments on an earlier draft. The research for this chapter is supported by the Program for Professor of Special Appointment (Eastern Scholar) at Shanghai Institutions of Higher Learning, the \"New Century Excellent Talents in University\" grant, Shanghai Educational Development Foundation (Shuguang Project), the \"Pujiang Talents\" grant from the Shanghai government, the Shanghai Philosophy and Social Sciences Projects, and by research grants from Fudan University (the Guanghua program, 985 Project 2011RWXKZD009, 985 Project 2011RWXKZD010 and others). I am grateful for their support.\n\n## 1 Early Confucianism as a \"Modern\" Political Philosophy\n\nIn this chapter, I will discuss the political aspect of early Confucian philosophy. The texts I will focus upon are the so-called \"Four Books,\" i.e., the Analects, the Mencius, the Great Learning, and the Doctrine of the Mean, which can be considered forming a coherent whole. In the first section, I will argue that the political aspect should be taken as the key concern of early Confucians, and from the problems they were facing, that it is more justified to call them \"modern\" than classical thinkers in the Western sense1. In the second section I will show how they answer some of the key questions of their times, especially the search for a new form of social glue, and how their answers can still be relevant to contemporary political issues. In the third section, I will show how they tackle other key issues of their time, especially the selection of the ruling class. In the fourth section, I will show how the regime proposed in the third section combined with ideas discussed in the second section can be (to a large extent) reconciled with, critical of, and constructive to contemporary liberal democratic regimes.\n\nTo understand early Confucianism, in my view, we should first understand the world early Confucians lived in and thus the problems they were faced with. I will give a brief overview without sketching out interesting and important details.2\n\nEarly Confucians lived during what was called the \"Spring and Autumn\" and \"Warring States\" periods (since these two periods will be mentioned together often in this chapter, I will use \"SAWS\" for brevity, and note the fact that they lasted roughly from 770 to 222 B.C.E), which was about the same time as early classical Western thinkers (the Greek thinkers) lived. This might be one of the reasons why the former are also called \"classical.\" The philosopher Karl Jaspers placed both as well as the early Indian thinkers together in the \"Axial Age\" (Jaspers 1953). These labels are fine if we understand them, especially the term \"classical\" as \"foundational.\" That is, texts of both ancient Greek thinkers and early Confucian thinkers laid the foundations for later developments. But there is a different meaning of \"classical,\" and it is used in contrast with \"modern.\" In addition to the meaning of periodization, these two terms also suggest the nature of the political problems classical or modern thinkers are dealing with. In this sense, we will have to investigate the central issues early Confucians were facing with before we label them as \"classical\" or \"modern.\" For example, the dominant regime in ancient Greece was that of the city-state (polis), and political matters were centered upon the political life in this regime, but the dominant political regime in China before early Confucians was a form of feudalism, and this regime was collapsing during their times. The urgent issue for early Confucians was how to restore order in their world. Thus, to call them classical thinkers (vis-\u00e0-vis modern thinkers) can be misleading in the area of politics.\n\nIf we label Confucian thinkers during the SAWS with regard to the nature of their central political problems, I think it is less misleading to call them modern thinkers than classical thinkers. (Thus throughout the rest of this chapter, I will refer to these Confucians as \"pre-Qin Confucians\" or \"early Confucians.\") The political changes China experienced during the SAWS are comparable to those in early Western modernization. Both were transitions from some form of feudalism to \"modern\" states. During the Western Zhou period (the middle of the eleventh century B.C. to 771 B.C.), which was before the SAWS, the political structure was like a pyramid. The Zhou King was at the very top, and he directly ruled over princes of various ranks, in addition to his own fiefdom. The princes then ruled over their ministers, their ministers over lesser lords, and so on down the level of common people. Although the Zhou state as a whole was relatively large, on each level, one ruler ruled over a limited number of people. The noble ranks were hereditary, and li \u79ae, which includes rites, rituals, and codes of conduct were what bonded the noblemen on each level together. The political structure in Europe during the Middle Ages bore many similarities to the Zhou regime. Of course, there was not someone or an office that held the long-standing status of the Zhou King. The Pope and his office were of as long-standing as the Zhou King, but the former may not have enjoyed the same kind of over-lordship as the latter. The Europeans had heritage from the ancient Greeks and Romans, which the Chinese didn't.\n\nDuring the SAWS in China and toward the end of the Middle Ages in Europe, the feudalistic structure was collapsing. On each level, the ruler was losing his or her control over the lesser noblemen. The Zhou King became but a local lord and eventually was eliminated. What emerged were a few strong states in which one ruler had to rule a large and populous state. With the overlord gone, these states were vying for domination. Hereditary nobility disappeared, and so did the old ruling class and ruling structure. A de facto equality emerged, and political and military offices became more and more plebianized. Li that served as the social glue in feudalistic times couldn't hold a large state of strangers together anymore, and a new social bond was desperately needed. Similar changes also happened in Europe during its transition from feudalism to modernity. There were two pressing \"domestic\" issues for these states in transition: what could serve as the new social glue and how could they reconstruct a ruling class from a more egalitarian and mobile (and \"liberal\" in the sense that one could now choose one's career, in contrast to the fixed role one was born into in feudalistic times) society. Pressing \"international\" questions included how to deal with the newly emerging international relations, and whether it was possible to achieve peace among states.3\n\nThese political questions, in my view, were the foci for pre-Qin Confucians (and other pre-Qin Chinese thinkers). Other dimensions, such as moral psychology and moral metaphysics, were secondary or in service to the political dimension. If my thesis \u2013 i.e. that pre-Qin Confucianism centered upon the aforementioned pressing questions which were also shared by European thinkers during the European transition to modernity \u2013 holds, then the alleged influence Chinese thoughts in general and Confucianism in particular had on European thinkers in their modernization efforts was neither accidental nor superficial.4\n\nHowever, the political aspect has been ignored, even vilified, in recent history. For Confucianism has been linked by many with the alleged authoritarianism in traditional China. In the May 4th Movement in 1919, the attack on authoritarianism and the advocacy of democracy was partially expressed through the slogan of \"down to the Confucian store\" (dadao kongjiadian \u6253\u5012\u5b54\u5bb6\u5e97). Even the cultural conservatives, such as the New Confucians, fully embraced Western democracy, limiting the contemporary significance of Confucianism to the ethical and cultural spheres.\n\nIn the next two sections, I will focus on the political dimension of pre-Qin Confucianism. I will show how the apparently ethical and metaphysical teachings of early Confucianism can be interpreted as being centered upon the aforementioned political issues, thus showing that pre-Qin Confucianism is a political philosophy first and foremost. Since, according to my interpretation, early Confucianism was already addressing issues of modernity, we should consider it offering a political paradigm comparable to and competing with other modern political paradigms, liberal democracy included. If there are differences between the Confucian paradigm and Western modern paradigms, they should be considered competing ones and should be judged as such. One shouldn't dismiss the Confucian one as a political proposal for a bygone era. As long as we still live in modernity, and as long as we refuse to accept the belief that history comes to the end with the triumph of liberal democracy, as the political theorist Francis Fukuyama did (1992), we should evaluate the merits and problems of the Confucian political proposal against other modern political proposals so that we can envision a more ideal and yet humanly possible political regime. Although the elaboration of the political dimension of early Confucianism should already show its contemporary relevance, in the last section of this chapter, I will focus on how, following early Confucian ideas, we can develop a regime that is compatible to contemporary liberal democracy and human rights in many aspects, and is different from and superior to the latter in some other aspects.\n\n## 2 Humanity and Compassion as the New Social Glue\n\n### 2.1 The Ideas of Humanity and Compassion\n\nAs argued in the previous section, the world pre-Qin Confucians faced was a chaotic one due to the collapse of the old regime. To restore order, apparently, one can either restore the old regime or construct a new one. It can be argued that pre-Qin Confucians, especially in the case of Confucius (but far less so in the case of Mencius), wished to restore the old regime. Confucius claimed that \"I transmit but do not innovate; and I like the antiquity with a trustful attitude\" (Analects 7.1), and that \"the Zhou [li]5 was based upon those of the two previous dynasties, and was resplendent in culture. I am for the Zhou [li]\" (Analects 3.14). But the great historian Sima Qian \u53f8\u99ac\u9077 keenly observed in the Shiji \u53f2\u8a18 (Records of the Grand Historian) that what Confucius did was to \"carve the historical records Spring and Autumn Annals [into his own version]\" (Vol. 48 of the Shiji; Sima 1981: 228).\n\nNot to deny that Confucius and even some early Confucians can be interpreted as purely conservative, and that there is textual and historical evidence for this belief, I want to maintain that they can also be interpreted as reformers and even revolutionaries with a conservative fa\u00e7ade, and there is also strong evidence to support this argument. Indeed, the latter reading is perhaps philosophically more interesting and more relevant not only to us, but even to Chinese political thinkers and practitioners since the SAWS, because to go back to the old regime was already a lost cause during the SAWS, and much more so in later times in Chinese history.\n\nIn this chapter, then, I will adopt the reading of early Confucianism as trying to address the new issues of their times by reinterpreting the old. In fact, although apparently, Confucius wished to restore Zhou li, first, he acknowledged the need to adjust it to the changing social and political reality (Analects 9.3), and second, he offered a new basis for following it. This new basis is ren \u4ec1. \"Ren\" can be translated as benevolence or kindness, but I will use the translation as \"humanity\" in this chapter; for it is pronounced exactly like the Chinese word for \"human,\" although the Chinese characters for these two words are different. There may be a deliberate play of this identity of pronunciations, and thus \"humanity\" or \"humane\" can catch this play the best.\n\nWhen discussing with his pupil Zai Wo \u5bb0\u6211 whether the old ritual of 3-year mourning \u2013 according to which one is required to stay away from an office, and away from luxuries and entertainments for 3 years after a parent dies \u2013 should be observed, a crucial reason Confucius offered is that one wouldn't and shouldn't feel at ease in having luxuries during the 3 years after the death of a parent (Analects 17.21). If a person enjoys luxuries in this situation, Confucius said that he is \"inhumane,\" and he ruefully asked if this person \"was not loved by his parents for 3 years?!\"6 At another place, Confucius explicitly said, \"What can a man do with li if he is not humane?\" (Analects 3.3), implying that li (and the conservation of it) is not fundamental, but humanity is, which is the ultimate foundation of li.\n\nMencius developed the concept of humanity and introduced the idea of compassion. In a very famous example in the Mencius, he said:\n\n> The reason for me to say that all human beings have the heart that cannot bear [to see the sufferings of] others is this. If men suddenly see a child about to fall into a well, they all have a feeling of alarm and distress, not to gain friendship with the child's parents, nor to seek the praise of their neighbors and friends, nor because they dislike the cry of the child. From this we see that a man without the feeling of compassion is not a man... (Mencius 2A6)\n\nA few things should be noted here. First, the term for \"compassion,\" ce yin zhi xin \u60fb\u96b1\u4e4b\u5fc3, was translated as \"a feeling of alarm and distress\" in its first occurrence in this passage, which is the original meaning of this term. Perhaps thanks to Mencius, this term is later used to refer to compassion. Second, Mencius did not say that all people will then act on their instinctive moral sentiment of compassion. Taking an action will depend upon the cultivation of moral sentiments. Third, he then claimed that those who don't have the heart of compassion are not human, implying that his account is normative rather than descriptive. Of course, most people would probably react in the way Mencius described, and this shows that Mencius' normative account is rather realistic.\n\nConfucius' concept of humanity and Mencius' concept of compassion are often read as accounts of moral psychology or moral metaphysics. But they may be first and foremost accounts of political philosophy. They offered an answer to one of the fundamental problems of their times: the search for a new social bond. In feudalistic society, li can be sufficient to hold a small group of acquaintances together, but a fundamental change in China's early modernity is the emergence of a large society of strangers. Humanity and compassion are precisely moral sentiments for strangers. In Mencius 7A45, Mencius explicitly pointed out that humanity is feeling toward the people (i.e., strangers). In the aforementioned example, he focused on our immediate and instinctual reaction to the falling child, and in this immediacy, we are not able to recognize whose child it is. Thus, this instinctual reaction is also directed toward strangers.\n\nAnother textual evidence to support this political reading of compassion can be found if we look into the context where the discussion of a falling child began. That passage began with the following statements:\n\n> No human being is devoid of a heart that cannot bear [to see the suffering of others]. The Former Kings had it, which is why they had the governance that could not bear [to see the sufferings of its people]. Applying the heart that cannot bear and practicing the governance that cannot bear, the world can be run like being played on one's palm. (Mencius 2A6)\n\nWe can clearly see the focus on politics in this passage.\n\nFrom the above passage, we can also see that although compassion among people is important, Mencius' focus is the compassion a ruler has for his people. One can argue that traditional China since the collapse of the feudalistic Zhou dynasty had still remained a society of acquaintances. Due to the agrarian nature of its economy, this may well be the case, although social mobility was still far greater than it was during the feudalistic era. But now a ruler or an official had to face strangers, unlike in the feudal structure, where a higher nobleman ruled over a limited number of lesser nobles, whom the higher nobleman knew personally. This personal connection between a ruler or a minister and his subjects was gone in China's early modernity, and the search for a new connection was, as I speculated, what early Confucians tried to address.\n\nAccording to this understanding, we can see a difference between China's early modernity and the European one; for the latter came with the industrial revolution, while China stayed an agrarian society for a very long time after its early modernity. In traditional China, officials who moved out of their hometown and lived in big cities still had their economic roots in rural areas. But in industrial society, these roots could be thoroughly cut off. In general, industrial society leads to far stronger social mobility and thus creates a society of strangers to a far higher degree. In this sense, China's early modernity is modernity 1.0, while the European one is modernity 2.0. Nonetheless, these two versions of modernity share some fundamental problems.\n\nThis speculation can further be supported if we look into Western political philosophy and history. As the German philosopher Friedrich Nietzsche pointed out, compassion was not valued as a virtue by ancient Greeks and Romans. It became a virtue with the introduction of Christianity to Europe, and was prevalent as a virtue during Nietzsche's times (c.f., Nietzsche 1994, 2002). His diagnosis of this \"symptom\" was that this change of values was a result of slave revolt, perpetrated by the people of \"black art,\" the Jews. But this account couldn't explain why compassion could play such a central role in early Confucianism, because the Confucians didn't suffer the kind of hopeless oppression that the Jews in Nietzsche's account did, and thus they had no secret plan to change their status by re-inventing the value system. The real reason for compassion becoming a value and even an important value may have been the rise of a society of strangers. The ancient Greek polis and the early Roman Republic were small city-states, and virtues such as justice (which is a contractual form of codes of conduct) and sentiments such as friendship could serve as the effective social bond. In the Roman Empire, societies of strangers emerged, and so did compassion as a virtue. But the progress of the latter emergence was held up when Europe became feudalistic. When feudalism collapsed and modern states (that are large and populous, lacking the pyramid-like structure of feudalism) emerged, compassion became a dominant virtue, which upset Nietzsche, a former classicist and probably a lover of ancient Rome, who correctly saw the change of values, and mourned the lost world of the ancients, but might have failed to understand the nature of modernity and offered a wrong diagnosis of it. Thus, our understanding of the role of compassion is applicable to the history of political thought in Europe as well, which in turn supports and corroborates our understanding.\n\n### 2.2 The Cultivation of Humanity and Compassion\n\nNow that humanity and compassion are introduced as the new social bond and as the ultimate foundation of li, the next issue is how to cultivate them. The general principle is \"to take as analogy what is near at hand\" (Analects 6.30). What is commonly near at hand is one's own self and family. Self and family are often considered, especially in modern Western philosophy, as being in conflict with the other and the public. Early Confucians understood this conflict. But they also saw the complementary aspect between the two sides. To understand the self and to understand the other are inseparable from each other. In Mencius 1B5, a king confesses that he has weaknesses which are a fondness for money and for beautiful women, but Mencius said that these were not necessarily a problem for the king. Indeed, a ruler can be good precisely because he understands, from his own fondness, that his people must share it too, and then act upon this understanding to secure livelihood and family for his people. An interesting contrast is Immanuel Kant's account of moral worth. In one example, Kant said that if a man is overshadowed by his own grief which extinguishes all his sympathy for the fate of others, or if by nature he is cold and indifferent to the sufferings of others, the philanthropic action that he commits then has \"its genuine moral worth\" (Kant 1998: 12\u201313; 4:398\u20134:399)!\n\nBut to understand other's emotions and needs by understanding one's own doesn't mean that one would do something to help others. An extreme counter-example is that a sadist gets his or her pleasure precisely from understanding that his or her object of torture has certain emotional needs, and he or she deprives them of the object. What is needed for this understanding to become compassion is the motivation to help others. Confucians saw that a unique place to cultivate compassion is within the family. For, on the one hand, family is what most people feel akin to and have a loving feeling for, almost as natural as one's self-love. On the other hand, the care for family members is also the first step to stepping out of one's mere self and self-love, and to go toward others. This is perhaps why filial love played such a central role in early Confucianism. In this sense, filial love is not merely an ethical value for personal conduct, but a crucial political value. This again supports the political philosophical reading of early Confucianism.\n\nFrom a passage in the Analects, we can clearly see the political dimension of filial love and early Confucians' concern with it:\n\n> It is a rare thing for someone who is filial to his parents and respectful to his older brothers to defy superiors. And it is unheard of for those who do not defy superiors to be keen on initiating rebellion. Exemplary persons [junzi] concentrate their efforts on the root, for the root having taken hold, the Way will grow therefrom. Being filial to one's parents and being respectful to one's older brothers is the root of humanity! (Analects 1.2)\n\nThus, for Confucians, communal and political relations are analogous to, and should be modeled after, familial relations. To understand family is important for us to understand politics. If we can cultivate filial love and drive the compassion that grows out of this love outward, we will eventually become caring toward everyone and even everything in the world. As Mencius put it,\n\n> Treat the elderly of my own family [as they should be], and extend this treatment to the elderly of other families; treat the young of my own family [as they should be], and extend this to the young of other families... Thus extending one's humanity outward can protect everyone within the Four Seas [the alleged boundaries of the world], and not extending one's humanity cannot even protect one's wife and sons. (Mencius 1A7)\n\nThus, starting from the self and from family, one should cultivate one's care outward, and develop compassion for strangers. But it should be noted that for Confucians, it is also natural and justified for everyone, including a person of universal love (if there is ever such a person), to care about those closest to them more, in that they would try to save their drowning mother before saving anyone (or anything) else. This is the Confucian idea of graded love (ai you chadeng \u611b\u6709\u5dee\u7b49). Thus, the Confucian love is universal and hierarchical or unequal at the same time.\n\n### 2.3 Confucian Ideas of State Identity, Just War, and Peace Through Unity Under Humanity\n\nPre-Qin Confucians introduced humanity and compassion as the new social glue for a large state, especially between rulers and subjects. Compassion, fully cultivated, can be extended to everyone and everything in the world, but it will still be hierarchical. On the issue of international relations, it means that a person will care about his or her compatriots more than foreigners, but at the same time, this person will consider foreigners human and care for them accordingly. This means that one can enjoy being identified with one's home state, but this identification doesn't mean a total disregard for others.\n\nThis understanding offers a Confucian model of international relations that addressed the need of theories of these relations during the SAWS. The Zhou King stopped being a supranational authority, and states became independent entities of interests. This process was similar to what happened in the post-Westphalian Europe. However, the Confucian treatment of statehood and international relations is different from a certain form of nation-state model that emerged in Europe. This form of nation-state was based upon nationality which was in turn based upon (imagined?) blood relations or other exclusive relations that are closed to aliens. Associated with this kind of nation-state is often a sharp boundary between \"us\" and \"aliens,\" which is a nation-state form of the friend-enemy distinction that existed in Greek polis. Its motto is \"my country, right or wrong,\" and its principle for international relations is Realpolitik. The Confucian model offers an alternative that is morally superior to this kind of nation-state model. It is also more realistic than the kind of cosmopolitanism that is based upon universal and equal love.\n\nIn addition to compassion, early Confucians offered another bond for the state, and it is culture. It comes from the classics of the past and the spirit of humanity lying beneath them. Culture as it is understood by Confucians is open to \"aliens.\" A passage from the Mencius beautifully illustrates this openness (Mencius 3A4). In the passage, Mencius argued that, because he managed to grasp the Chinese culture (in the form of the teachings of Confucius) better than the scholars from the Chinese states, Chen Liang, a native of the state of Chu (a state that the Chinese looked down upon as almost barbaric and not as a bona fide \"Xia\" (Chinese) state), should be considered a Chinese. In contrast, because some others, though from a Xia state, failed to follow the Chinese culture, they degraded themselves to the level of non-Chinese or barbarians.\n\nThis culture-based model of national identity also leads to a possibility of peaceful assimilation among different ethnicities, in contrast to the nation-state model that is based upon blood or other exclusive relations. An alien can become a member of a state the identity of which is based upon a \"thin\" kind of culture by adopting this culture, but an alien cannot become a member of a nation-state the identity of which is based upon blood or other exclusive relations. The only conversion for the latter is elimination. One can object to this claim by saying that the crusaders also wished to convert the aliens, but the fundamental conflicts between religions (one can't be both a Muslim and a Christian; indeed, one can't even be a Catholic Protestant!) mean that this conversion is very close to elimination (either by destroying the body of the alien or by destroying his or her spiritual belonging). Here we should note that culture, as understood by Confucians, is or can be rather \"thin.\" It is so thin that one can be a Confucian Muslim, a Confucian Christian (for a contemporary example, think about the so-called Boston Confucians), or a Confucian Jew. A good historical example is that although Jews have been persecuted all over the world in the past, the only known case of peaceful assimilation happened in China, where the Jews who came to China for commerce willingly adopted the Chinese way of life while maintaining their faith for quite a long time.7 The openness brought about by culture as national identity helped explain how, in spite of being defeated or even conquered by \"barbaric\" nomads on a few occasions in history, Chinese people and Chinese culture have lasted, making China a country that has the longest continuation of state identity. For the conquerors in the past either got assimilated into the Chinese culture and thus became Chinese themselves, or they were eventually driven out due to their failure to assimilate themselves into the Chinese culture.\n\nWe should see clearly by now the merits of the bond for a state that Confucians offered. It doesn't demand people to do the impossible, such as caring for everyone equally, as some Christian theories, Kantian philosophy, or some forms of cosmopolitanism demand. It preserves the boundaries of a state and thus preserves competition among states. This competition, like the function of physical exercise for one's health, is good for different states to develop, instead of falling into a non-competitive and stagnant uniformity, the kind of world of \"last men\" that Nietzsche worried about (1954). But this competition is culture-based, and is aimed at peaceful conversion and not bloody extinction, as some forms of nation-state are. Patriotism in the Confucian model doesn't mean a total disregard for aliens' interests. In short, the Confucian form of national identity is like a life full of friendly but serious sport, in comparison to a sedentary lifestyle and life-or-death strife.\n\nBut there are some problems with the Confucian model. On the one hand, the kind of culture that serves as the identity of the state may be still too thick. Part of the national identity of the U.S. is also culture, but it is more inclusive than the Confucian one. For example, a difficult issue for China now, both practically and theoretically, is how to absorb fully Tibetans and Uyghurs into a Chinese state, which wouldn't pose a theoretical problem for the U.S.8 On the other hand, one can complain that the Confucian cultural identity is too thin. The kind of culture as Confucians understand it can be shared by two states, and it won't be sufficient to draw state boundaries.\n\nThe thinness of Confucian cultural identity of a state, together with the concepts of humanity and compassion, offer an answer to another key question in China's transition to its early modernity during the SAWS, that is, how to achieve \"international\" peace. One period of the SAWS is literally called \"Warring States,\" and every state in this period seemed to believe that the only way to eliminate wars was for one state to unify China. The way to unity was through wars and conquests. For Confucians, however, constant strife is bad because it is against humanity, and unity is desirable only if it stops the strife in a humane manner. Unity is a good secondary to humanity, and unity without humanity is not desirable. Thus, it is still desirable if we can live peacefully and prosperously together without a unified state. Similarly, to maintain two distinctive states is not Confucians' concern, either. In reality, however, the fact that all the warring states thought that they had shared culture did help them go down the road of unity, which would achieve international peace. But Confucians thought that this unification had to be achieved willingly.\n\nA few textual supports are in order here. For example, in a conversation (Analects 16.1), two of Confucius' pupils wished to help their lord (Lord Ji \u5b63\u6c0f) attack a nearby fief because its very existence threatened a fief of his lord. Confucius pointed out that the stability of the state or a fief depends on treating its own people well. When this is done, if people from a different state or fief are still un-submissive and even posing a potential threat, we should improve our civilization and moral character to attract them. Finally, Confucius pointedly observed that the threat to the fief of Lord Ji's did not really come from outside, but from within, i.e., from Lord Ji's lack of humanity and from his practice of Realpolitik. In fact, Lord Ji himself was among those who usurped all the power of the throne of the state of Lu through his strength. An interesting twist to this story is that, in the next chapter of the Analects, the magistrate of Lord Ji's fief that was said to be threatened by another lord's fief used the strong fortification to rebel against Lord Ji (Analects 17.5). The fact that this happened is really a small wonder if we consider the moral example Lord Ji set for his subjects, which is what Confucius alluded to when he claimed that the threat to Lord Ji really came from within. To sum up the principle of domestic and international peace and prosperity, Confucius said that good governance is for the people who are near (that is, under the government in question) to be happy and for those who are afar (that is, from other states or under other magistrates) to wish to come (Analects 13.16).\n\nIn the Mencius, there are many passages that discuss wars and unity. For Mencius, the strength of a state lies in the practice of humanity. For example, in a conversation with a king of one of the seven strong states (the state of Wei \u9b4f) during the Warring States period, he stated,\n\n> A territory which is only a hundred li\u91cc by a hundred li [\"li\" is a length unit, which might have been around half a kilometer during Mencius' times] is sufficient for its ruler to become a true King [ruling over all states]. If Your Majesty will practice humane governance to the people\u2014sparing in the use of punishments and fines, and making the taxes and levies light, so that the fields shall be ploughed deep and the weeds shall be removed in time, and that the strong-bodied, during their days of leisure, shall cultivate their filial piety, fraternal respectfulness, loyalty, and trustworthiness, serving thereby, at home, their fathers and elder brothers, and, outside home, their elders and superiors\u2014then you can make these people who are armed with nothing but staves inflict defeat on the armies of Qin \u79e6 and Chu \u695a [two powerful states during the Warring States period] who are armed with the strong armor and sharp weapon. [For] the rulers of those States rob their people of their time [during the farming season], so that they cannot plough and weed their fields to support their parents. Their parents suffer from cold and hunger, and their brothers, wives, and children are separated and scattered. Those rulers push their people into pits and into water. If Your Majesty should go to punish them, who will be there to oppose you? Hence it is said, \"The man of humanity has no match.\" I beg of you not to have any doubts anymore. (Mencius 1A7)\n\nA few clarifications need to be made here. First, the message here may appear to be overly idealistic, because Mencius seemed to be saying that a small but humane state can conquer the world. But we have to remember that he was talking to the king of a powerful state, and he might have been trying to be encouraging with the idealistic rhetoric. When he actually talked to the king of a small state who had a reputation of being a humane ruler, Mencius didn't repeat the claim; rather, he offered two options to the king: to run away and find a safe place, hoping that his state would become strong over generations and that a future king would lead his people back to the homeland, or to defend his state with his people at the risk of being eliminated (Mencius 1B13, 1B14, and 1B15). Second, he described the other states as being tyrannical, but he didn't seem to support this claim with any historical fact. I think that this description was not really meant to be an accurate picture of other states, but was meant to be a normative requirement. That is, Mencius implicitly warned the king that only if another state is an inhumane state can it be attacked.\n\nThus, when it is humane and strong, a state may need to engage in wars of liberation. Mencius offered clear criteria for these kinds of wars. That is, the people of the state to be liberated have to welcome the invader, and the welcome has to be clearly expressed and long-lasting. Talking about historical and legendary events, Mencius said that a justified war of liberation is one in which those who are attacked later in a military campaign would complain about this (being attacked later) (Mencius 3B5 and &7B4). The people thought that when being attacked by a humane state, their sufferings would finally come to an end (Mencius 1B11 and 3B5). When the attack happened, the people would welcome invaders by coming to the streets and offering them good food and drink (Mencius 1B10, 1B11, and 3B5). This welcoming also has to be long-lasting, and the invasion would turn out to be unjustified if the invaders failed to deliver good life to the people (Mencius 1B10).\n\nFrom these criteria we can also see the caution early Confucians urged against wars of liberation. Even if people of another state are actually suffering, it may take time for them to realize it and to be ready for change. Otherwise, the consequence might be unnecessary loss of life and even push the suffering people to flock to the bad rulers. The reason that the suffering people have to be ready themselves is that, for example, the Mencius expresses a firm belief in every human's capacity to be enlightened, and the moral enlightenment has to done by the person willingly. In a tale in the Mencius, a stupid and impatient farmer wishes to help the seedlings to grow by pulling them up, but, as we can imagine, he ends up killing them (Mencius 2A2). In short, Mencius saw both the potential of human beings and their limits.\n\nIn sum, early Confucians thought that they could solve the conflicts among states with their concepts of humanity and compassion, their understanding of state identity that is based upon culture, and their theories of \"just wars.\" When inhumane states are eliminated, a desirable peace will be achieved. There could be a few humane states, although their boundaries are not taken so seriously by Confucians. It could also be the case that one humane state unifies all in the world. These two options make little difference to early Confucians.\n\n### 2.4 Private and Public in Early Confucianism\n\nIn this section, we have seen how early Confucian ideas that are often taken primarily as ideas of moral psychology and moral metaphysics are first and foremost those of political philosophy. They were addressing some of the key issues in China's transition to early modernity. Since there are shared issues between China's early modernity and the modernity we are still facing today, many ideas and theories discussed so far have clear implications for the contemporary world. Most of these implications have already become obvious when we discussed those ideas themselves. In this subsection, I will elaborate on the contemporary relevance of one set of ideas discussed previously.\n\nIn our discussion of the cultivation of humanity and compassion, a key feature is the Confucian view that there is a continuous and complementary aspect between the private and the public, and it is utilized to overcome the conflict between the two. This offers a model for dealing with the private-public issue. In Plato's Republic and in the Chinese classic Han Fei Zi, much of the private is taken as conflicting with the public, and for the public good, the private is largely suppressed. This is often viewed as a characteristic of various forms of oppressive government. Liberal thinkers since John Stuart Mill (for example, in his On Liberty) object to this oppression, trying to protect the private from the public or governmental intrusion. But this thinking shares with the Republic and the Han Fei Zi\u97d3\u975e\u5b50 the idea that there is a clear divide between the private and the public, and their relation is one of conflict. This is the basis for the contemporary belief in privacy and the separation between the public good and private virtues, or the virtues of moderns and the virtues of ancients. This separation may have been rooted in the memory of the unity between the church and the state and religious oppressions in the West. But as we already saw, Confucian cultural values could be thin enough to become the substratum of a society with diverse faiths. For example, the emphasis on family values is equated in the U.S. with conservatism and implies a public intrusion into private choices. But for Confucians, family is a crucial stepping stone for a private person to open himself or herself up to others, to the public. It is neither merely private nor merely public, and its dual role is precisely the reason that it is so crucial to the politically-minded Confucians. Very simply put, for example, it doesn't matter whether you are a Christian, a Muslim, a Jew, or an atheist, and as long as you acknowledge the importance of the stability of families to the stability of the state and the desirability of the latter, you will consider family arrangements important to the public. In short, the Confucian understanding of the relations between the private and the public poses a challenge to the dominant liberal ideology that pushes too many moral values into the private sphere.9\n\nInterestingly, the above Confucian understanding can also support some liberal agenda, for example, gender equality in politics. One issue as regards women's participation in politics is that, barring any medical miracle, women still have to bear the burden of pregnancy, child-birth, and breast-feeding, if not more. This forces women to retreat within the family for a period of time even if they hold some public office. If we take the conflict model between the private and the public, this retreat will put women at a disadvantage even if they have, before the retreat, the same ability and experience as their male counterparts. However, for Confucians, family plays a dual role, and the private can be constructive to the public. After all, they support the ritual of 3-year mourning, according to which an official has to leave office if a parent of his dies. The hidden assumption of this support is that this 3-year absence wouldn't hurt the official's political capacity. Indeed, by retreating from public life and by recalling the loving memories of the deceased parent, this official may become an even better one when he returns to office. One can use a similar argument to support women in politics by saying that the time women spend in child-birth and child-raising may actually help them become better politicians than they otherwise would be.\n\n## 3 Confucian Hybrid Regime\n\n### 3.1 Government for the People\n\nWith the collapse of feudalism during the SAWS, the political structure had to be rebuilt.10 One issue concerns the legitimacy of the sovereign. In the feudalistic structure of Zhou, the King was called the son of Heaven (tian zi \u5929\u5b50), meaning the legitimacy of the king is from the divine (although the idea of Heaven during the Western Zhou (which was pre-SAWS) might have been already humanized). The king then appointed lesser lords, the lesser lords appointed even lesser lords, and so on and so forth. When the \"son of Heaven\" of Zhou was not respected and eventually eliminated, and when previously vessel states became de facto independent states, the question of the legitimacy of the sovereign emerged.\n\nEarly Confucians, especially Mencius, argued that the legitimacy of the sovereign lies in the service to its people, and this echoes early Confucians' central concept of humanity. In 3A4 of the Mencius, by describing what an ideal government in the (legendary) past did, Mencius clearly offered a normative account of government's duty: it is to improve natural, technological, and economic conditions for people to have their material needs met. But this by itself can make people beast-like at best. For them to be truly human, certain human relationships (wu lun \u4e94\u502b) have to be established with the assistance of the government. Thus, the government should be responsible for satisfying both basic material and spiritual needs of its people.\n\nTherefore, similar to the contemporary democratic understanding of government, the Confucian ideal government is also for the people. But the latter is required to address people's basic spiritual or moral needs, which makes it different from the democratic government. It is a common belief of contemporary democratic peoples that the government will be oppressive if it is in charge of people's spiritual lives. But as we saw in the previous section, the Confucian understanding of morality can be a very thin one that can be endorsed by people with different faiths and spiritualities. Moreover, early Confucians like Mencius believed that all human beings have the equal potential to become moral (see, for example, 2A6, 4B19, 6A7, and 6B2), and to impose morality upon them is only counterproductive, as illustrated by the story of the stupid farmer, who thought he could help seedlings to grow by pulling them up (Mencius 2A2). Thus, the Confucian emphasis on the government's moral role doesn't necessarily mean oppression.\n\nAlthough both contemporary democratic governments and the Confucian ideal government pay attention to satisfying people's material needs, early Confucians also recognize the importance of this satisfaction not only to people's material well-being but also to people's spiritual well-being. Mencius pointed out,\n\n> Only an exemplary person (jun zi \u541b\u5b50) can have a constant [or \"stable\"] heart in spite of a lack of constant means of support [or \"stable possessions or properties\"]. The people, on the other hand, will not have constant hearts if they are without constant means. Lacking constant hearts, they will go astray and fall into excesses, stopping at nothing. To punish them after they have fallen foul of the law is to set a trap for the people. (1A7; see also 3A3)\n\nFor Mencius, then, the common people need to have basic material needs met for them to be moral. Governmental failure to satisfy these needs would make the government responsible for crimes and moral failures of the common people. But at the same time, as mentioned, Mencius also believed in people's ability to become good in spite of a hostile environment, and those who fail morally are also responsible for their failures. By emphasizing both the significance of virtue and the significance of material well-being to one's virtues, early Confucians combined both the American liberals' and conservatives' arguments on governmental responsibility.\n\nTherefore, the Confucian ideal government is a government for the people, and should be held accountable for satisfying people's basic material and moral needs. The general principle, as Mencius put it, is \"Heaven sees with the eyes of its people; Heaven hears with the ears of its people\" (Mencius 5A5).11 If the ruler fails to satisfy people's needs and people are not happy, the ruler can be punished even with death. In one conversation with the king of a powerful state, Mencius asked, if a friend miserably fails to do what he promised and he shouldn't be considered a friend anymore, and if an official fails to do his duty and he should be dismissed, what about a king in a similar situation? The king ducked the question, but the answer is plainly obvious (Mencius 1B6). In another conversation with the same king, Mencius argued that the reason for Confucians who are perceived by the king as loyalists to support the removal and even the killing of certain kings in the past is that these kings fail to fulfill their duties and are kings in name only. Confucians are against regicide only if the king in question is truly a king, and a king who brutalizes his people is a \"mere fellow\" or a tyrant, the killing of whom is completely justified (Mencius 1B8).\n\n### 3.2 But Not by the People\n\nEarly Confucians' view that the legitimacy of the sovereign lies in the satisfaction of the people makes them sound rather democratic. In fact, their \"democratic\" aspect doesn't stop here. As mentioned in the first section, the collapse of feudalism led to the emergence of de facto equality, for hereditary nobility was gone. Early Confucians embraced this equality in both practice and theory.\n\nConfucius was said to be the first private teacher in Chinese history, daringly bringing teachings that were reserved for the nobles at that time to all that were willing to learn (Analects 7.7 and 15.39). As mentioned, Mencius believed that every human being has the potential to become a sage (see, for example, Mencius 2A6, 4B19, 6A7, and 6B2). Xunzi, despite having a view of human nature that is apparently the polar opposite to Mencius', seemed to believe the same (Xunzi Chap. 23; for a partial English translation, see Chan 1969: 133).\n\nParadoxically, however, early Confucians also seemed to believe in hierarchy. In many places in the Analects, Confucius warned not to teach common people higher things (Analects 6.21, 8.9, 15.8, 16.9, and 17.3). For example, he said, \"the common people can be made to follow the way, but they cannot be made to understand it\" (Analects 8.9), with the common people defined as those who \"don't study even after having been vexed by difficulties\" (Analects 16.9). Mencius famously or notoriously maintained the distinction between the \"great men\" (da ren \u5927\u4eba) and the \"small men\" (xiao ren \u5c0f\u4eba), where the great men are those who use their minds and rule, and the small men are those who use their muscles and are ruled and support the former (Mencius 3A4).\n\nHow can we solve this apparent contradiction? As mentioned, early Confucians were reformers with a conservative fa\u00e7ade because they tried to conserve the old by reinterpreting it. The hierarchical terminology in early Confucianism often has its root in feudalism. But from the passages quoted above, we can see that the Confucian hierarchy is not based upon birth, but upon one's merits. Thus, although everyone has the same potential in the case of Mencius or should be educated for whatever reasons in the case of Confucius, both of them seemed to think that only a few can actually \"make it.\" We have to keep in mind that they think that the government is responsible for satisfying people's basic material and moral needs. Thus, those who fail to make it have nobody but themselves and fortune to blame, in contrast to some poor people in contemporary societies, whose failure to excel is partially caused by the failure of the government. For Confucians, then, we are equal in potentiality or at the beginning of our formation, and the government should do everything in its power to help people to move up the ladder. But the reality is that only a few can actually make it. We can't change it, and so we'd better take advantage of it for the public good. We acknowledge the superior political status of those who actually excel themselves in learning and virtues (compassion in particular), but in exchange, they have to justify their superior status by serving the masses. Borrowing the term of \"difference principle\" from John Rawls which dictates that economic inequality can be accepted if the least advantaged are benefited (Rawls 1971: 75\u201383), we can call the Confucian reasoning here the \"political difference principle\"; that is, political inequality (in terms of the power in political decisions) can be accepted if the least advantaged are benefited.\n\nTherefore, although potentially we can all become great men, in actuality, only a few of us can have the level of political wisdom and virtue (compassion) to participate in the art of ruling. Leisure has to be provided to these competent and virtuous great men (Mencius 3A4), and all these conditions are necessary for making sound political decisions. Thus although, as argued in the previous sub-section, the legitimacy of the sovereign lies in satisfying people's basic interests (broadly construed), it is not the people who have the sole power to decide on political matters. It is one thing that \"Heaven hears with the ears of its people,\" but what to do about it is another thing. The Confucian ideal government is for the people, and by the competent and virtuous people (with regard to political decisions).\n\nFor example, in the passage that leads to the conclusion of \"Heaven hears with the ears of its people,\" Mencius was talking about how the legendary sage-ruler Yao passed his throne to the sage-ruler Shun. In spite of the apparent democratic message in the conclusion, Shun was not directly elected by the populace. Rather, he was appointed by Yao as his prime minster for 28 years. After watching his performance for so long, people chose to follow him instead of others after Yao died. In another passage, Mencius said that in the promotion, demotion, and capital punishment of an official, the opinions of the ruler's inner circle and his ministers don't count, and only those of the people do. But the ruler shouldn't simply follow people's opinions; rather, he needs to investigate the case and then make a decision (Mencius 1B7).\n\nLet's now put all the considerations on government of early Confucians, especially Mencius, together. People with merits that are selected from a level playing field should be entrusted with ruling. But people's satisfaction should be clearly expressed and serve as the final measurement of the effectiveness of ruling. The Confucian ideal government that is by the competent and virtuous people will then require some channel for the popular will to be expressed and measured, and in this sense the masses still need to participate in politics to a certain degree. If \"government by someone\" means participation by someone, the Confucian ideal government should be understood as \"for the people, and partly by the competent and virtuous people and partly by all the people.\" It is a hybrid regime that combines popular elements with meritocratic elements.\n\n## 4 Confucianism and Liberal Democracy\n\n### 4.1 The Compatibility Between the Confucian Ideal Regime and Liberal Democracy\n\nIn the previous two sections, I discussed how early Confucianism addressed problems of China's early modernity. These problems were also shared by Western modernity. Thus, the contemporary relevance of the Confucian ideas is obvious. But in most cases, I didn't discuss directly and explicitly how they interact with contemporary ideas, especially ideas of liberal democracy, which are dominant in the contemporary world. I will discuss these interactions in this section. Many of the Confucian ideas were already introduced in previous sections, but some of them were not, and these will now be discussed.\n\nOn the surface, Confucianism is fundamentally in conflict with ideas considered essential to liberal democracy. Liberal democracy is often perceived as being built upon individualism, the pursuit of self-interest, equality, rule of law, and market economy (capitalism), whereas Confucianism is said to advocate collectivism, altruism, hierarchy, rule by virtue, and the belittlement of commerce.\n\nSome of the accusations made against Confucianism are, however, plainly false. Early Confucians never condemn commerce. In Mencius 3A4, Mencius emphatically claimed that \"it is a matter of fact that things are unequal,\" and used this claim to challenge a radical form of egalitarianism in the economy. Confucius claimed that \"it is a shame to be poor and humble when the Way prevails in the state,\" and he considered wealth and fortune to be bad only when the state is in bad shape, meaning that the wealth cannot be gathered in a virtuous manner (Analects 8.13). Thus, Confucians are only in conflict with a radical form of capitalism in which greed is celebrated, and the gathering of wealth is justified no matter how it is achieved.\n\nEarly Confucians did emphasize the role of virtue, but this doesn't mean that they allowed no room for the application of laws. For example, if we read carefully Confucius' own words on the relations between virtues and laws (Great Learning Chap.\u200b 4; Analects 2.3, 12.18, 12.19, 13.3, 13.6, and 20.2), the conclusion we should draw is as follows. First, the use of laws alone wouldn't be sufficient for a state to be good, for the people may be law-abiding, but they would always be ready to violate laws whenever they have a chance if they had no basic virtues. Such a state is in constant danger of degenerating into chaos. Second, for a state to be stable for the right reasons, the masses need to have some basic virtues, and more importantly, the leaders have to set examples for their people. Third, ideally, if all people were virtuous, laws wouldn't be necessary. But from the discussion of the previous section, we saw that early Confucians didn't have high expectations of the common people. In particular, they wouldn't expect the masses to be so virtuous as to regulate themselves. Thus, laws can and need to be used as \"fallback mechanisms\" that regulate the common people as the last resort. Still, laws themselves should be the embodiment of some basic moral concerns. Fourth, there are also matters, such as people's manners, that cannot or should not be regulated by laws, and they should be guided by li, that is, social norms that have moral content. In this sense, li and basic moral codes (such as basic family values) also serve as a \"fallback mechanism\" to legal regulations.\n\nIt is true that the Confucian ideal regime contains strong meritocratic elements. But from the discussion in the previous section, we saw that this meritocracy is built upon equality. That is, early Confucians, especially Mencius and Xunzi, believed in the equality of all in terms of their potentials to become wise and virtuous. The door to climbing up the political ladder is open to everyone, and the government is held accountable for offering all necessary conditions it can to people to move up in the political hierarchy.\n\nEarly Confucians did emphasize the effort to cultivate one's compassion toward others. But this doesn't mean that everyone is able to do so. More importantly, this apparently other-oriented requirement is actually for one's own good, and is not built upon the negation of the self. Confucius stated that the ideal person is for himself, and the non-ideal person is for others (Analects 14.24). Early Confucians differ from radical individualists because they understood the self as fundamentally social and intertwined with others. Again, Confucius claimed that the establishment of oneself is inseparable from the establishment of others (Analects 6.30). As mentioned earlier, Mencius stated that, lacking five basic human relations, a well-fed human look-alike shouldn't be called a human being, and is close to beasts (Mencius 3A4). Thus, the Confucian understanding of the self is different from the understanding of an autonomous self that can exist independent of social conditions, but early Confucians nevertheless acknowledged the self as an entity.\n\nTherefore, the conflict between Confucianism and ideas often associated with liberal democracy is not as sharp and fundamental as it appears to be. But one can argue that there is still conflict between the two, especially if we take a radical version of certain democratic ideas. The questions, then, are the following. First, how can we justify these ideas themselves? For example, if we take a radical version of the autonomous individual, believing that individuals do or should exist before or independent of society, how can we justify it? If we take it as a descriptive account, it is in conflict with the known empirical facts.12 If we take it as a normative account (i.e., human beings should be autonomous individuals), a little exposure to the history of philosophy will tell us that the indisputable justification of it is even harder to establish.\n\nLet us try another indirect defense of the importance of these ideas, that is, by taking advantage of the almost sacred, \"end-of-history\" status of liberal democracy. One can argue that in order to embrace liberal democracy, we have to embrace these ideas. That is, to embrace these ideas is a necessary condition for accepting liberal democracy. If so, there is an even bigger problem. Clearly, a significant minority or even a majority in any large state won't embrace these ideas if no oppression is applied, which is dictated by the fact of pluralism. If accepting these ideas is a necessary condition to embrace democracy, the fact of pluralism will mean that a significant minority or a majority won't accept democracy. How, then, can we have a democracy that is both pluralistic and stable for the right reasons (i.e., not achieved through oppression and other non-liberal means)? This is precisely the question Rawls raised in his later philosophy (Rawls 1996: 36\u201338; see also xxvii and 78).\n\nTo solve this problem, let us take a look at Rawls' answer. Very simply put, it is to make liberal democracy a free-standing political concept, freed from metaphysical ground, including those \"democratic ideas.\" What is necessary for democracy to enjoy stability for the right reasons is for different \"comprehensive doctrines\" (such as a moral metaphysics) to endorse this free-standing concept from itself. This concept doesn't have to be a clearly defined concept, and only needs to be the \"overlapping consensus\" among all the doctrines that can endorse liberal democracy as a political concept. Put differently, what Rawls did was to \"thin down\" the concept of liberal democracy, and to allow it to be read differently (within a loosened boundary) by different comprehensive doctrines. Moreover, the concept of liberal democracy doesn't have to be the highest concept in these doctrines, and doesn't even have to be derivable from these doctrines. All that is needed is an endorsement.\n\nOf course, Rawls still had his own idea of the loosened boundary. If we put this aside, but follow his general approach to this problem, we can argue that for Confucianism to be compatible with liberal democracy, it doesn't have to embrace the aforementioned \"democratic ideas,\" and only needs to endorse liberal democracy with its own reading.\n\nFor example, as already argued, Confucians can endorse the rule of law, taking it as a fallback mechanism and an effective way to regulate common people, although it cannot take it as the highest, sacred principle. Certain moral values are. But this doesn't mean that they can be used to interfere with laws arbitrarily. Rather, these values can play their supreme role through laws that are embodiments of these values, and regulate people's behavior where laws are silent. Moreover, these values are very thin, serving the common interests of all reasonable citizens and leaving the matter of faith and comprehensive belief system to each to choose.13\n\nAnother important issue is rights. If rights have to be built upon the view that we human beings are or should be autonomous individuals, and, as such, we have inalienable rights, Confucians can't accept them. But as in the case of the rule of law, Confucians can endorse certain rights as fallback mechanisms. Confucians can also endorse certain other rights by subjecting them to some higher good in Confucianism. For example, Confucians can endorse freedom of speech by arguing that this is essential to good policy-making because, as argued earlier, the people's will has to have a secure channel of expression, and Confucians can endorse the view that open discussions among the informed and concerned citizens are more likely to lead better political decisions.\n\nAnother possible way for Confucians to endorse rights is as follows. Confucians prefer the language of obligations, but this language can lead to practices similar to how the language of rights does. For example, using the language of rights, we can argue that a criminal has a right not to be tortured. For Confucians, if someone commits a heinous crime, feels no remorse whatsoever, and has no possibility to ever repent (although Mencius might think that there is always a chance of rehabilitation), he or she is not even a real human being, and it is ridiculous to talk about his or her \"human\" rights. Even so, the torture of him or her shows that those who inflict torture lack compassion. The criminal should be punished, but no excessive punishment should be allowed. To enjoy carrying out excessive punishment is a sign of lack of humanity. Thus, Confucians would argue that even though the criminal has no human right not to be tortured, we, as human beings who are superior to this criminal, have an obligation not to torture him or her. Generally, the readings of certain practices may be different between Confucians and some rights theorists, but there can be sufficient overlapping consensus on the practical level, if not on a theoretical level as well.\n\nOne can argue that there is a profound distinction between rights and obligations: rights are enforceable or claimable, but obligations are not. But it is not clear why the latter are not. For example, one's obligation not to torture a criminal can be claimed by the criminal and enforced by law. One can further argue that obligations claimed or enforced by law are oppressive. But again, this seems to be a myth. Why is the claim and enforcement of not torturing a criminal, or a father's obligation to pay child support oppressive? Don't we do it all the time in a liberal democracy, though under the language of rights?\n\nAnother objection to the Confucian \"rights\" is that they are fragmented. If we start with autonomous individuals and then find an a priori way to list their rights, it will be far more systematic. But the problem is how we can ever agree upon one a priori way to do it. The distinction between the a priori and the arbitrary can be arbitrary. With the same reasoning, we can answer another objection: Confucian \"rights\" are often subjected to some higher good, and can thus be sacrificed when in profound conflict with this higher good. For example, freedom of speech, in Confucianism, is justified on the grounds of good policy-making. If a speech is obviously useless to discovering good policies and is somehow problematic, it can be suppressed in the Confucian regime. But unless we take freedom of speech as supreme, it is an open question whether and where there should a limit on freedom of speech. Even among contemporary liberal democracies in the West, there are various degrees of limit to this freedom (for example, the censorship of Nazi symbols in Germany and of pornography and racism in the U.S.). The potential restriction Confucians may impose on speech is then not problematic on its own, although, clearly, we can discuss where the proper limit should be, which, I think, is a far more interesting and promising question to discuss.\n\nIn sum, rights can be largely endorsed in Confucianism, although they may be read differently. Confucians may have different \"rights,\" for example, a child's obligation to support his or her old parents, the government's obligation to provide education to its citizens, etc., and may not endorse certain rights or may not endorse them to the same degree as they are in certain liberal democracies. That is, even with a Rawlsian thin requirement, there may still be some remaining real differences between commonly received rights and Confucian \"rights.\" But whose position is better is an open question.\n\nFinally, on democratic participation and election, Confucians can accept democratic participation as a way for people's will to be expressed, and can use election as a way to select the wise and virtuous. The Confucian reading of election may even improve on the mores of political culture. For example, the dominant ideology in American democracy is that election is a way to get rid of the bad politicians, and this can lead to a \"mud-slinging\" culture which breeds cynicism in politics. Under the Confucian reading, a political candidate will argue that \"I am better than my opponent\" instead of \"My opponent is worse than me,\" and this might push politics to higher goals, instead of a race to the bottom.14\n\nBut a fundamental difference remains. Although Confucians can accept popular participation as a way for the popular will to be expressed, and in this way the popular will can be a factor in the process of political decision-making, Confucians must give room to the wise and virtuous in order for them to have a voice in this process. As argued in the previous section, the Confucian ideal regime is a hybrid regime. In the following, I will show how this Confucian regime is actually better than the present liberal democratic regimes in dealing with some fundamental issues of modern states.\n\n### 4.2 Fundamental Problems Within Liberal Democracies\n\nAs we saw, even with a \"thin\" reading of liberal democracy, there are still remaining differences between liberal democracy and the Confucian ideal regime. But if we are not close-minded and don't believe that history ends with liberal democracy, we shouldn't dismiss the Confucian regime because of the remaining differences, but should ask the question: which regime is actually better in facing the contemporary world?\n\nIn my view, there are four problems with today's liberal democracies in facing the contemporary world. First, the ideologies behind some people's readings of liberal democracy are problematic because they lead to problems in contemporary societies, such as a radical version of individualism that denies any sacrifice for the common good or for others, a blind faith in the market economy, the assumption of the equally evil nature of all human beings that serves as the foundation of check and balance, etc. Confucians would be against these ideologies, and thus offer a cure to them. Of course, one can imagine that these ideologies can be challenged and corrected by some liberal theories as well.\n\nThe second problem is that, combined with the ideology of radical individualism and the retreat of moral education, the institution of one person one vote has a built-in defect of not being able to pay sufficient attention to non-voters, such as past and future generations and aliens. For non-voters have no voice in this process, and voters are not guided to consider the interests of non-voters. This is perhaps why issues about budget deficit and environment (interests of future generations), foreign aid (interests of aliens), etc. are hard to address adequately in present democracies.\n\nThird, even among voters, the vocal and powerful voters tend to suppress the opinions of the silent and the silenced. Especially when the rule of law is not well-established, this leads to problems such as the mistreatment of minorities within a state, and policy-making being hijacked by the so-called \"issue-voters\" who are opinionated about certain matters (such as abortion) and let these matters override all other concerns.\n\nFourth, even in terms of interests of the voters, the voters themselves are often not the best judges. There are many studies that support this.15 One can argue that contemporary democracies are not directly participatory, but representative. But if voters can't understand their interests well, how can they understand which representative represents their interests well?\n\nThe causes of the last three problems, in my view, are the following. First, it is argued that the institution of one person one vote itself encourages citizens' interests \"to shrink and center on their private economic concerns to the detriment of the bonds of community\" (Rawls 1999: 73).16\n\nSecond, the size of most contemporary states is much too large, making state affairs too complicated for common people to understand and making political manipulations easy to achieve and difficult to detect. Moreover, the large size of the state makes possible the large concentration of wealth These wealthy individuals and organizations (for example, think of big global companies) then develop interests of their own that are not necessarily in line with the common good of a state, and they have a motive and the ability to manipulate politics in their favor.\n\nThird, to make the matter worse, most people in contemporary societies have to work for their living. In Mencius 3A4, Mencius argued that a ruler needs to have leisure in order to rule. But this necessary condition for someone to participate in politics is lacking in today's societies. Again, contemporary democracies are representative, but the lack of leisure among citizens together with the complexity of state affairs make them disqualified even from selecting the right representatives.\n\nFourth, even if one had some remarkable capacity and went through all the troubles, his or her vote would be equivalent to someone else's who votes in an uninformed or casual way. Indeed, statistically, in a large society, one vote never counts. This means that to vote responsibly or just to vote is not a rational decision one should make (Hardin 2002).\n\nFifth, there are people who have no interest in politics or choose not to be concerned with politics. In a liberal and pluralistic society, their way of apolitical life should be tolerated. But their political voice should also be limited (either through their own choice or, if we don't think we can count on their good will, through some political arrangement). Otherwise, political decision-making will be jeopardized.\n\n### 4.3 Why Is the Confucian Ideal Regime Better?\n\nMany liberal and democratic theorists also see some of the four problems with contemporary liberal democracies listed above, and try to offer their own solutions within the framework of liberal democracy (see, for example, Rawls 1996, 1999; Ackerman and Fishkin 2004, 2005). They also realize that, for participatory democracy to function well, voters need to meet certain criteria, such as getting informed and having some basic moral sense. The state should offer all necessary means for voters to meet these criteria, such as satisfying people's basic needs, offering education, and making it possible for voters to deliberate on political matters (such as having a day called \"deliberation day,\" as Ackerman and Fishkin 2004, 2005 suggested). But as we saw in the previous subsection, the problems are rooted in the nature of modern states and human psychology. As long as modern states remain large and populous, most people in these states have to work for a living, and human willingness and capacity to understand politics is limited; these problems cannot be ultimately solved by the internal tinkerings. These tinkerings offered by democratic thinkers, already radical in today's politics, may improve the situation, but can't fundamentally and adequately address the aforementioned problems.\n\nIn contrast, the Confucian ideal regime may be better equipped to address these problems. As I have argued, Confucians can endorse the rule of law and most rights. They acknowledge governmental responsibilities to the citizens, such as satisfying their basic material and spiritual needs, and hold government accountable for that. The same is also advocated by liberal and democratic thinkers. But Confucians would also emphasize the basic moral and political education of all citizens, thicker than the civil education in contemporary democracies but still thin enough for citizens with a variety of reasonable comprehensive doctrines to endorse.\n\nConfucian moral and political education is rooted in Confucian political philosophy discussed in the second and third sections of this chapter, and is able to address some of the issues discussed in the previous sections. It tells citizens that voting is not a mere expression of one's narrowly-defined material interests or one's article of faith, and it is not a peaceful process for fighting factions to achieve a temporary truce through a non-violent suppression of minority opinions. Rather, voting should be based upon one's interests broadly construed, which include short- and long-term material interests, interests of others, and moral needs, and voting is a process of discovering public good. In order to vote, one has to have these understandings (which is a moral requirement) and also has to be informed about political affairs. Check and balance as well as other political institutions are not only there to punish the bad, but also to select the good. Government is not a necessary evil, but should be an institution that secures for its citizens a basic standard of living and social relations. When the politicians do their job, they should be considered politically superior and be respected accordingly.\n\nThe Confucian \"civil\" education may already be considered too radical for democratic thinkers. But there is something even more radical from a democratic point of view. Although Confucians such as Mencius believe in equality of all human beings in terms of their potential to become wise and virtuous, and that government is responsible for helping people to realize their potentials with any means necessary, they nevertheless believe that only a few human beings can actually \"make it.\" As we saw, Confucians' concern with the masses' lack of intellectual and moral capacities that are necessary to meaningful political participation is supported by the aforementioned conditions of contemporary states. Then, Confucians think that to correct this deficiency of the masses, the competent and virtuous should be given more power in the process of political decision-making. These people are trained and selected on the basis of whether they are compassionate toward others and are able to grasp political matters, and thus they are better equipped for dealing with problems that challenge contemporary liberal democracies.\n\nThis radical reform of liberal democracy is destined to encounter many objections, and it is beyond the scope of this short chapter to deal with them in any adequate manner. Let me just very briefly mention a few. One issue is how to institutionalize this Confucian hybrid regime. There are many ways of doing so.17 One of them is to turn the upper house of a bicameral legislature into a house of the competent and virtuous. Members of this house can be selected through exams (or making exams a requirement for them to be selected) that test their knowledge relevant to political decision-making and through evaluations of their performances in past assignments in order to see if they have the moral character relevant to being a good politician; they can also be selected from high-officials or from large NGOs who have done a good job in their offices. In the past the Chinese have experimented with many ways of selecting the wise and the virtuous, and thus traditional Chinese politics offers a rich resource for thinking about how to select members of this meritocratic branch. The other house can be popularly elected, and clearly, there are different ways to distribute power between these two houses. Clearly, to make all the relevant procedures fair, laws and institutional regulations are necessary.\n\nThe Confucian hybrid regime may remind people, especially those in the West, of the kind of aristocracy in the Middle Ages, or democracies at their earlier stages, in which many people were unfairly disenfranchised and thus held a deep resentment toward the elite. But as we saw, the Confucian meritocracy is built upon equality and upward mobility. The door to meritocracy is open to everyone both in the sense that everyone has the potential to climb up the political ladder and in the sense that the government is responsible for offering all means necessary for this mobility. Since there is no cut-off line after which one cannot participate in politics anymore, one's seclusion from meritocratic institutions such as the upper house is never permanent. All the above may address the problems of disenfranchisement and resentment.\n\nAnother common objection to my arguments here is that contemporary democracies are actually already meritocratic. There are more wealthy and well-educated people in the legislature and other political institutions, proportion-wise, than in the populace. This may well be true. But first, these meritocrats may have the wrong kind of merits from a Confucian point of view. The Confucians want people with compassion and competence to have a greater voice in government, and merits such as wealth and celebrity status by themselves don't count. Second, even if some politicians have the right kind of merits from a Confucian point of view, they are \"closeted\" meritocrats. Due to the pressure of popular elections, sometimes they have to hide their merits in order to appeal to the average voters, and their political decisions are often hijacked by the short-term and oftentimes misguided interests of these voters. That is, they fail to play the role of meritocrats, as expected by Confucians and necessary to right the wrongs of participatory democracy.\n\nTo propose the Confucian hybrid regime as a correction of contemporary liberal democracies is radical. There are many details that cannot be dealt with due to the limited space of this chapter. But even if there were more space, I am sure many readers would still find faults with this proposal. Here I can only beg for charity and open-mindedness. As I argued in this chapter, Confucian ideas may have had real influences on European modernity. In contrast, for whatever reasons, the Chinese didn't learn from the West soon enough to avoid the humiliations in recent history. If we learn from these historical lessons, if we understand early Confucians as attempting to wrestle with issues of modernity and offering competing paradigms, and if we don't consider the end of history has already come, we should open ourselves to the \"old\" and the \"alien,\" in order to usher in a better future for ourselves.\n\nReferences\n\nAckerman, Bruce, and James Fishkin. 2004. Righting the ship of democracy. Legal Affairs, January\/February 2004, 34\u201339.\n\nAckerman, Bruce, and James Fishkin. 2005. Deliberation day. New Haven: Yale University Press.\n\nBai, Tongdong. 2008. A Mencian version of limited democracy. Res Publica 14(1): 19\u201334.CrossRef\n\nBai, Tongdong. 2009a. The price of serving meat \u2013 On Confucius's and Mencius's views of human and animal rights. Asian Philosophy 19(1): 85\u201399.CrossRef\n\nBai, Tongdong. 2009b. The new mission of an old state: The contemporary and comparative relevance of classical Confucian political philosophy \u65e7\u90a6\u65b0\u547d: \u53e4\u4eca\u4e2d\u897f\u53c2\u7167\u4e0b\u7684\u53e4\u5178\u5112\u5bb6\u653f\u6cbb\u54f2\u5b66. Beijing: Peking University Press. The author has prepared an English and revised version that hasn't yet been published.\n\nBai, Tongdong. 2011. Preliminary remarks: Han Fei Zi\u2014First modern political philosopher? Journal of Chinese Philosophy 38(1): 4\u201313.CrossRef\n\nBai, Tongdong. 2012a. China: The middle way of the middle kingdom. London: Zed Books (forthcoming).\n\nBai, Tongdong. 2012b. The analects and forms of governance. In Dao companion to the analects, ed. Amy Olberding. Dordrecht: Springer (forthcoming).\n\nBell, Daniel. 2006. Beyond liberal democracy. Princeton: Princeton University Press.\n\nCaplan, Bryan. 2008. The myth of the rational voter: Why democracies choose bad policies, Newth ed. Princeton: Princeton University Press.\n\nChan, Wing-Tsit. 1969. A source book in Chinese philosophy. Princeton: Princeton University Press.\n\nChan, Joseph. 2012. Early Confucian conception of the ruler-ruled relationship: From political ideal to non-ideal institutions. manuscript.\n\nDe Waal, Frans. 2006. Primates and philosophers: How morality evolved. Princeton: Princeton University Press.\n\nFukuyama, Francis. 1992. The end of history and the last man. New York: Avon Books.\n\nFukuyama, Francis. 2011. The origins of political order: From prehuman times to the French revolution. New York: Farrar, Straus, and Giroux.\n\nHardin, Russell. 2002. Street-level epistemology and democratic participation. The Journal of Political Philosophy 10(2): 212\u2013229.CrossRef\n\nHobson, John M. 2004. The Eastern origins of Western civilization. Cambridge: Cambridge University Press.CrossRef\n\nHui, Victorial Tin-Bor. 2005. War and state formation in ancient China and early modern Europe. Cambridge: Cambridge University Press.CrossRef\n\nJaspers, Karl. 1953. The origin and goal of history. Trans. Michael Bullock. London: Routledge\/Kegan Paul Ltd.\n\nKant, Immanuel. 1998. Groundwork of the metaphysics of morals. Trans. Mary Gregor. Cambridge: Cambridge University Press.\n\nKristof, Nicholas D. 2008. With a few more brains. New York Times,March 30.\n\nLau, D. C. 2000. Confucius: The analects. First Paperback Edition. Trans. Lau, D.C. Hong Kong: The Chinese University Press. (A good and complete translation of the Analects).\n\nLau D. C. 2003. Mencius. Revised and bilingual edition. Trans. Lau D.C.. Hong Kong: The Chinese University Press. (A good and complete translation of the Mencius).\n\nNietzsche, Friedrich. 1954. Thus Spoke Zarathustra. Trans. Walter Kaufmann. London: Penguin Books.\n\nNietzsche, Friedrich. 1994. On the genealogy of morality, ed. Keith Ansell-Person. Trans. Carol Diethe. Cambridge: Cambridge University Press.\n\nNietzsche, Friedrich. 2002. Beyond good and evil, eds. Rolf-Peter Horstmann, and Judith Norman. Trans. Judith Norman. Cambridge: Cambridge University Press.\n\nPollak, Michael. 1998. Mandarins, Jews, and missionaries: The Jewish experience in the Chinese empire. New York: Weatherhill.\n\nRawls, John. 1971. A theory of justice. Cambridge: Harvard University Press.\n\nRawls, John. 1996. Political liberalism. New York: Columbia University Press.\n\nRawls, John. 1999. The law of peoples with \"The Idea of Public Reason Revisited\". Cambridge: Harvard University Press.\n\nShapiro, Sidney. 1984. Jews in old China, studies by Chinese scholars. Trans. and ed. Shapiro Sidney. New York: Hippocrene Books.\n\nSima, Qian \u53f8\u9a6c\u8fc1. 1981. Records of the grand historian\u53f2\u8bb0. In the twenty-five historical records. Shanghai: Shanghai Guji Press.\n\nXu, Xin. 2003. The Jews of Kaifeng, China. Jersey City: KTAV.\n\nFootnotes\n\n1\n\nAs I will argue in this section, to use \"modern\" to describe a group of philosophers is with regard to the nature of problems they dealing with, and not with regard to the time they live.\n\n2\n\nFor references in English, see Bai 2011, 2012a, b.\n\n3\n\nIt is bold to claim that China's transitions during the SAWS were a form of modernity, comparable to the European transitions to its modernity. But there are people who have made this claim independent of my work, and have conducted their own comparative studies. See, for example, Fukuyama 2011; Hui 2005.\n\n4\n\nFor the Chinese influence on European modernizations, see Hobson 2004.\n\n5\n\nConfucius didn't specify which aspect of Zhou he talked about here, and it is only one possibility that he referred to the Zhou li.\n\n6\n\nThe English translations of Chinese classics in this chapter are all mine. For different translations of the Analects and the Mencius, see Lau 2000, 2003. For different translations of the Great Learning and the Doctrine of the Mean, see Chan 1969.\n\n7\n\nSee, for example, Shapiro 1984, Pollak 1998, and Xu 2003. One on-line account can be found here: http:\/\/\u200ben.\u200bwikipedia.\u200borg\/\u200bwiki\/\u200bKaifeng_\u200bJews (accessed on February 16, 2012).\n\n8\n\nOf course, the (shameful) elimination of most of Native Americans greatly helped solve the unity problem for the U.S.\n\n9\n\nFor a more detailed discussion, see Chap.\u200b 6 of Bai 2009b.\n\n10\n\nA far more detailed discussion of the topics in this and the next sections can be found in Chaps.\u200b 2, , and of Bai 2009b. For some earlier and partial versions of these chapters, see Bai 2008, 2009a.\n\n11\n\nThis line was from the chapter \"Taishi \u6cf0\u8a93\" (\"Great Declaration\") of Shangshu\u5c1a\u66f8 (The Book of Documents), and this chapter was allegedly a Zhou document. This was why I said earlier than the humanization of divine will might have happened in Zhou already. But whether this chapter was really a document from Zhou was controversial.\n\n12\n\nSee, for example, the primatologist Frans de Waal's criticism of this asocial version of individualism (de Waal 2006).\n\n13\n\nI use the term \"reasonable\" in this chapter as Rawls did in Rawls 1996, 1999.\n\n14\n\nSee Chan 2012 for a more detailed discussion.\n\n15\n\nSee, for example, Ackerman and Fishkin 2004, 2005, and, more recently, Caplan 2008. For a more popular account, see Kristof 2008.\n\n16\n\nTo be clear, this view is not Rawls's. It is what he describes as a \"Hegelian view.\"\n\n17\n\nChapter of Bai 2009b contains many detailed discussions of this issue and other issues with Confucian hybrid regime. An earlier English version is Bai 2008. See also Bell 2006.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_15\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 15. Ultimate Reality and Self-Cultivation in Early Confucianism: A Conceptual\/Existential Approach\n\nZhonghu Yan1\n\n(1)\n\nHangzhou Normal University, Hangzhou, China\n\nZhonghu Yan\n\nEmail: zhonghuyan@yahoo.ca\n\nAbstract\n\n\"Self-cultivation\" is the most commonly accepted English equivalent for the Chinese term xiushen\u4fee\u8eab, which covers the exercises including physical as well as psychological and spiritual levels. In the Confucian context, this self-cultivation has an undeniably strong moral sense (Ames 1985). However, this morality has also a metaphysical dimension that has frequently been overlooked by scholars. Therefore, in this chapter, I will attempt to illustrate this profound and often neglected dimension of classical Confucianism by a conceptual and existential analysis of its founder Confucius' Analects. I will begin by discussing the Ultimate Reality as conceived in the Analects and proceed to discuss the three consummate virtues that Confucius expounded, namely, wisdom, benevolence, and courage. I will conclude the essay by highlighting the metaphysical basis of Confucian self-cultivation.\n\nI wish to kindly acknowledge the permission from Religion Compass to reuse \"Ultimate Reality in Confucianism\" and from Cambria Press to reuse portions of An Existential Reading of the Confucian Analects.\n\n## 1 Introduction\n\n\"Self-cultivation\" is the most commonly accepted English equivalent for the Chinese term xiushen \u4fee\u8eab, which covers the exercises including physical as well as psychological and spiritual levels. In the Confucian context, this self-cultivation has an undeniably strong moral sense (Ames 1985).1 However, this morality has also a metaphysical dimension that has frequently been overlooked by scholars. Therefore, in this chapter, I will attempt to illustrate this profound and often neglected dimension of classical Confucianism by a conceptual and existential analysis of its founder Confucius' Analects. I will begin by discussing the Ultimate Reality as conceived in the Analects and proceed to discuss the three consummate virtues that Confucius expounded, namely, wisdom, benevolence, and courage. I will conclude the essay by highlighting the metaphysical basis of Confucian self-cultivation.\n\n## 2 Ultimate Reality in Early Confucianism\n\nThe concept of tian \u5929 (Heaven) appears often in early Confucian literature. It does not just refer to the physical sky but also to the Ultimate Reality behind the visible world. When human beings suffer, they invariably call upon Heaven in some way or other. In contemporary colloquial Chinese, such an expression is wo de tian a \u6211\u7684\u5929\u554a, which means \"Oh, My Heaven.\" In English, we have \"Oh. My God!\" or \"Good Heavens!\" Surprise and shock lead us to search for the cause of suffering. Confucius believed that suffering is part of the physical and social structure of human beings. The correct attitude should be to acknowledge the inevitability of this aspect of human existence, as he said to his disciple Zigong, \"I do not complain against Heaven, nor do I blame Man\" (Analects14.35). What can we infer about the conception of Heaven in early Confucianism?\n\n> Firstly, tian is the force behind all natural processes. Thus we read in the Analects,\n> \n> The Master said, \"I am thinking of giving up speech.\" Zigong said, \"If you did not speak, what would there be for us, your disciples, to transmit?\" The Master said, \"What does Heaven ever say? Yet there are four seasons going round and there are the hundred things coming into being. What does Heaven ever say?\" (Analects 17.19)\n\nHeaven causes the seasons to alternate and plants to grow. And it sustains our lives. Because the Chinese did not make clear linguistic distinctions between the created world and the force of creation itself, the debate on the immanent and transcendent nature of Heaven has persisted (see Huang 2007). The debate is due largely to our dualistic thinking: Something immanent must not be transcendent and something transcendent must not be immanent.2 The Chinese mind does not accept this strict dualism.\n\nSecond, tian is also a conscious being. Heaven creates the myriad things in the world, but it does not seem to leave them to their own devices. It seems to be always overseeing human conduct. It is able to perceive the heart of the people. When Confucius felt that nobody understood him or his vision, he lamented, \"I start from below and get through to what is up above. If I am understood at all, it is, perhaps, by Heaven\" (Analects 14.35). As a man with a great vision, Confucius strongly felt that only Heaven understood his heart. Confucius may even have communicated with Heaven through prayers. He held the transcendent source in the greatest respect. We hear Confucius say, \"When you have offended against Heaven, there is nowhere you can turn to in your prayers\" (Analects 3.13).\n\nAs a conscious being, Heaven seems to be watching over the moral conduct of human beings. Once when Confucius' disciples wished to bring honor to him by acting or sending their own disciples to serve as his retainers, Confucius reprimanded them by saying: \"In pretending that I had retainers when I had none, who would we be deceiving? Would we be deceiving Heaven?\" (Analects 9.12)\n\nFinally, Heaven is the assigner of a person's earthly mission. Heaven also assigned a mission to a person of its choosing. In the Chinese tradition, prophets as seen in the Old Testament are not common,3 but once in a long while, the Chinese do see sages emerge, whose mission was believed to come from Heaven. In the Analects, a few such sages are mentioned, such as Shun, Duke of Zhou and King Wen. It is significant that Confucius considered himself to be called by Heaven to carry out the mission to transmit the Zhou culture. This is apparent in the following passage.\n\n> When under siege in Kuang, the Master said, \"With King Wen dead, is not this culture of ours invested here in me? If Heaven intends this culture of ours to be destroyed, those who come after me will not be able to have any part of it. If Heaven does not intend this culture of ours to be destroyed, then what can the men of Kuang do to me?\" (Analects 9.5)\n\nThis sense of mission is also confirmed in Analects 3.24, where a border official said to Confucius' disciples about their Master: \"The world has long been without the Way. Heaven is about to use your Master as a wooden tongue for a bell.\" Confucius' disciple Zigong also expressed the idea that Heaven exercised its will on the Master, when he said, \"Heaven set him on the path of sagehood\" (Analects 9.6).\n\nFrom being a force behind the movement of nature, to a conscious being and a being that assigns mission, Heaven is seen at the same time as far away and near, as immanent and transcendent. This dual nature of tian sheds a new light on the question of theodicy from a Confucian perspective. As Confucius did not believe in an all-knowing, all-powerful, absolutely transcendent being, tian cannot be held fully responsible for the evil that causes human suffering. As human beings have a participatory role in maintaining a good universe, they should not be exempt from the responsibility for causing suffering. What Confucius proposed in times of suffering is not to complain against Heaven nor blame one's fellow men. Instead, one should take suffering as a learning opportunity.\n\nIn his Chinese Thought from Confucius to Mao Tse-Tung, G. H. Creel asked: \"What did Confucius understand by the term 'Heaven'?\" His response is, \"Not anthropomorphic being. Heaven was seldom so connected in his time, and there is explicit reason for rejecting this idea in connection with Confucius.\" He continues, \"If we examine the way in which Confucius refers to Heaven, it appears that this term stood, in his thinking, for a vaguely conceived moral force in the universe. He placed the utmost emphasis on striving by the individual, but he seems to have hoped that Heaven, as we say, 'helps those who help themselves'\" (Creel 1953: 36). Professor Creel's interpretation of Heaven has a strong appeal to those who no longer hold a religious frame of mind. But I beg to differ from him with my analysis of the passages above. Considering Heaven as a conscious being is not only compatible with the general thrust of thought in the Analects, but also compatible with the belief in the Mandate of Heaven in the time of Confucius and earlier. In the popular religious belief, which may be traced back to a very early period, Heaven is also called tiangong \u5929\u526c, the Lord of Heaven, which suggest a personal character of Heaven. Professor Creel might have been influenced by Max Weber in his rationalistic interpretation, as he quoted a passage from the latter with a strong overtone of rationalism:\n\n> In the sense of absence of all metaphysics and almost all residues of religious anchorage, Confucianism is rationalist to such a far-going extreme that it stands at the extreme boundary of what might call a \"religious\" ethics. At the same time, Confucianism is more rationalist and sober, in the sense of the absence and the rejection of all-non-utilitarian yardsticks, than any other ethical system, with the possible exception of J. Bentham. (Creel 1953: 38\u201339)\n\nIt is the dual character of Heaven that can help to explain the reality of Chinese experience. The fact that the emperor was called the son of Heaven and the fact that sacrifice was offered at the place of worship called the Temple of Heaven suggest further that Heaven after all is not an impersonal thing. As the Ultimate Reality, Heaven also provides the religious ground and ultimate purpose of self-cultivation as will be seen below.\n\n## 3 Zhi \u77e5\/\u667a (Wisdom) and Its Relation to Ultimate Reality\n\nOne of the goals of self-cultivation in early Confucianism is the acquisition of wisdom. Much scholarly ink has been spilled on key notions of Confucius' teaching such as ren \u4ec1, benevolence, and li \u79ae, rites. While the former is considered the goal to which the students are taught to aspire and the qualities that the future leaders of the nation should possess, the latter is considered the concrete practice toward this goal. These are surely the two key notions of the Analects, considering their number of occurrences: 104 instances of ren and 74 instances of li. Confucius also emphasized a separate human capacity, without which ren is incomplete. This human capacity is called zhi \u77e5\/\u667a, a term that could perhaps be translated as \"knowledge\" or \"wisdom.\"\n\n### 3.1 Notion of Zhi in the Analects\n\nThere are 116 instances of the word zhi in the Analects. All but five are attributed to Confucius. In 89 cases, it is used as a verb and in 22 cases it is used as a noun or an adjective. When it is used as a verb, it takes either a single noun or a sentence as its object. When it takes the sentence as its object, it expresses a kind of factual statement:\n\n> The Master said, \"I don't see (zhi) how a man can be acceptable who is untrustworthy in word. When a pin is missing in the yoke-bar of a large cart or in the collar bar of a small cart, how can the cart be expected to go?\" (Analects 2.22)\n\nThe factual statement is also seen in Analects 5.8 and 14.1. Invariably, zhi means \"to judge\" when it expresses a factual statement. When it takes a single object the matter becomes much more complicated, for there is a wide range of objects that zhi takes. I will divide them into four categories.\n\nA. Persons. Zhi involves first of all the capacity for appreciation and recognition of one's talent (Analects 1.16 and 13.2). This must have been a very big concern for Confucius' disciples whose implicit purpose in studying with the Master was to gain an official position. Time and again, Confucius asked them not to worry about the position as long as they have the right qualifications (Analects 4.14, 14.30 and 15.19). Instead, they should develop the capacity to know other people. We will discuss what the knowledge of other people means when we come to the usage of zhi as a noun. For now, it is worth bearing in mind that recognizing a whole person in others is never considered an easy job. Even Confucius himself would at times lament that he is not recognized or understood by the people.\n\n> The Master said, \"There is no one who understands (zhi) me.\" Zigong said, \"How is it that there is no one who understands (zhi) you?\" The Master said, \"I do not complain against Heaven, nor do I blame Man. In my studies, I start from below and get through to what is up above. If I am understood (zhi) at all, it is, perhaps, by Heaven !\" (Analects 14.35)\n\nIt is from Heaven's perspective that Confucius is understood. How much less can we human beings understand another person!\n\nB. Li , the rites. Besides zhi ren \u77e5\u4eba, understanding or recognizing a person, Confucius strongly recommended that one understand the rites, as seen in Analects 3.22 and 7.31. A careful reading of the Analects tells us that understanding the rites does not mean theoretical knowledge; instead, one judges a person's practical performance as a basis upon which to judge whether he is zhi li \u77e5\u79ae or not. Therefore, there is a practical dimension to zhi. Without correct performance of the rites, one cannot position oneself well or win recognition in society. This is seen in the following passage:\n\n> Confucius said, \"A man has no way of becoming a exemplar person unless he understands (zhi) Destiny; he has no way of taking his stand unless he understands (zhi) the rites; he has no way of judging men unless he understands (zhi) words.\" (Analects 20.3)4\n\nWithout understanding or performing the rites correctly, one cannot have a smooth interaction with the people around one and one's career suffers.\n\nC. Speech. For Confucius, to know when, how and what to speak to others is very important, for it is through speech that one communicates to others what kind of person one is (Analects 1.14, 4.22 and 16.6). Equally important is to know how to interpret what others have said and identify the motives behind the words. Confucius especially warned against cunning and insincere words (Analects 5.25; 15.27). These words damage the integrity of a person who speaks them. Finally, the Master made it clear that \"he has no way of judging men unless he understand words\" (Analects 20.3), for apart from behavior, comprehending language is the only means to gain access to the minds of other people.\n\nKnowledge of words, then, involves a keen observation of the speaker as he reveals himself. Also, it involves the capacity to distinguish sincerity and insincerity in the spoken words and therefore gain knowledge of the speaker. This skill requires years of training.\n\nKnowing one's fellow human being as a whole person, practical knowledge of the rites and intuitive grasp of the metaphysical realm of existence and speech appropriately uttered or comprehended constitute the main components in deciding whether a person could be considered zhi, or a wise person. In the Analects, there is no distinction in character between the zhi as a verb meaning to know or understand and zhi as an adjective or noun meaning wise or wisdom. At least, we can say that a wise person is one who possesses salient features of wisdom.\n\nD. Wisdom and Metaphysical Reality. Besides knowing a person and the rites, the Analects also mentions the metaphysical level of existence such as ming \u547d, destiny and death. The passage quoted above speaks of how \"understanding destiny\" is essential for being a junzi \u541b\u5b50. The idea of such a relationship is reinforced in the following passage.\n\n> The Master said, \"At fifteen I set my heart on learning... at fifty I understood (zhi) the Decree of Heaven.\" (Analects 2.4)\n\nZhi ming \u77e5\u547d, understanding destiny, or zhi tianming \u77e5\u5929\u547d, understanding the decree of Heaven, is repeated in Analects 16.8 and 12.3. Ming and tianming are basically interchangeable. What does it mean to \"understand the Decree of Heaven?\" These passages suggest to us that zhi ming or zhi tianming does not necessarily mean that one understands the law of the universe. Instead, it means that there are things in the universe that one should be wise enough to be resigned to, or that one knows what purpose Heaven has for one. This kind of zhi is by no means an intellectual one, and involves an action in light of this understanding. This is best exemplified in two cases: one is when Confucius' disciple Bo-niu \u4f2f\u725bcame down with a very bad disease (Analects 6.10); the other is when he was asked about Yan Y\u00fcan \u984f\u6df5 who died early (Analects 6.3). In both cases, the Master mentioned ming, destiny, and accepted it.\n\nE. Who could be counted as zhi zhe \u77e5\u8005 (wise person)? The person who possesses wisdom is considered a wise man. The wise man displays certain characteristics presumably informed by his wisdom. A wise man knows what to do in a conflict (Analects 9.29, 14.28), knows how to address his speech to the right person (Analects 15.8), and takes delight in movement and change (Analects 6.23).\n\nTherefore, in Confucius' thinking, a wise man is a person who is able to cope with life's difficult situations and retain a healthy state of mind. Confucius never equates technical skill with wisdom. Indeed, he does not use the term zhi for technical skill. Instead, he uses neng \u80fd (Analects 9.6). Confucius did not regard technical skills as worthy of pursuit for a junzi.\n\nAs one of many virtues mentioned in the Analects, zhi is a quality that can be cultivated in a person. Ren, a virtue that is more socially oriented, seems to be more highly regarded by Confucius himself. When discussing the wisdom of Confucius, one needs to distinguish between its narrow sense and its broad sense. In its narrow sense, wisdom is a specific quality. In answer to Fan Chi's questions, Confucius used zhi in a narrow sense (Analects 6.22, 12.22). It is the mental capacity to know the people and things in the world and to act accordingly. In its broad sense, wisdom is the capacity to bring order to oneself, to the community and the whole world in such a way that a wise person lives a happy life. It is in the broad sense of the word that we find that wisdom has its metaphysical foundation. The kind of wisdom that Confucius pursued had its source in Ultimate Reality (Analects 9.29, 6.23). In a certain sense, the fear of Heaven is the beginning of wisdom.\n\n## 4 Ren and Ultimate Reality\n\n### 4.1 Where Do the Roots of Ren, Benevolence, Grow?\n\nThe etymology of ren \u4ec1 suggests to us how relationships with other people are indispensable for forming the character of ren. This is a very important suggestion, for the significance of the individual or individuality has been deemphasized. This emphasis on interpersonal relationship is central in Confucius' teaching about ren. For instance, we have a passage relating the words of his disciple Youzi \u6709\u5b50:\n\n> The exemplary person devotes his effort to the roots, for once the roots are established, the Way will grow therefrom. Being good as a son and obedient as a young man is, perhaps, the root of man's character (ren). (Analects 1.2)\n\nFamily is where the virtue of ren is first cultivated. One needs first to be a good son to one's parents and be sensitive to their needs. As a younger brother in the family, one should also be sensitive to the respect due to the elder brother. Failure to perform one's duty in the family, on the other hand, is considered not ren. For instance, when his disciple Zaiwo \u5bb0\u6211 expressed his reluctance to observe 3 years' mourning for his parents, Confucius said:\n\n> How unfeeling Yu is. A child ceases to be nursed by his parents only when he is three years old. Three years' mourning is observed throughout the world. Was Yu not given three years' love by his parents? (Analects 17.21)\n\nIf one is able to be a good son or younger brother, by extension, one will do well when he steps outside the home and meets people in the community. Sensitivity towards others' feelings is an essential quality; indeed, one meaning of ren that has come down to us as an idiom is mamu bu ren \u9ebb\u6728\u4e0d\u4ec1 (too unfeeling to be ren).5 This suggests that sensitivity is an essential quality for a ren person. Without this quality one is as unfeeling as dead wood.6\n\nThere is a scholarly debate, however, over whether ren is an inner psychological state or an external aspect of man (Hall and Ames 1987). While Tu Weiming and Chan Wing-tsit hold to the former point of view, Fingarette emphasizes the latter. If we take it that ren is the result as well as the process of cultivating sensitivity, the tension between the inner and outer interpretation breaks down. On the one hand, sensitivity is the basis for one's voluntary action that may involve attitude and will and is therefore an inner state. On the other hand, sensitivity is directed to an outside object or person and therefore is an external aspect of man. I suggest that sensitivity consists of a deeper core than what the disparate inner or outer meanings might convey. This deeper core is the source from which Confucian benevolence flows. Confucian benevolence is capable of responding to fellow human beings as well as the Being of all existences.\n\n### 4.2 How to Cultivate Ren\n\nThe questions of how much this deep core of human sensitivity is inborn and how much it is cultivated are not explicitly addressed in the Analects. But from the number of occurrences of this term, namely 104, the topic of ren is obviously a great concern of Confucius and his disciples. Its importance and complexity are indicated by the fact that his disciple Fan Chi asked about it 3 times, but was given a different answer on each occasion. And four other disciples asked the same question, but were also given quite different answers. By analyzing Confucius' responses to the question of ren, we should understand what this concept involves. I begin by analyzing Fan Chi's three exchanges with the Master.\n\n> 1.\n> \n> Fan Chi asked about benevolence. The Master said, \"The benevolent man reaps the benefit only after overcoming difficulties. That can be called benevolence.\" (Analects 6.22)\n> \n> 2.\n> \n> Fan Chi asked about benevolence. The Master said, \"Love your fellow men.\" (Analects 12.22)\n> \n> 3.\n> \n> Fan Chi asked about benevolence. The Master said, \"While at home hold yourself in a respectful attitude; when serving in an official capacity be reverent; when dealing with others do your best (be loyal). These are qualities that cannot be put aside, even if you go and live among the barbarians.\" (Analects 13.19)\n\nFan Chi seems to have been relatively dull-witted, and Confucius' answers tried to accommodate Fan's intellectual capacity. In Analects 12.22, Fan Chi's incapacity to understand Confucius' answers is made explicit. Even after Confucius further explained what he meant, Fan Chi was not able to understand. But from these exchanges, we can still get an idea of some complexity in the meaning of ren.\n\nThese exchanges point out that ren is not something easily defined, but there are some signs or actions that lead one to become a man of ren. From Confucius' answers to Fan Chi's questions, we can see that cultivating ren starts from the family and gradually extends to one's circle of concerns. The \"respectful attitude\" at home means filial piety and brotherly respect; this is the root of ren. This respect is translated into reverence when it comes to the discharge of official responsibility. And when it comes to interpersonal relationships in general, zhong \u5fe0, serious commitment, becomes a guiding principle, for this is the way to win respect or trust from other people. Confucius understood that these teachings are easy to remember but hard to practice. Therefore, he emphasized in Analects 6.22 that the practice of ren involves great difficulties. And in Analects 13.19, he emphasized that the practice of ren demands persistent effort. One should not abandon it even if one is in a barbarian state. Finally, the practice of ren requires that one love one's fellow men, ai ren \u611b\u4eba.\n\nThe love of one's fellow men does not mean that one need only love people from the same social class. And love here does not mean an emotional attachment towards others. Instead it means a sensitive concern for the welfare of others. This love differs from Mohist jian ai \u517c\u611b (universal love), which involves love without any distinction. For later followers of Confucius, the Mohist conception of love is too idealistic and against one's natural feelings. One should certainly be concerned for other people, but one must consider that people are different in relation to oneself. Not considering the differences is a sign of insensitivity. Insensitivity may defeat the very purpose of your love. The Confucian love derives its ultimate source from a firm belief in the prevalence of the Way. In this sense, it is similar to Christian love, which is inspired by a firm belief in the Kingdom of God.7\n\nThe meaning of ren is not exhausted by the above quoted exchanges. Other more quick-witted disciples also raised the question about ren. Confucius' answer to Zhong Gong \u4ef2\u5f13 (12:2) carries a similar spirit as in 13:19. Ren is first of all practiced at home. One should act in such a fashion that no one in the family has complaints. This attitude of respect should be maintained when one meets colleagues or people in the community. It should also be maintained when one acts in the capacity of an official. One should also find opportunities to improve oneself and befriend those who possess the quality of ren.\n\nOne sign of ren is appropriateness in speech, and Confucius often emphasized its importance. People tend to speak more than act. For Confucius, this should absolutely be avoided. In his answer to Sima Niu \u53f8\u99ac\u725b, reluctance to speak is considered a distinctive quality of ren (12:3).\n\nFor Confucius, willingness to practice ren depends on oneself alone, but through examples, de \u5fb7, virtue that accumulates through this practice can spread all over the world. This is probably what is meant by \"If for a single day a man could return to observance of the rites through overcoming the self, then the whole world would consider benevolence to be his\" (12:1).\n\n### 4.3 Intrinsic Rewards from the Practice of Ren\n\nThe analysis of the ren-related passages above suggests to us that everyone has the inborn capacity to become a person of ren. However, because human beings are driven by desires to satisfy themselves immediately, the ren-quality lacks opportunities to shine forth. For Confucius, if men are able to restrain desire through the rites, they will become persons of ren.\n\nRestraining one's desire does not necessarily mean asceticism. Following the rites is an aesthetic experience as well. One joins a cosmic dance, so to speak. The practice of ren surely needs discipline, for the whole being is involved, but the practice of ren has its intrinsic rewards. Indeed, only persons of ren can really enjoy a happy life. For example:\n\n> The Master said, \"One who is not benevolent cannot remain long in straitened circumstances, nor can he remain long in easy circumstances. The benevolent person is attracted to benevolence because he feels at home in it. The wise person is attracted to benevolence because its wisdom benefits benevolence's realization.\"(Analects 4.2)\n\nAnd twice it is mentioned that a benevolent person never worries (Analects 9.29; 14.28). Not only in words but in deeds, Confucius show himself to be a person who rarely worries. Once when Huan Tui threatened to kill him, Confucius remained very calm. He said, \"Heaven is author of the virtue that is in me. What can Huan Tui do to me?\" (Analects 7.23)\n\nIn another instance, when under siege in Kuang, the Master said, \"With King Wen dead, is not culture invested here in me? If Heaven intends culture to be destroyed, those who come after me will not be able to have any part of it. If Heaven does not intend this culture to be destroyed, then what can the men of Kuang do to me?\" (Analects 9.5) Just as an ordinary person, a person of ren will encounter difficulties, but a person of ren can face those difficulties with courage. In the words of Confucius, \"A person of ren is sure to possess courage.\" (Analects 14.4)\n\nConfucius' teaching does not promise anything for the life to come as Jesus' does. It is a teaching that maximizes one's happiness, nonetheless. Human existence is such that many things are beyond our control. For an uncultivated person, these things become the objects of worry or concern. Illness and death are the two most salient examples of this. However, for Confucius, existential concerns go beyond illness and death. As we live in the human world, how we interact with other members of the family and by extension with society at large is also a top concern. Confucius believes that people can try to cultivate themselves to such a degree that they can remain unworried under all circumstances. This quality is ren. Because of his sensitivity to his role in human relationships, such a one can always perform well and remain calm. Because of his sensitivity to forces beyond his control, he can accept what comes to him, even illness and death. Indeed, Confucius explicitly says that unless one understands his destiny, he cannot become an exemplary person (Analects 20.3).\n\n### 4.4 Seeming Paradox of Ren\n\nConfucius often commented on the central concept of ren. From these comments, we learn how qualities of ren may be acquired and what the roots of ren and the rewards of acquiring ren are. There are also a few passages that evade immediate understanding and seem paradoxical. On the one hand, Confucius rarely attributed ren to his contemporaries. Even his best and favorite disciple was said to be able not to go against ren for only 3 months, to say nothing of others who could only attain ren once in a long while (Analects 6.7). Perhaps Zengzi captured this spirit well when he said,\n\n> An exemplary man must be strong and resolute, for his burden is heavy and the road is long. He takes benevolence as his burden. Is that not heavy? Only with death does the road come to an end. Is that not long? (Analects 8.7)\n\nOn the other hand, Confucius told Yan Hui that if for a single day a man could return to observance of the rites through overcoming the self, then the whole world would consider benevolence to be his (Analects 12.1). Furthermore, we have:\n\nIs ren really far away? No sooner do I desire it than it is here in me. (Analects 7.30)\n\nFor Confucius, ren is both difficult and easy. It is easy because it is not something external to us. Every one of us has an inner sensitivity capable of responding to the world. As long as we remove impurities from it by cultivating our heart and mind, we are on the way to becoming ren or a responsive person. In a large sense, Confucius emphasized self-reliance, but we must realize that this self-reliance is not absolute, for relationships with other fellow human beings is equally if not more important. Indeed, a person's self-perfection is significant only in his capacity of relating to others. Still, it is in this generally self-reliant nature that we see the strength and weakness of Confucius' teaching. Its strength lies in a positive confidence that people can transcend the limits of self. It is according to this positive attitude that the above quotation from the Analects 7.30 should be understood. The weakness of Confucius' teaching also lies in his over-confidence, for it blinds us to other aspects of human nature, which might have an evil tendency.\n\nThis positive view of human nature and the human capacity to reach the ren state is not shared by all of Confucius' disciples or later Confucians. In Analects 8.7, we already find that Zengzi thought of ren as a heavy burden and therefore hard to achieve. Later, Xunzi went even further and pointed out that human nature is evil, contrary to the view of Mencius. The paradox that we observed in the Analects about ren can be resolved, for such a paradox indicates an evolution of the view of ren and human nature in general in the overall context of the early Confucian tradition. One thing is true for all periods of this evolution: li, the rites, are essential for overcoming the self and thus generating ren. The egoistic self is most difficult to overcome, but if we can merge our stream of self into the great ocean of life through the rites, or better still each of us play our roles in the orchestra of life, our response to others will become spontaneous. This newly gained virtue of power will influence people at home and abroad and, by restoring the rites, will ultimately bring the whole world to ren.\n\n### 4.5 Ren and Human Affiliation\n\nConfucius believes that man is essentially a social being. When he is born, it is into a web of social relations. He is the son to his parents, a younger brother to his elder brother; when he grows up, he needs to assume responsibility according to these roles. When he enters society, he needs to assume more roles. He is a friend to all friends, and inferior to his senior colleagues. As a social being, he belongs to a certain community. Within that community, most of his needs, including the need for recognition, are met, and as a member of the community, he has to assume multiple roles as well. Newly assumed responsibilities pose great challenges to him, but the socialization process starts at home. Confucius believes that if one performs a proper role as a younger brother at home, he will know intuitively how to be a junior friend or colleague, for proper respect due to one's seniors is applicable in all circumstances. On the other hand, piety towards one's parents is also translatable into obedience towards all authority. This sociological analysis helps us better understand the role of ren in human relations. The etymology of ren reveals a person-to-person relationship that shapes lives. And this relationship has the home as its foundation. Cultivating ren at home leads to the life of virtue abroad. In others words, private virtue is inextricably intertwined with public virtue.\n\nTherefore a person of ren is one who is able to shine forth his virtue both in private and public life. In other words, he is able to respond spontaneously on all occasions. Confucius realized that this capacity for natural response is inborn and shared by all people alike, but has been contaminated by egoistic desires. What a person needs to do is to recover this inborn capacity through cultivation (Analects 17.2). This inborn capacity, according to Confucius, is endowed by Heaven, the ultimate source for what a person could be at the highest level.\n\nConfucius' teaching on the ren is therefore not pragmatic in its true sense. Rather, it is idealistic in a sense. It is predicated on the belief that there exists an Ultimate Reality of Heaven, which endows us with the power of virtue, and to which we should be held responsible. The meaning of our existence is to be found ultimately in this reality.\n\n## 5 Yong \u52c7 (Courage)\n\nAmong the three consummate virtues,8 yong \u52c7 (courage), is the least discussed concept among Confucian scholars. The fact that this virtue is listed along with the other virtues such as ren and zhi indicates that it is a highly important concept in Confucius' thinking. For example,\n\n> 1.\n> \n> The Master said, \"The man of wisdom is never in two minds; the man of benevolence never worries; the man of courage is never afraid.\" (Analects 9.29)\n> \n> 2.\n> \n> The Master said, \"The Way of the exemplary man consists of these three, none of which I have succeeded in following: the man of benevolence never worries; the man of wisdom is never in two minds; the man of courage is never afraid\" (Analects14.28).\n\nThese three virtues focus on three different aspects of the human heart\/mind. Zhi is concerned with the human intellect; i.e. to make sound judgments. Ren is concerned with its affective or emotional aspect; i.e. the human capacity to remain calm and joyful under all circumstances. Yong emphasizes its volitional aspect; i.e. the will to combat fear and anxiety. And while zhi and ren can stand alone as positive virtues, yong, courage, usually requires a supporting virtue to go with it.\n\n### 5.1 Following the Rites\n\n> The Master said, \"Unless a man has the spirit of the rites, in being respectful he will wear himself out...in having courage he will become unruly...\" (Analects 8.2)\n\nCourage as a virtue is a mixed blessing. It will become a positive quality only when it is restrained by the rites.\n\n### 5.2 Righteousness\n\n> Zilu said, \"Does the exemplary man consider courage a supreme quality?\" The Master said, \"For the exemplary man it is morality (yi) that is supreme. Possessed of courage but devoid of morality,9 an exemplary man will make trouble while a small man will be a brigand.\" (Analects 17.23)\n\nYi \u7fa9, righteousness, involves proper action based on a sound judgment made on the basis of information given. Without attention to the appropriate situation, displayed courage may lead to chaos.\n\n### 5.3 Learning\n\nTo love courage without loving learning is liable to lead to insubordination. (Analects 17.8)\n\nThe book or intellectual learning is considered conducive to a balanced mind when one pursues the virtue of courage.\n\nThe relationship between courage and benevolence is also observed in the Analects. In it, courage is considered subordinate to the higher virtue of benevolence:\n\n> The Master said, \"...A benevolent man is sure to possess courage, but a courageous man does not necessarily possess benevolence.\" (Analects 14.4)\n\nAs benevolence enables one to be free from worry in all circumstances (Analects 9.29; 14.28), it is presupposed that one is not afraid. This is not true the other way around. Though a courageous man is not afraid (9:29; 14:28), especially in a dangerous situation, nonetheless he will worry in other situations.\n\nOur philological study could only take us thus far. We need to probe into the existential situation of Confucius to see how courage, though subordinate to benevolence, played an important part in Confucius' overall thought system.\n\nIn Confucius' lifetime, he was reportedly threatened with death several times (Analects 7.23; 9.5 and 15.2), and experienced the death of his close associates (Analects 11.9). In the face of death or non-being, Confucius showed the courage to affirm himself or the courage to be. According to Paul Tillich, the self-affirmation or courage to be in the face of death or fate is different from the self-affirmation in the face of sin and guilt in Christianity. While the former leads to the question of renunciation, the latter leads to the question of salvation (Tillich 2000: 17).\n\nWe do find in the Analects instances of renunciation (Analects 6.10, 12.5), but in the face of fate, Confucius encouraged cultivation of moral virtues such as wisdom and benevolence to offset the impact of the contingent circumstances. The following passage is a description of how he cultivated himself in different stages of his life and reached the final stage when he was able to act spontaneously in all circumstances. Though he may still not have been able to take his fate into his own hands, he was able morally to transcend his limitations.\n\n> The Master said, \"At fifteen I set my heart on learning; at thirty I took my stand; at forty I came to be free from doubts; at fifty I understood the Decree of Heaven; at sixty my ear was attuned; at seventy I followed my hearts' desire without overstepping the line.\"(Analects 2.4)\n\nAlthough it is true that Confucius does not teach about the sin, guilt and salvation that Christianity does, there is a salvation of another kind. Confucius believed that paradise should be built in this world, and his aspiration is to make the elder contented, friends trust in him and younger people cherish a good memory of him. (Analects 5.26) To make this world a paradisiacal place to live, human relationships, in all their complexity, should be smooth. Confucius recommended various methods to make this happen. Externally, one follows accepted norms with a certain degree of creativity. Internally, one cultivates the inherent virtues and lets them shine forth. For the world is fundamentally a human world. It is a real bliss to see ourselves capable of interacting with others in a smooth and spontaneous way.\n\nThough Confucius is mostly concerned with this world, he believe that transcendence is the source of the courage to affirm oneself in the face of fate and death. Confucius repeatedly resorted to Heaven when he experienced the threat of death or when he saw the death of his close disciples, suggesting Heaven is his ultimate source of courage. A close reading of some other passages in the Analects shows that the related concept of Dao, the Way, is an equally important source of courage:\n\n> The Master said, \"He has not lived in vain who dies the day he is told about the Way.\" (Analects 4.8)\n\nThis seemingly pragmatic conception of Dao often blinds us to its implicit mystical dimension. Dao permeates Heaven, Earth and the human world. It is through personal and interpersonal cultivation that Dao is grasped, which in turn enables one to move spontaneously in the world. In this, we believe Confucius' teaching did not differ much from early Daoist teaching. The only conspicuous difference is that Daoism derived its inspiration from the natural world and Confucianism from the human world. In the mystical union in Dao, one person can gain strength of courage and conquer the anxiety of fate and death. For Confucius, the ultimate source for the courage to be in the face of death is the Way of Heaven. Perhaps because of its mystic nature, Confucius rarely talks about it (Analects 5.13).\n\nThe unspeakable nature of the ultimate source of courage is also experienced in the Christian tradition. In his analysis of courage and transcendence, Paul Tillich asserts that mysticism and theism should both be transcended. He concludes, \"The courage to be is rooted in the God who appears when God has disappeared in the anxiety of doubt\"(Tillich 2000: 190).\n\nHe implies that the root of courage is beyond our common conception of God. For Confucius, the root of courage to be can be found in Heaven.\n\n## 6 Conclusion\n\nConfucius' Analects details three consummate virtues of wisdom, benevolence and courage. While wisdom emphasizes the intellectual aspect and benevolence the affective aspect of virtue, courage emphasizes the volitional aspects. All these three virtues find their sources in the Ultimate Reality, Heaven. True wisdom in a person is the capacity endowed by Heaven to understand other people and things around that person. True benevolence in a person is the quality to shine forth the virtue endowed by Heaven. True courage in a person is the calm acceptance of the destiny of Heaven. Our understanding of early Confucianism would be impoverished if we ignore its metaphysical dimension.\n\nThe correlation of Ultimate Reality with self-cultivation finds the best embodiment in shengren \u8056\u4eba, the concept of the Confucian sage. In the Confucian tradition, the sage is the moral exemplar par excellence. In his conception of the universe, everything is related to everything else. All work together to constitute a perfect universe. There is no radical break from the source of creation as is assumed in Western religions. In such a universe, harmony among the constituent parts, such as person, society and nature, is considered normal. The most conspicuous human predicament is the demand for harmony versus the impulse of the self with the egoistic tendency to disrupt harmony. A sage is just such a man who is able to transcend the egoistic drive and to take the interest of the world as his personal interest. The harmony that a sage brings to the world becomes a model that a less spiritually advanced person can emulate. If the whole world acts according to the model, harmony becomes the order of the day. The sage in the Confucian tradition has both secular and sacred dimensions of existence. Secularly, he acts as leader in the world and effects a transformation of the world so much so that worldly harmony is achieved. Sacredly, the sage engages in self transformation, so much so that his ego is diminished and his self is merged with the cosmos. In the expression used by Zhuangzi \u838a\u5b50, such a person is \"inwardly sage and outwardly king\"(see Burton Watson 1968). The ideal and reality thus come as one.\n\nReferences\n\nAmes, Roger. 1993. The meaning of body in classical Chinese philosophy. In Self as body in Asian theory and practice, ed. Thomas P. Kasulis, Roger T. Ames, and Wimal Dissanayake. Albany: State University of New York Press.\n\nAmes, Roger. 1985. The common ground of self-cultivation in classical Taoism and Confucianism. Tsing Hua University Journal 65\u201396.\n\nCheng and Cheng. 1984. Er Cheng ji \u4e8c\u7a0b\u96c6 (Collections of Two Chengs). Beijing: Zhonghua Shuju. (A most important primary source for the study of two Cheng brothers)\n\nChing, Julia. 1977. Confucianism and Christianity: A comparative study. Tokyo; New York: Kodansha International. An authority on a broad comparison between Confucian and Christian traditions.\n\nChing, Julia. 1997. Mysticism and kingship in China: The heart of Chinese wisdom. New York: Cambridge University Press. A religious interpretation of Chinese statecraft and its contemporary relevance.CrossRef\n\nCreel, G.H. 1953. Chinese thought from Confucius and Mao Tse-Tung. Chicago: University of Chicago Press. An interpretation of Chinese thought by a foremost scholar in America, a classic.\n\nDe Bary, W.T., and Bloom Irene (eds.). 1999. Sources of Chinese tradition from earliest times to 1960. New York: Columbia University Press. A widely used sourcebook for Chinese thought.\n\nFingarette, Herbert. 1972. Confucius: The secular and sacred. New York: Harper & Row. A highly insightful interpretation of the Confucian thought by a professional philosopher.\n\nGuodian Chumu Zhujian \u90ed\u5e97\u695a\u5893\u7af9\u7c21 (Guodian Chu Tomb Bamboo Slips). 1998, ed. Jinmen Shi Bowuguan (Jinmen Metropolitan Museum). Guodian Chumu Zhujian Beijing: Wenwu Press.\n\nHall, David, and Roger Ames. 1987. Thinking through Confucius. Albany: State University of New York Press. A successful collaborative work by a Sinologist and American philosopher. Insightful interpretations of Chinese and Western cultural sensibilities.\n\nHuang, Yong. 2007. Confucian theology: Three models. Religious Compass 1(4): 455\u2013478.CrossRef\n\nKnoblock, John. 1988. Xunzi: A translation and study of the complete works, vol. 1. Stanford: Stanford University Press. First full translation of Xunzi based on solid scholarship.\n\nKuang, Yaming. \u5321\u4e9e\u660e 1985. \u5b54\u5b50\u8a55\u50b3 (A Critical Biography of Confucius). Jinan: Qilu Shushe (A Study of Confucius' life and thought by a foremost authority in China).\n\nLau, D. C.1979. Confucius: The analects. Harmondsworth; New York: Penguin Books. (A widely used scholarly translation).\n\nLau, D. C. 1970. Mencius. Trans. D.C. Lau. Harmondsworth, Eng: Penguin Books. (A widely used scholarly translation).\n\nLegge, James. 1959. The Tao the king, chapter 10. In The texts of Taoism. Trans. Legge, James. New York: Julian Press.\n\nLegge, James. 1967. Li chi, the book of rites. Trans. Legge, James. New York: University Books.\n\nMunro, Donald J. 1969. The concept of man in early China. Ann Arbor: Center for Chinese Studies, University of Michigan. (An excellent conceptual analysis of early Chinese thought).\n\nPlato. 1969. The republic, in dialogues of Plato. Trans. Benjamin Jowett; ed. introductory notes Justin D. Kaplan. New York: Washington Square Press.\n\nRawley, H.H. 1956. Prophecy and religion in ancient China and Israel. London: Athlone Press, University of London, Harper. A remarkable study comparing Chinese and Hebrew traditions.\n\nRoth, Harold. 1991. Psychology and self-cultivation in early Taoistic thought. Harvard Journal of Asiatic Studies 51(2): 599\u2013650.CrossRef\n\nRoth, Harold. 1999. Original Tao: Inward training (Neiyeh) and the Foundations of Taoist Mysticism. New York: Columbia University Press. A recovery and interpretation of the early Taoist source by a foremost scholar in the study of early Taoism.\n\nShen, Vincent. 2003. Ren (Jen): Humanity. The encyclopedia of Chinese philosophy, ed. Antonio Cua. New York: Routledge.\n\nShun, Kwong-loi. 1997. Mencius and early Chinese thought. Stanford: Stanford University Press. An excellent philosophical interpretation of Mencius.\n\nSmith, Huston. 1991. The world's religions. San Francisco: Harper. A scholarly book with high popular interest.\n\nStace, Walter. 1960. Mysticism and philosophy. 1st ed., reprinted. Los Angeles: Jeremy P. Tarcher, Inc.\n\nTillich, Paul. 2000. The courage to be. New Haven: Yale University Press. A classic and deeply insightful book by an eminent philosopher\/theologian in last century.\n\nTu, Weiming. 1994. Embodying the universe: A note on Confucian self-realization. In Self as person in Asian theory and practice, ed. Ames Roger et al. Albany: State University of New York Press.\n\nWatson, Burton. 1968. Chuang-tzu: The complete works. New York: Columbia University Press. a classic in translation.\n\nXinzhong, Yao. 1997. Confucianism and Christianity: A comparative study of Jen and Agape. Brighton: Sussex Academic Press. An important work comparing a major theme in Confucian and Christian traditions.\n\nYearley, Lee. 1990. Mencius and Aquinas: Theories of virtue and conceptions of courage. Albany: State University of New York Press. A classic in the study of comparative religious ethics.\n\nFootnotes\n\n1\n\nAlso, John Knoblock translated \u4fee\u8eab as \"Self-cultivation\" in Chap.\u200b 2 of the Xunzi.\n\n2\n\nThe strict dichotomy does not even apply to the Christian conception. The Christian conception of God is immanent as well as transcendent. For its transcendence, Christianity inherited the Hebrew conception of God. For its immanence, Christ bridged the gap between the human and divine. See Acts 17: 27, 28. In this sense, the Chinese conception of Heaven is comparable to it.\n\n3\n\nFor a comparative study of Hebrew prophets and the Chinese sages, see Rawley 1956.\n\n4\n\nThe idea that without knowing the rites there is no way one can take a stand in the world is repeated in Analects 8.8 and 16.13.\n\n5\n\nCheng Hao \u7a0b\u705d seems to be the first one to correlate physical insensitivity with moral insensitivity (see Cheng and Cheng 1984: 33).\n\n6\n\nIt is interesting to note that Confucius once compared his lazy disciple to dead wood (Analects 5.10).\n\n7\n\nThough the Confucian community based on blood and geographical ties is formed in a different way from a Christian community based on the same belief in Jesus Christ, the ultimate goal of both communities is to expand themselves indefinitely so that the Way or the Kingdom of God prevails. For a larger comparative study of Christianity and Confucianism, see Ching 1977. For a discussion of the Confucian community, see pp.96\u2013102. For a focused study of Confucian love, ren, and Christian love, agape, see Xinzhong 1997.\n\n8\n\nRen, benevolence, zhi, wisdom, and yong, courage, are considered three consummate virtues in the Doctrine of the Mean.\n\n9\n\nFor justification for translating yi as morality, see Lau 1979: 26\u20137.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2_16\n\n\u00a9 Springer Science+Business Media Dordrecht 2014\n\n# 16. Confucian Harmony: A Philosophical Analysis\n\nChenyang Li1\n\n(1)\n\nSchool of Humanities and Social Sciences, Nanyang Technological University, Singapore, Singapore\n\nChenyang Li\n\nEmail: Cyli@ntu.edu.sg\n\nAbstract\n\nHe\u548c (harmony, harmonization) is the most cherished ideal in Chinese culture, and more specifically, in Confucianism. Focusing on the Confucian ideal of he developed during the classical period, this chapter explores its meaning and provides a philosophical analysis and exposition.\n\nUnder the title of \"The Confucian Ideal of Harmony,\" an earlier version of this chapter was published in Philosophy East & West 56.4 (2006): 583\u2013603. I thank the University of Hawaii Press for permission to use the article.\n\nHe \u548c (harmony, harmonization) is the most cherished ideal in Chinese culture, and more specifically, in Confucianism. Focusing on the Confucian ideal of he developed during the classical period, this chapter explores its meaning and provides a philosophical analysis and exposition.\n\n## 1 The Confucian Ethical, Political, and Metaphysical Ideal of He\n\n\"He\u548c\" is usually translated in English as \"harmony,\" though it may be more appropriately rendered as \"harmonization\" in many contexts. The word predates Confucianism. Its earliest form can be found in inscriptions on bones and tortoise shells of the Shang Dynasty (sixteenth to eleventh century BCE.) and later more frequently in inscriptions on bronze utensils of the Zhou Dynasty (1066?\u2013256 BCE.) (see Guo 2000). In the earliest Confucian texts, we can find numerous occurrences of \"he.\" The meaning of he in these texts mostly has to do with sounds and how sounds interact with one another. It was probably used more frequently as a verb than a noun. The Yijing: Zhong Fu \u6613\u7d93\u00b7\u4e2d\u5b5a states, \"a crane sings in the woods and its baby birds respond (he) to it\" (TTC 1980: 71). The Zuozhuan: Zhuanggong 22nd Year \u5de6\u50b3\u00b7\u838a\u526c\u4e8c\u5341\u4e8c\u5e74 states, \"male and female phoenixes fly together and their sounds mutually respond (he) vigorously\" (TTC 1980: 1775). The Shijing: Zhengfeng \u8a69\u7d93\u00b7\u912d\u98a8 contains the expression \"responding (he) to brothers with songs\" (TTC 1980: 342). In the Analects, we find \"when Confucius sang with others and saw someone did well, he always made the person repeat the song before he responded (he)\" (Analects 7.31; TTC 1980: 2484). Finally, in the Zhouli: Diguan \u5468\u79ae\u00b7\u5730\u5b98, there is the statement, \"to use [the musical instrument] chun to respond (he) to drums\" (TTC 1980: 721). In all these instances, \"he\" evidently is used to describe how various sounds, of animals, of people, and of instruments, respond to one another. This meaning of \"responding\" is preserved in the modern Chinese language when \"he\" is used as a verb (with the fourth tone), as in \"he shi \u548c\u8a69,\" namely composing a poem in response to another poem by someone else. Xu Shen \u8a31\u614e (30\u2013124) in his lexicon Shuowenjiezi \u8aaa\u6587\u89e3\u5b57 defines \"he\" simply as \"mutual responsiveness (of sounds)\" (Shuowenjiezi 1992: 57). As a lexical definition, Xu's is a report of these usages of \"he\" in earlier texts. It summarizes the root meaning of the word.\n\nHowever, mere mutual responsiveness is not yet harmony. Harmony results only when sounds respond to one another in a mutually enhancing way. One of the earliest definitions of he as harmony, several 100 years before Xu Shen, can be found in the Guoyu \u570b\u8a9e, a classical text written during the Spring and Autumn period (770\u2013476 BCE) in close association with the Confucian tradition. In the chapter \"Zhouyu B \u5468\u8a9e\u4e0a,\" it is stated that \"when sounds correspond and mutually bao one another it is called he\" (Lai 2000: 166). \"Bao \u4fdd\" has a number of interrelated meanings such as \"protect\" (bao hu \u4fdd\u8b77), \"nurture\" (yang yu\u990a\u80b2), \"rely on\" (yi kao \u4f9d\u9760), \"stabilize\" (an ding \u5b89\u5b9a), and \"assure\" (bao zheng \u4fdd\u8b49) (Sources of Terms 1995: 117).\n\nUnderstood in this way, he is not just that sounds mutually respond; it is that various sounds respond to one another in a mutually promoting, mutually complementing, and mutually stabilizing way. In this sense, some of the expressions cited above can be interpreted as harmonization. For example, the expression in the Zuozhuan: Zhuanggong 22 can be interpreted as that \"male and female phoenixes fly together and their sounds harmonize with vigor\" (TTC 1980: 1775). The expression in the Zhouli: Diguan can be read as saying, \"to use [the musical instrument] chun to harmonize the [sounds of] drums\" (TTC 1980: 721). As such, expressions like \"the he of the five sounds\"1 in the Zuozhuan: Xigong 24th Year \u5de6\u50b3\u00b7\u50d6\u526c\u4e8c\u5341\u56db\u5e74 do not merely mean the mutual response of sounds, but also the harmonious interplay of these sounds (TTC 1980: 1818). \"He\" is used here as a noun, standing for a (dynamic) state of music rather than simply one sound responding to another. Therefore, we may conclude that the original meaning of he as harmony comes from the rhythmical interplay of various sounds, either in nature or by human beings, that is musical to the human ear, and that the prototype of he is found in music.2 From the notion of he as the harmonious interplay of sounds, it is not difficult to see how it can be expanded, by analogous thinking, to mean harmony in other things and hence harmony in general.\n\nThus, we can say that, philosophically, harmony presupposes the existence of different things and implies a certain favorable relationship among them. Understood this way, harmony is not about conforming to a fixed order in the world. To the contrary, it is about creating orders.\n\nOne of the earliest ideas of he was proposed by a pre-Confucian scholar-minister, Shi Bo \u53f2\u4f2f (551\u2013475 BCE). In the Guoyu: Zhengyu \u570b\u8a9e\u00b7\u912d\u8a9e Shi Bo elaborates on he:\n\n> Harmony (he) is indeed productive of things. But sameness does not advance growth.3 Smoothing one thing with another is called harmony. For this reason things come together and flourish. If one uses the same thing to complement the same thing, it is a dead end and will become wasted (Lai 2000: 746).\n\nThis is so because,\n\n> A single sound is nothing to hear, a single color4 does not make a pattern, a single taste does not satisfy the stomach, and a single item does not harmonize (Lai 2000: 747).5\n\nAccording to Shi Bo, he was the philosophy of ancient sage-kings and it enabled their societies to prosper:\n\n> Therefore, the early kings mixed Earth with Metal, Wood, Water, and Fire, and produced varieties of things. They balanced one's taste with the five flavors, strengthened the four limbs in order to guard the body, harmonized (he) the six measures of sounds to improve the hearing, made the seven parts of the body upright to maintain the heart\/mind, balanced the eight body parts to complete the whole person, established the nine social rules to set up pure virtues, and put together the ten offices to regulate the multitude. Therefore, there came into existence thousands of categories and tens of thousands of methods used in calculating millions of things and evaluating myriads of properties. They maintained constant incomes and managed countless items. Therefore the kings had land of nine provinces and had incomes to raise the multitude. They taught the people adequate lessons and harmonized (he) them as one family. Thus, it was harmony (he) at the highest level (Lai 2000: 746\u2013747).\n\nThese sage-kings also set themselves as examples in promoting he:\n\n> The early kings married their wives from other families, sought wealth in all directions, and chose ministers who could remonstrate with the ruler. This way they reconciled a multitude of things. They were engaged in harmonization (he-tong) (Lai 2000: 747).\n\nFor Shi Bo, a harmonious world must be a diverse world. This is so because a healthy and prosperous world relies on its diverse things to go together. This is why the ancient sage-kings sought diversity. As in good cooking and in good music-making, a healthy family must consist of spouses from different tribes, a prosperous nation must seek wealth from various sources, and a good government must have ministers capable of holding different opinions. Harmony out of diversity produces a lively world; sameness without adequate difference can only lead to a dead end.\n\nThe Zuozhuan: Zhaogong 20th Year \u5de6\u50b3\u00b7\u662d\u526c\u4e8c\u5341\u5e74 records a discussion of he by another scholar-minister, Yan Zi \u664f\u5b50(?-500 BCE):\n\n> Harmony (he) is like making soup. One needs water, fire, vinegar, sauce, salt, and plum to cook fish and meat. One needs to cook them with firewood, mingle (he) them together in order to balance the taste. One needs to compensate for deficiencies and reduce excessiveness. The virtuous person (junzi) eats [such balanced food] in order to purify his heart\/mind (TTC 1980: 2093).\n\nThe cook needs different things to make a balanced soup. She needs ingredients that taste and smell very different. Water and fire are usually seen as diametrically opposed to each other, yet neither is dispensable for cooking. One important aspect of good cooking is to be able to balance one excessive flavor with another. Yan Zi believes that enjoying such harmonized food can purify a virtuous person's heart\/mind (xin). He continues:\n\n> Sounds are like flavors. Different elements complete one other: one breath, two styles, three types, four instruments, five sounds, six measures, seven notes, eight winds, and nine songs. Different sounds complement one another: the pure and the impure, the big and the small, the short and the long, the fast and the slow, the sorrowful and the joyful, the strong and the tender, the late and the quick, the high and the low, the in and the out, and the inclusive and the non-inclusive. Listening to this kind of music, the heart\/mind of the virtuous person (junzi \u541b\u5b50) is purified (TTC 1980: 2093\u20134).\n\nFor Yan Zi, good music (e.g., a symphony) requires a variety of sounds in various modes. A good musician is like a good cook, capable of mingling together various sounds, some in sharp contrast, to make a coherent and harmonious piece. Like a good soup, enjoying such good music can also purify people's heart\/mind.\n\nBased on this understanding of he, Yan Zi argues that he must be distinguished from another notion, tong \u540c (sameness). In Yan Zi's conversation with the duke of Qi, the duke evidently confuses he with tong when he praises how harmonious (he) it is between him and his minister Ju \u64da. Yan Zi points out that the relationship between the duke and his minister Ju is described more appropriately as tong, not he. Yan Zi uses the above examples of cooking and making music to show that he is not to be confused with tong. Yan Zi says that the moral of his examples of he also applies to the relationship between the ruler and ministers. He says:\n\n> When the duke says \"yes,\" Ju also says \"yes;\" when the duke says \"no,\" Ju also says \"no.\" This is like mixing water with water. Who can eat such a soup? This is like using the same kind of instruments to produce music. Who can enjoy such music? This is why it is not all right to be tong (TTC 1980: 2094).\n\nFor Yan Zi, this kind of relationship between the duke and his minister Ju is sameness or conformity, not harmony. A harmonious relationship presupposes that they have different perspectives and different views on various issues. One may say that tong without adequate differences precludes harmony, and such a state is like a soup made of only one ingredient or a symphony composed of only one kind of instrument. A soup made of only one ingredient is tasteless, a symphony composed of only one instrument is boring, and a government consisting of only one voice is stagnant and dangerous.\n\nThe thought of Shi Bo and Yan Zi was later appropriated in the Confucian classics Zuozhuan and Guoyu. 6 He later became a central ideal in Confucianism. In the Analects 13.23 Confucius (551\u2013479 BCE) adopts the ideal of he, making he a criterion for the good person (junzi). He says that \"The junzi harmonizes but does not seek sameness, whereas the petty person seeks sameness but does not harmonize\" (TTC 1980: 2508). For Confucius, a sensible person should be able to respect different opinions and be able to work with different people in a harmonious way. A major function of li \u79ae (rites, rituals of propriety) is precisely to harmonize people of various kinds. The Confucian disciple Youruo \u6709\u82e5 is recorded in the Analects 1.12 as saying that \"of the functions of li harmonization is the [most] precious\" (TTC 1980: 2458). There is little need to emphasize how Confucius valued the use of li.7 Confucius and Confucians see a direct connection between li and he. They take li to be a central aspect of government and believe that, through the good use of li, good government results in a harmonious society. According to the Zhouli: Tianguan \u5468\u79ae\u00b7\u5929\u5b98, another Confucian classic, one of the six primary functions of the state official Greater Minister is \"[to minister] state rituals (li), in order to harmonize the nation\" (TTC 1980: 645).8\n\nMencius (372\u2013289 BCE), too, highly values he. He comments that among the three important things in human affairs, the harmony of people is the most important: \"good timing is not as good as being advantageously situated, and being advantageously situated is not as good as having harmonious people\" (Mencius 2B1; TTC 1980: 2693). In order to achieve a major goal in social affairs, one would need all three: good timing, being advantageously situated, and having harmonious people. The most precious thing, however, is to have people who work harmoniously with one another. Mencius praises Liu Xiahui \u67f3\u4e0b\u60e0 as \"the sage who is able to harmonize\" (Mencius 5B.1; TTC 1980: 2741). Liu is well known for his familiarity with li and for his conviction of harmonious co-existence.9\n\nXunzi \u8340\u5b50 (313?\u2013238 BCE) also emphasizes he. In the Xunzi: Xiushen \u8340\u5b50\u00b7\u4fee\u8eab, he concurs with Confucius on the importance of li to harmony. Xunzi says that \"[only] when following li is one harmonious and regulated\" (TTM 1986: 289). He also echoes Confucius in saying that \"To harmonize with others by goodness is being reasonably accommodating\" and \"to harmonize with others by wickedness is fawning\" (Xunzi: Xiushen; TTM 1986: 289). For Xunzi, harmony is not without principle. This strikes a similar note to Confucius, whose ideal of harmony is \"harmony without mindlessly following others\" (Liji: Zhongyong 10; TTC 1980: 1626).\n\nHe is not just about human relationship. The Jiaotesheng\u90ca\u7279\u7272chapter of the Confucian classic Liji \u79ae\u8a18 states, \"when yin and yang harmonize, the myriad things get their due\" (Liji; TTC 1980: 1446). Xunzi elaborates on the same idea in more detail: \"with the great transformation of yin and yang, the generous supply of the wind and the rain, the myriad things each get harmonized so they can live, and get their nurture so they grow\" (Xunzi: Tianlun; TTM 1986: 327). Here Xunzi concurs with the Yijing, the Tuanzhuan \u5f56\u50b3chapter of which develops the notion of \"grand harmony\" (taihe \u592a\u548c): \"How great is the Qian \u4e7e (Heaven)! From it the myriad things originate under Heaven....With the changes of the Qian way, the myriad things all keep on their own path of life. Thus they preserve the grand harmony\" (Yijing; TTC 1980: 14). \"Grand Harmony\" is the most important ideal in the Yijing. The world is full of different things, yet all these things harmonize as they go through incessant changes. Confucians have faith in this ultimate harmony of the world.\n\nPerhaps the most concentrated articulation and elaboration of this Confucian ideal of harmony is found in the Zhongyong \u4e2d\u5eb8 chapter of the classical text Liji. The Zhongyong states, \"Centrality is the great foundation under Heaven, and harmony is the great way under Heaven. In achieving centrality and harmony, Heaven and Earth maintain their appropriate positions and the myriad things flourish\" (Liji; TTC 1980: 1625). In a separate essay I have argued that, in the Zhongyong, centrality is the way to achieve harmony (Li 2004). Without harmony, Heaven and Earth would be out of their proper places, and nothing in the world would be able to flourish. Therefore, harmony is the highest ideal in the Zhongyong. The Zhongyong lays out the foundation for Confucian metaphysics and promotes harmony as the highest ideal.\n\nHarmony, as understood in Confucianism, can take place at various levels. It can take place within the individual. A person can harmonize various parts of his or her body, the mind-heart, and various pursuits in life into a well-functioning, organic whole (Li 2010). Harmony can take place between individuals at the level of the family, the community, the nation, and the world.10 This may include harmony between societies, harmony within a society with different ethnic groups (or political organizations), harmony within the same ethnic group with different kinships, and harmony within the same kinship. Harmony also can take place between human beings and the natural universe. Confucianism does not exclude intrapersonal harmony, which Daoism emphasizes, but Confucianism puts tremendous weight on interpersonal harmony, such as harmony between ruler and ministers, parents and children, husband and wife, between siblings and between friends. It also places tremendous weight on the harmony between human society and the natural world. Its ultimate goal is to achieve grand harmony throughout the cosmos.\n\nFor Confucians, harmony defines the kind of life a person should live, the kind of society people should construct, the kind of world humanity should maintain. The difference between harmony and disharmony is one between right and wrong, good and bad, and success and failure. The Wuxing \u4e94\u884c text of the Guodian Chu Bamboo Slips, which is generally accepted as a Confucian text, states that \"the harmony of the Five virtuous practices is called Virtue; the harmony of the Four practices is called Goodness. Goodness is the way of humanity. Virtue is the way of Heaven\" (Liu 2003: 69). The Four virtuous practices are Humanity, Appropriateness, Propriety, and Wisdom; the Five virtuous practices also include an additional Sageliness. The harmonious practices of these virtues are the way of humanity and the way of Heaven. They are the right way.11 Dong Zhongshu \u8463\u4ef2\u8212 (179\u2013104 BCE), the influential Han Confucian, declared that \"the greatest virtue is harmony\" and advocated to \"use central harmony in managing society\" (Dong 1986; TTM 1986: 805). For Dong, the ability to harmonize in the world is indeed the most precious.\n\nAs far as the need for harmony is concerned, Confucians tend to see more consistency than distinctions between the \"private\" and the \"public\" (as is seen in Western liberalism), between the political and the non-political, and between human society and the natural world. When persons and things are engaged in a healthy, stable interplay and each gets its due, it is deemed as harmony; the opposite as disharmony. When a plant is harmonized with its surroundings it thrives; when a person is harmonized with his environment, he flourishes. The ideal of an individual is not only to harmonize within one's own person, but also with other individuals. The ideal of a society is not only to harmonize within the society, but also with other societies. The ideal of humanity is not only to harmonize among its members but also with the rest of the cosmos as well.\n\n## 2 A Philosophical Analysis and Exposition of He\n\nBased on the study in Sect. 1, I would like to make the following observations concerning the Confucian notion of harmony. First, harmony is a metaphysical as well as an ethical notion; it describes both how the world at large operates and how human beings ought to act. Harmony is the Way, the Confucian way. Second, harmony is by its very nature relational. It presupposes the co-existence of multiple parties; \"a single item does not harmonize.\" As far as harmony is concerned, these parties possess relatively equal significance. Harmony is always contextual; a mentality of harmony is a contextual mentality. Epistemologically, it calls for a holistic approach. Persons of harmonious mentality see things, and make judgment of things, in relation, in context, not in isolation or separation. In this connection, harmony is not a one-directional \"adjustment\" in conformity to pre-existing cosmic orders as Max Weber has read it (Weber 1951: 152\u201353). The requirement of harmony places a constraint on each party in interaction, and, in the meantime, provides a context for each party to have optimal space to flourish. In the Confucian view, the world is not there just for one item or one kind of thing. It is for the \"myriad things.\" Nothing in the world can claim absolute superiority to all others. Parties in a harmonious relationship are both the condition and the constraint to one another's growth. A harmonious relationship implies mutual complement and mutual support between the parties (Cheng 1991: 187). There is mutual benefit, even though harmony cannot be reduced to mutual benefit. Third, Confucian harmony is by no means \"perfect agreement\" as is often (mis)understood. In harmony, co-existing parties must be in some way different from one another; while harmony does not preclude sameness of all kinds, sameness itself is not harmony. Harmony is different from stagnant concordance in that harmony is sustained by energy generated through the interaction of different elements in creative tension. Although a harmonious relationship in society may involve friendliness and love, friendliness or love is not a necessary condition for harmony. Even unfriendly parties can co-exist in harmony. This point, as I will show shortly, has implications for an appropriate understanding of the relation between harmony and strife.\n\nIn what follows, I will first articulate a Confucian view on the relation between harmony, sameness, and strife, then explore in the context of Confucian philosophy why harmony is so important to Confucians, and finally, through a brief comparison of Confucianism and Christianity, try to answer some questions about Confucian harmony by discussing issues regarding gaps or potential gaps between moral ideals and their implementation.\n\nIt is important that we do not simple-mindedly interpret the Confucian attitude toward sameness. Difference and sameness between things exist at various levels. Confucians do not advocate difference for the sake of difference, nor do they reject sameness altogether. Obviously, even though the sage-kings are said to have sought spouses from other tribes, the couples were all human beings (i.e., a kind of sameness). Even though one would need different instruments in order to make good music, they are still musical instruments (i.e., another kind of sameness). Indeed, some ancient Chinese texts advocate a certain kind of sameness. For instance, in the Jingfa \u7d93\u6cd5: Sidu \u56db\u5ea6of the Silk Texts of the Mawangdui Han Tombs, is the statement that \"Joining the Heaven and Earth, responding to the people's will, establishing both the civilian and military service, this is called the superior tong \u540c (sameness)\" (Chen 2007: 103). Of course, the \"superior tong \u4e0a\u540c\" is not just any kind of sameness; it is sameness at the optimal level. Confucius also advises us \"not to plan together with people of different roads (pursuits)\" (Analects 15.39; TTC 1980: 2518). Conversely, we should plan together with those following the same (tong) roads. Mencius praises the sage-king Shun \u821c \"good at tong with others\" (Mencius 2A8; TTC 1980: 2691). Furthermore, the Zuozhuan: Chenggong 16th Year \u5de6\u50b3\u00b7\u6210\u526c\u5341\u516d\u5e74 states that: \"when people live in abundance, they will be together harmoniously and listen [to the ruler's commands]\" (TTC 1980: 1917). The expression of \"being together harmoniously\" combines both \"he \u548c\" and \"tong \u540c.\" We can say that, at an appropriate level, sameness is an ingredient of harmony and, as such, must be maintained and valued. Therefore, the kind of sameness that ancient and Confucian scholars reject must not be understood as sameness per se, but \"over-presence of sameness,\" like the one between the duke and his minister Ju in the Yan Zi story. An over-presence of sameness can occur in many ways. It can be caused by a lack of diversity when diversity is called for. For example, a cook only has one kind of ingredient for a soup. It can be caused by forced sameness when sameness is sought for the sake of sameness. For example, a powerful person forces the same opinion on everyone else, or a fawning person pretends the same view in conformity to his superior for ulterior purposes; both undercut conditions necessary for harmony.\n\nFor Confucians, over-presence of sameness, whether seeking spouses within the same tribe or making music with the same type of instrument, is not conducive to harmony. Even though members of a stamp collection club have to share common interest at some level (i.e., they are fond of collecting stamps), collecting the same stamp, e.g., the Year of the Monkey stamp issued by the U.S. Post Office in 2004, does not make a good stamp collection club; such a club will probably not last, because this kind of sameness \"does not advance growth,\" as Shi Bo said. In the political arena, even though laws must be made to treat everyone equally (a kind of sameness), making laws that overly demand uniformity is not conducive to good society. What kind of sameness is appropriate to harmony is always a contextual matter and cannot be determined in absolute terms. Because the harmony orientation takes conflict as its primary opponent, there is a tendency to overlook the other side of the danger, namely the over-presence of sameness. Ancient scholars emphasize the difference between harmony and sameness because people tend to confuse them, taking mere sameness as harmony. Strictly speaking, over-presence of sameness is a lack of harmony, and therefore it is a kind of disharmony.\n\nWhile emphasizing the harmonious interplay of different things, Chinese philosophers appear to have not given much attention to strife, or they may have left the impression that strife is to be avoided for the sake of harmony. A certain type of strife, however, is inherent in harmony. This point is implied in the ancient scholars' emphasis on the difference between harmony and sameness (tong).\n\nHarmony presupposes differences and has to be achieved through differences. Difference entails, at least potentially, strife. We may say that there can be two kinds of strife between various things. The first kind I call tension and cooperative opposition. Different things in a relationship have tension between them in that they compete, at a minimum, for space and time. For instance, people at a busy train station heading in various directions may experience tension and opposition (potential conflict); they may step in one another's way. Tension and opposition like this are obviously not harmony; they can jeopardize harmony. This happens, for instance, when the tension and opposition between busy people erupts into a stampede. Opposing parties, however, can also be harmonized without harming one another. For example, this happens when people at a busy train station take turn, make room for one another, and move forward in an orderly way, even though in different directions. The transition from mere tension and opposition to harmony takes coordination or cooperation of the involved parties, either consciously or unconsciously. Taking a panoramic view of such a busy station, one has to marvel how a harmonious scene is being produced by people heading in different, even opposite, directions. This kind of difference as tension and opposition is a pre-condition for harmony; without it there is mere sameness rather than harmony.\n\nThe second type of strife is more severe. It is the kind in which one force aims at destroying or eliminating the other or others. For example, a murderer kills innocent people, and wolves eat sheep. Let us call this second type antagonistic opposition. This type of strife is either itself disharmony or a key element of disharmony. In this case, harmony is achieved through overcoming strife. An overcoming process may take one of two forms. First, it can be the elimination of strife. We remove a serial murderer and the community is restored to harmony. However, for Confucians, elimination is not the prototypal path to harmony. For the most part, harmony can be achieved through the second form by putting strife under control without elimination, namely by turning the second type of strife into the first type. Whereas a large population of sheep tends to increase the population of wolves, the population of wolves has to be lowered when they over-eat sheep to cause a shortage in food supply. Eventually, the wolves and the sheep have to strike a balance through some kind of natural \"negotiation.\"12 When harmony is achieved, the sheep provide food for the wolves while the wolves weed out the unhealthy and keep the sheep population in check. Of course, sometimes violent disharmony is inevitable. On the individual level, the strife between a wolf and a sheep may end in elimination. Where the population of wolves and the population of sheep strike a balance, some sheep and\/or wolves have already been lost in the process. In cases like this, Confucians would say that strife between the two individuals serves as an instrumental step toward harmony in the long run and at a large scale for the world. Dong Zhongshu writes, \"the system of Heaven and Earth integrates harmony and disharmony, centrality and non-centrality; these are employed timely to be most effective\" (Dong 1986; TTM 1986: 805). Since harmony is not only a state, but more importantly a process, disharmony is necessarily present during the process of harmonization.\n\nIn this sense, human beings can exist harmoniously with nature even though we have to consume natural recourses. In order to survive, we have to consume, and therefore to eliminate lives in nature. But we can do it in a balanced way and achieve harmony with nature. Unlike the natural world, human beings have the capacity to play an active role to promote harmony in the world. This capacity enables human beings to avoid unnecessary damage and harm in achieving harmony. For instance, imposing too large a human population burden on nature may eventually destroy the human habitat, and consequently reduce the human population to a level bearable to Earth. But human beings have the power to restrain their behavior and to maintain a balance with nature before such a catastrophe takes place.\n\nConfucian harmony is not pure submissiveness or absolute avoidance of conflict. In Sect. 10 of the Liji: Zhongyong, Confucius's disciple Zilu \u5b50\u8def asks about strength. Confucius identifies two types of strength. One type is the strength of the northerners, who will fight unto death for the right cause; the southerners have a different kind of strength: they are tolerant and flexible, and they do not avenge the unjust. Confucius approves both types of strength, including the strength of \"central standing without leaning to one side\" (Liji; TTC 1980: 1626). This passage suggests that Confucius endorses an integration of both kinds of strength into a harmonious interplay, rather than simply taking the mean between the two. The strength of the northerners may appear extreme (\"to fight unto death\"), but at times it is necessary in order to achieve and maintain harmony in the large picture of human affairs. Therefore, it should not be ruled out. This is why Confucius tells Zilu that \"the junzi harmonizes without following the flow\" (Liji; TTC 1980: 1626). To blindly follow the flow of other people is what Xunzi has called \"fawning\" as opposed to \"reasonably accommodating\" (Xunzi: Xiushen; TTM 1986: 289); it will lead to an over-presence of sameness rather than long-term harmony. A harmony deteriorating into over-presence of sameness loses internal energy; it cannot maintain itself as harmony and needs renewal.\n\nOn this understanding, Confucian harmony is not mere agreement without difference; it is not to preserve peace at any cost. Harmony is harmonization; real harmony is a dynamic process. It does not rule out strife, but uses strife in order to achieve greater harmony. Harmony comes from, and is maintained through, harmonization; it requires action. Having faith in God does not mean that Christians will not fight for their cause. Similarly, Confucians do not just sit there waiting for harmony to present itself. To the contrary, Confucians have a mission in life: to harmonize the world in the process of the formation of the triad with Heaven and Earth. What makes Confucianism a philosophy of harmony rather than a philosophy of strife is that it takes harmony as the ultimate goal and measures success or failure of an action by whether it contributes to greater harmony in the world.\n\nThen, why is harmony so central to Confucianism? Admittedly, Confucianism is not the only tradition that values harmony. After all, who would not think harmony to be a good thing? My point is that, in comparison with other major world traditions, Confucianism gives harmony utmost importance not matched by most major world traditions and it holds firmly that harmony can be realized. Here I would like to show that the absence of a pre-determined fixed order in the Confucian cosmos and the Confucian belief in the goodness of human nature are among the main reasons why harmony is so central to Confucianism.\n\nDavid Hall and Roger Ames have pointed out insightfully that Confucian harmony, or he, marks the difference between Western \"Truth-seekers\" on the one hand and Chinese \"Way-seekers\" on the other (Hall and Ames 1998: 180).13 For Hall and Ames, \"Truth-seeking\" is the prototypal mode of doing philosophy in the West, while \"Way-seeking\" is its counterpart in China. Seeking \"Truth,\" with a capital \"T,\" is to look for something absolute, eternal, and ultimately true, like Plato's Forms. In contrast, the Chinese Way is not pre-set and needs to be generated through human activities. In Hall and Ames' terminology, whereas Westerners typically follow a logical order in their interpretation of the world, the Chinese typically follow an aesthetic order. Logical order is achieved by application to a given situation of an antecedent pattern of relatedness. Aesthetic order is achieved by the creation of novel patterns (Hall and Ames 1998: 16). Aesthetic order requires openness, disclosure, and flexibility. In the Chinese aesthetic order, various things have to be synthesized in order to generate a harmonious whole, like yin and yang, and the five processings (wuxing \u4e94\u884c).\n\nIn support of Hall and Ames' interpretation, I would point out that ancient Chinese cosmology holds the belief that the world has evolved from chaos, the belief that there is a process from no order to the generation of an order, as articulated in such texts as the Huainanzi: tianwenxun \u6dee\u5357\u5b50\u00b7\u5929\u6587\u8bad and later in Zhou Dunyi's \u5468\u6566\u9890 An Explanation of the Diagram of the Great Ultimate (Taiji tushuo \u592a\u6781\u56fe\u8bf4). Based on this belief, the Chinese order is fluid and open-ended; the order of yin and yang, and of the five processings at most provides a general direction rather than a detailed road map for human action.\n\nThis Confucian understanding of world order differs significantly from some other major world traditions (see Li 2008). In Christianity, for example, God created the world with a purpose for each and every part of it. The will of God is carved in nature as natural law. God has set up order in the world and boundaries between all parts of the creation. Accordingly, the right way in this world is to follow God's rules and to obey the order given by God. Unlike most major world traditions, Confucianism does not believe in an anthropomorphic God as creator. Consequently, in the Confucian world there is no order or natural law from God. Without a pre-set fixed order, the world has to generate an order of its own. Although sometimes the Confucian Heaven (tian \u5929) appears to play a role that resembles the Christian God in some way, it is not a transcendent power as the Christian God is.14 The Confucian Heaven is a member of the Triad Heaven-Earth-Humanity (tian-di-ren \u5929\u5730\u4eba), and it does not have the power to impose a pre-determined order on the world from without. Rather, as merely one member of the Triad the Confucian Heaven needs to achieve order through coordination with the other two-thirds, namely Earth and Humanity.\n\nFor Confucians, therefore, order in the world has to be achieved through harmonization. Take again the example of the populations of sheep and wolves. On the Confucian thinking, there is no fixed order from God about their populations. Nature keeps a balance between the two. Ancient Confucians believe that the will of Heaven is revealed through the people. When the ruler loses the mandate of Heaven, it is time for the people to replace him. Perhaps the fact of the matter is that there is no such thing as the mandate of Heaven. Rather it may be that when the ruler is so oppressive and causes so much social disharmony that the people can no longer put up with him, it is time to replace him with another ruler, with one who can harmonize with the people. Confucians see a harmony (not necessarily friendliness) coming out of this continuous interplay of opposing forces. Through such interplay various parts of the world \"negotiate\" with one another in order to strike a balance, not from a pre-destined principle but through some kind of \"compromise,\" some kind of \"give-and-take.\" It is like rocks and water in the river: both can have their way yet both have to yield in some way. In such a world, any order that exists has to be an outcome of harmonization.\n\nElsewhere I have argued that in Chinese social practice, the Chinese understanding of truth plays an important role that differs from the West (Li 1999: Chap.\u200b 2). The Chinese typically do not see truth as correspondence with an objective fact in the world; rather they understand truth more as a way of being, namely being a good person, a good father or a good son. For them there is no objective truth carved in stone and, consequently, there is not an ultimate fixed order in the world for things to operate. The Confucian Dao is the process of generating an actual order in the world rather than a pre-given fixed order itself. Without pre-determined truth, humanity in coordination with Heaven and Earth has to set boundaries for themselves and for other things as they move forward in the world.\n\nBetween being too principled and being too flexible, Christian theology is more likely to risk the former than Confucian theology, and Confucian theology is more likely to risk the latter than Christian theology.15 Acting out of principles (e.g., the Ten Commandments) from God, the Christian stands firm, but she may misunderstand God (as during the Crusades); being principled leaves her little room for flexibility: God is always right and so are God's commands. Acting on the ideal of harmony, Confucians have few specifics to go by before they themselves make the specifics, and being made by human beings, the specifics should never be taken as absolute. Thus Confucians tend to be less rigid, but risk being too flexible in the pursuit of harmony. It would be na\u00efve, however, to think that a happy union of the Christian and the Confucian would solve all the problems: such a union carries the weakness of not being principled enough when needing to be principled and of not being flexible enough when in need of flexibility.\n\nIn addition to the absence of a pre-determined fixed order in the world, the Confucian belief in harmony has been re-enforced by a faith in the goodness of human nature. Early on in history, Mencius articulated and argued emphatically that human nature is good. His doctrine has had a long-lasting influence on the Confucian tradition. This notion sets the orientation for Confucians to look for ways to resolve conflicts in society without elimination. This orientation is fundamentally different from that of looking to identify and eliminate \"evil-doers\" in the world. In order to root out \"evil-doers,\" the primary approach would be to attack and destroy the enemy as effectively as possible; negotiation is merely a waste of time and of opportunity. On the other hand, in order to work out differences between people who are basically good, the primary approach should be looking for ways to negotiate with them; even though confrontation cannot always be ruled out, it should be minimized. Based on the Confucian belief in the goodness of human nature, it is readily conceivable that the world at large is not fundamentally antagonistic to human existence, because the non-human world, which is incapable of consciously harming others, is either benign or neutral toward humanity. Therefore, harmonization, rather than elimination, should be the primary consideration in dealing with problems in the world.\n\nIn practice, the ideal of harmony translates into a kind of pragmatic attitude or mentality. It is this mentality that makes the whole world of difference between the philosophy of harmony and the philosophy of combativeness. The attitude of harmony has a strategic significance. It makes us more willing to engage in negotiation, more willing to compromise, and less willing to resort to confrontation and conquest. It enables us take into consideration the whole picture of an issue and give each party its due. Therefore, it is more conducive to peaceful solutions to problems in the world.\n\nAt this point, it is appropriate to discuss issues related to the Confucian ideal of harmony and its implementation. First, having faith in harmony does not imply that things always harmonize. As a cherished ideal, harmony provides the guideline as well as an account of certain cultural patterns in Confucian society. Having faith in harmony is to have faith in a world that gives everything its due and lets the myriad things flourish. However, things may not always harmonize. In Christianity, God's will is not always followed by human beings; natural law gets violated; and not all Christians love their neighbors as they should. Similarly, in the Confucian world, harmony is not always achieved and maintained; disruptions take place and disharmony ensues; not all Confucians cherish harmony as much as they should. A Confucian who has faith in the harmony of the world is somewhat like a Christian who has faith in God, even though God and harmony are by no means parallel: Sometimes things go terribly wrong; yet a Christian would keep her faith that things eventually will turn around because all is in the hands of God; similarly, a Confucian in trying times would believe that disharmony is temporary and harmony will prevail. It is harmony as the ultimate ideal that makes the Confucian world a meaningful world, and it is harmonization that gives the Confucians a sense of sacred mission in the world.\n\nSecond, embracing an ideal does not imply a consensus on its application. Under the same ideal, people may seek different ways to implement it. Christians may not agree with one another on how they should put God's words into practice, even though they share a common belief in God and a common belief that one should obey God's will. Similarly, although Confucians take harmony as their highest ideal and all strive for its achievement, they may not always agree with one another on how harmony is identified and how it is best achieved. It is possible that what is called \"harmony\" by one person may be disguised oppression to another. Indeed, there have been times when under the name of \"harmony\" oppression persisted, just as oppression under the name of God existed in the history of Christianity. Obviously it is not the case that once we embrace the concept of harmony, all problems will disappear. My aim in this chapter is to elucidate the Confucian concept and ideal of harmony, not to provide a precise conception of harmony on a particular issue. Just as Christians need to figure out among themselves what God's words mean to them, Confucians have to translate the ideal of harmony into specific terms. Nevertheless, for Confucians it is still important to promote the ideal of harmony rather than disharmony, and to prioritize the goal of harmony, just as it is still important to promote justice rather than injustice, even though we may not agree on exactly what justice is in a specific case.\n\nFinally, one may ask, how are you supposed to promote harmony when your enemy is attacking you? In a world of conflicts today, isn't the Confucian ideal of harmony a mere naivet\u00e9? The Confucian would respond as follows: When your enemy is attacking you, you need to protect yourself. If he slaps your right cheek, you should not give him your left cheek. Harmonization requires action and resolve to overcome disharmonious elements in the world. However, you must understand that in the long run, the best life is to be lived in harmony and peace. Therefore, you should avoid doing extreme things that create or perpetuate your enemy, and even when you engage in fighting with your enemy, you should try to turn conflict into harmony. In other words, one should maintain a harmony mentality rather than the combatant mentality. The Confucian classic Zhouli: Dongguan \u5468\u79ae\u00b7\u51ac\u5b98 states that \"harmony results in peace\" (he ze an \u548c\u5247\u5b89) (TTC 1980: 914). Peace cannot be obtained and maintained without harmony. Temporary peace through oppression and suppression is not real peace, and it does not last. In order to achieve real peace and to maintain peace throughout the world, we would do well to learn from the Confucian ideal of harmony.\n\nReferences\n\nAnalects \u8ad6\u8a9e.1980. In Thirteen classics (TTC).\n\nChen, Guying \u9673\u9f13\u61c9. 2007. An annotation, interpretation and commentary on the four classics of the Yellow Emperor \u7687\u5e1d\u56db\u7d93\u4eca\u8a3b\u4eca\u8b6f. Beijing \u5317\u4eac: Shangwu Chubanshe \u5546\u52d9\u51fa\u7248\u793e.\n\nCheng, Chung-ying. 1991. New dimensions of Confucian and Neo-Confucian philosophy. Albany: SUNY Press. A collection of essays on Confucian philosophy.\n\nDong, Zhongshu \u8463\u4ef2\u8212. 1986. Chunqiu Fanlu \u6625\u79cb\u7e41\u9732. In Twenty-two masters (TTM).\n\nGuo, Qi \u90ed\u9f4a. 2000. The formation of the philosophical category He in Chinese history \u4e2d\u570b\u6b77\u53f2\u4e0a\u54f2\u5b78\u7bc4\u7587\u300c\u548c\u300d\u7684\u5f62\u6210. Bulletin of the institute of the Chinese literature and philosophy 16: 451\u2013466.\n\nHall, David, and Roger Ames. 1998. Thinking from the Han. Albany: SUNY Press. A study of Pre-Qin Confucian philosophy.\n\nLai, Kehong \u4f86\u53ef\u5f18. (2000). The Guoyu interpreted\u300a\u570b\u8a9e\u76f4\u89e3\u300b. Shanghai \u4e0a\u6d77: Fudan University Press \u5fa9\u65e6\u5927\u5b78\u51fa\u7248\u793e.\n\nLi, Chenyang. 1999. The Tao encounters the West: Explorations in comparative philosophy. Albany: State of New York University Press. A comparative study of such important issues as being, language, truth, ethics, and justice.\n\nLi, Chenyang. 2004. Zhongyong as grand harmony: An alternative reading to Ames and Hall's focusing the familiar. Dao: A Journal of Comparative Philosophy 3(2): 173\u2013188.\n\nLi, Chenyang. 2007. Li as cultural grammar: The relation between Li and Ren in the Analects. Philosophy East & West 57(3): 311\u2013329.CrossRef\n\nLi, Chenyang. 2008. The ideal of harmony in ancient Chinese and Greek philosophy. Dao: A Journal of Comparative Philosophy VII(1): 81\u201398.\n\nLi, Chenyang. 2010. Confucian moral cultivation, longevity, and public policy. Dao: A Journal of Comparative Philosophy 9(1): 25\u201336.\n\nLi, Chenyang. 2011. Harmony of virtues in the Wuxing Bamboo text \u7af9\u5e1b\u300a\u4e94\u884c\u300b\u95dc\u65bc\u5fb7\u6027\u548c\u8ae7\u7684\u601d\u60f3\u7814\u7a76. Journal of Chinese Studies \u570b\u5b78\u5b78\u520a 12: 59\u201366.\n\nLi, Chenyang. 2013. The Confucian Philosophy of Harmony. Abingdon\/New York: Routledge (A systematic examination of Confucian harmony philosophy, both theoretical and practical).\n\nLiji \u79ae\u8a18. 1980. In Thirteen classics (TTC).\n\nLiu, Zhao \u5289\u91d7. 2003. Annotated Guodian Chu Bamboo texts\u90ed\u5e97\u695a\u7b80\u6821\u91cb. Fuzhou\u798f\u5dde: Fujian People's Press \u798f\u5efa\u4eba\u6c11\u51fa\u7248\u793e.\n\nMencius \u5b5f\u5b50.1980. In Thirteen classics (TTC).\n\nShen, Vincent. 2003. Some thoughts on intercultural philosophy and Chinese philosophy. Journal of Chinese Philosophy 30(3&4): 357\u2013372.CrossRef\n\nShuowenjiezi \u8aaa\u6587\u89e3\u5b57\u6ce8. 1992. Xu Shen and Duan Yucai \u8bb8\u614e\u64b0 \u6bb5\u7389\u88c1\u6ce8. Shanghai \u4e0a\u6d77: Shanghai Shudian \u4e0a\u6d77\u66f8\u5e97.\n\nSources of Terms \u8fad\u6e90. 1995. Beijing \u5317\u4eac: Commercial Publisher \u5546\u52d9\u51fa\u7248\u793e. (A lexicon on sources of Chinese words).\n\nThirteen Classics (TTC). 1980.\u300a\u5341\u4e09\u7d93\u6ce8\u758f\u300b. Beijing \u5317\u4eac: Zhongguo Shudian \u4e2d\u570b\u66f8\u5e97.\n\nTwenty-Two Masters (TTM). 1986.\u300a\u4e8c \u5341 \u4e8c \u5b50\u300b. Shanghai \u4e0a\u6d77 : Shanghai Guji Chubanshe \u4e0a\u6d77\u53e4\u7c4d\u51fa\u7248\u793e.\n\nWeber, Max. 1951. The religion of China. Hans H. Gerth. New York: Free Press. Analyzes major religions of ancient China.\n\nXunzi \u8340\u5b50.1986. In Twenty-two masters (TTM).\n\nYijing \u6613\u7d93. 1980. In Thirteen classics (TTC).\n\nFootnotes\n\n1\n\nAncient Chinese used a five-tone scale in music.\n\n2\n\nAnother source of the early meaning of \"he\" is the word \"\u76c9,\" which means the mixing of wine with water. See Li 2008.\n\n3\n\nI here translate \"ji\u7e7c\" as \"advance growth.\" See the Analects 6.3, \"the superior person helps those in emergency but does not advance the cause of the rich\" (junzi zhouji bu jifu \u541b\u5b50\u5468\u6025\u4e0d\u7e7c\u5bcc) (TTC 1980: 2478).\n\n4\n\nLiterally it reads \"a single thing\" or \"a single item.\" In his commentary of Zhouli:Chunguan:Baozhangshi \u5468\u79ae\u00b7\u6625\u5b98\u00b7\u4fdd\u7ae0\u6c0f, Zheng Xuan writes, \"wu means color\" (wu se ye \u7269,\u8272\u4e5f) (TTC 1980: 819).\n\n5\n\n\"\u8072\u4e00\u7121\u807d, \u7269\u4e00\u7121\u6587, \u5473\u4e00\u7121\u679c, \u7269\u4e00\u4e0d\u8b1b\u3002\" The Shuowenjiezi defines jiang (\u8b1b) as \"harmonizing (\u548c\u89e3\u4e5f\") (Shuowenjiezi 1992: 95).\n\n6\n\nUnlike the Zuozhuan, the Guoyu is not one of the Confucian 13 Classics. But it has been attributed to the same author as the Zuozhuan and has a similar philosophical orientation.\n\n7\n\nFor my discussion of li, readers can see Li 2007.\n\n8\n\nBeside li (\u79ae), he is also closely related to other key Confucian concepts such as li \u7406, ren \u4ec1, and yi \u7fa9. Space does not allow me to expand my study into these concepts in relation to he in the present chapter.\n\n9\n\nWhen the state of Qi attacked Liu Xiahui's native state Lu in 634 B.C.E., Liu sent off people to persuade the ruler of Qi \"not to harm one another\" (Lai 2000: 295).\n\n10\n\nFor an insightful discussion of intercultural harmony from a Confucian perspective and its implications for the contemporary world, see Shen 2003. For a detailed explication of Confucian harmony at these levels, see Li 2013.\n\n11\n\nFor a detailed discussion of the Confucian harmony of virtues in the Wuxing, see Li 2011.\n\n12\n\nObviously human beings can affect the level of the balance between the two populations, so can other species.\n\n13\n\nObviously, not all Westerners are \"Truth-seekers\" and not all Chinese are \"Way-seekers.\" But to the extent that these two patterns have been the predominant tendencies respectively, I believe that Hall and Ames are right.\n\n14\n\nSome people may think otherwise. Here I follow Hall and Ames' interpretation (Hall and Ames 1998). Perhaps we should distinguish popular Chinese beliefs and Confucian theology here. An average person may believe that Heaven is a fixed entity and that Heaven has set a pre-determined order in the world. Confucian theology, as delineated in such texts as the Liji:Zhongyong and the Yijing, clearly offers a different view.\n\n15\n\nThis is not to say that a Confucian may not be as stubborn as a Christian on one's commitment to a particular moral ideal. But the typical Confucian has less faith in an objective Platonic moral order set in the universe than the typical Christian, and therefore the Confucian's fundamental moral principles are less clearly cut. In this regard, the Confucian probably stands at the mid-point between the \"water-like\" Daoist and the \"righteous\" Christian.\nVincent Shen (ed.)Dao Companions to Chinese PhilosophyDao Companion to Classical Confucian Philosophy201410.1007\/978-90-481-2936-2\u00a9 Springer Science+Business Media Dordrecht 2014\n\n## Introduction to Contributors\n\nBai, Tongdong is a professor of philosophy at Fudan University, Shanghai. His research focuses on political philosophy and the contemporary relevance of Confucian political thoughts. He has published China: The Middle Way of the Middle Kingdom . Forthcoming will be his A New Mission of an Old State: the Contemporary and Comparative Significance of Traditional Confucian Political Philosophy .\n\nChan, Wing-cheuk is a professor at the Department of Philosophy, Brock University, Canada. He has been research fellow in Germany, India and Taiwan. His research interests consist in phenomenology, Yog\u0101c\u0101r\u0101 Buddhism, Chinese and comparative philosophy.\n\nCheng, Chung-ying is a professor at the Department of Philosophy, University of Hawaii at Manoa. He has founded both the Journal of Chinese Philosophy and the International Society of Chinese Philosophy. He publishes in the areas of Confucianism, the Yijing , Comparative Philosophy and Onto-Hermeneutics.\n\nCua, Antonio was a professor of philosophy at the School of Philosophy, Catholic University of America. He published Dimensions of Moral Creativity; The Unity of Knowledge and Action; Moral Vision and Tradition ; Human Nature, Ritual, and History: Studies in Xunzi and Chinese Philosophy. He edited the Encyclopedia of Chinese Philosophy .\n\nLi, Chenyang is now an associate professor at the School of Humanities and Social Sciences, Nanyang Technological University, Singapore. He served as Professor and Chair of the Department of Philosophy, Central Washington University, USA, (1999\u20132010). His research interest focuses on Chinese and comparative philosophy.\n\nLiu, Johanna is a professor of Chinese art and aesthetics at the Department of East Asian Studies, University of Toronto, Canada. Her main research interests are: philosophical aesthetics in China and the West, Chinese art theories and literary criticism.\n\nLo, Yuet Keung is an associate professor at the Department of Chinese Studies, National University of Singapore. He specializes in early Chinese thought and cross-fertilization among Buddhism, Daoism, and Confucianism, as well as Buddhist narrative and female ethics in early medieval China.\n\nNi, Peimin is a professor of philosophy at the Grand Valley State University, Michigan, USA. His research interest is in the area of Chinese and comparative philosophy. Ni is a former President of the Association of Chinese Philosophers in America, and former President of the Society of Asian and Comparative Philosophy.\n\nPlaks, Andrew H ., Ph.D. Princeton University 1973, professor of Chinese Literature and Comparative Literature (1973\u20132007); professor of East Asian Studies, Hebrew University of Jerusalem (1992\u20132012). His research interests consist in Chinese philosophy and literature, especially classical Confucianism, Chinese narratology and Chinese novels.\n\nShen, Vincent holds the Lee Chair in Chinese Thought and Culture at the Department of Philosophy and Department of East Asian Studies, University of Toronto. His research interests are in the areas of Chinese and comparative philosophy, phenomenology, and philosophical problems of technology, culture and religion.\n\nShun, Kwong-loi is currently Sin Wai Kin Professor of Chinese Culture and Chair Professor of Philosophy at the Chinese University of Hong Kong. He was formerly Professor of Philosophy at the University of California at Berkeley, and Professor of Philosophy and East Asian Studies at the University of Toronto.\n\nTsai, Cheng-Feng is a professor at the Department of Chinese Literature at National Taiwan University. He specializes on the study of East Asian Confucianism, Chinese intellectual history, and the history of Chinese Buddhism.\n\nVirag, Curie , Ph.D., Harvard University, is an assistant professor at the Department of East Asian Studies, University of Toronto. Her main area of research is pre-modern Chinese intellectual history and thought, especially the ethics of feeling in premodern China.\n\nYan, Zhonghu is a professor at Hangzhou Normal University, China. Prior to this appointment, he taught at Hope College and the University of Saskatchewan. His research interest consists in Chinese and comparative philosophy, especially the religiosity of Confucianism in dialogue with Christianity.\n\nIndex\n\nA\n\nAesthetics\n\nAmane, Nishi\n\nAmes, Roger\n\nAnalects , the ( Lunyu \u8ad6\u8a9e)\n\nAristotle\n\nArt\n\nAutonomous morality\n\nAxial age\n\nB\n\nBa tiaomu \u516b\u689d\u76ee (eight specific points)\n\nBao Xian\u5305\u54b8\n\nBarthes, Roland\n\nBeauty\n\nBenevolence\n\nBerlin, Isaiah\n\nbi \u853d (be obscured)\n\nBible\n\nBo Yu \u4f2f\u9b5a\n\nBook of Documents ( Shangshu \u5c1a\u66f8) or Classics of Documents ( Shujing \u66f8\u7d93)\n\nC\n\nCentrality\n\nC hen Daqi \u9673\u5927\u9f4a\n\nC hen Lai \u9673\u4f86\n\nC hen Li \u9673\u7acb\n\nC hen Liang \u9673\u4eae\n\nC han Wing-tsit \u9673\u69ae\u6377\n\nCheng \u8aa0 (integrity, sincerity)\n\nC heng Chung-ying \u6210\u4e2d\u82f1\n\nC heng Hao \u7a0b\u704f\n\ncheng qi yi \u8aa0\u5176\u610f or cheng yi \u8aa0\u610f\n\nC heng Yi \u7a0b\u9824\n\nChengji chengren \u6210\u5df1\u6210\u4eba\n\nChengren \u6210\u4eba (an ethically accomplished person)\n\nChi \u6065 (shame, regard as shameful)\n\nC hong Kim-chong \u838a\u9326\u7ae0\n\nChristianity\n\nChunqiu , the \u6625\u79cb (Spring and Autumn Annals)\n\nGongyang's Commentary ( Gongyangzhuan \u526c\u7f8a\u50b3)\n\nGuliang's Commentary ( Guliangzhuan \u7a40\u6881\u50b3)\n\nZuo's Commentary ( Zuozhuan \u5de6\u50b3)\n\nCi rang \u8fad\u8b93 (politely declining and letting others have what is good or honorable), 270\n\nConfucian community\n\nConfucianism\n\nclassical Confucianism\n\nearly Confucianism\n\nneo-Confucianism\n\npre-Qin Confucianism\n\nConfucius (Konfuzi \u5b54\u592b\u5b50, Kongzi \u5b54\u5b50, Kong Qiu \u5b54\u4e18)\n\nConsequentialism\n\nCorrelative thinking\n\nCosmology\n\nCourage ( yong \u52c7)\n\nCreel, G. Herrlee\n\nCua, Antonio\n\nC ui Shu \u5d14\u8ff0\n\nCulture\n\nD\n\nD ai Zhen \u6234\u9707\n\ndali \u5927\u7406\n\nDao \u9053 (the Way)\n\nDao De Jing ( Daodejing ) \u9053\u5fb7\u7d93\n\nDaoism\n\nDaotong \u9053\u7d71\n\ndao wenxue \u9053\u554f\u5b78 (following the path of inquiry and learning)\n\nDance\n\nDaxue \u5927\u5b78 ( Great Learning )\n\nDayitong \u5927\u4e00\u7d71 (Great Unification)\n\nde Bary, William\n\nde Sousa, Ronnie\n\nDeliberation\n\nDecree of heaven (\u5929\u547d)\n\nDeleuze, Gill\n\nDemocracy\n\nDesire ( yu \u6b32)\n\nDilthey, Wilhem\n\nDivine command theory\n\nDoctrine of the Mean ( Zhongyong , the)\n\nD ong Zhongshu \u8463\u4ef2\u8212\n\ndu \u7368 (what one alone can access)\n\nduan \u7aef (sprouts of virtue)\n\nduanzhang quyi \u65b7\u7ae0\u53d6\u7fa9 (appropriation of meaning by key text)\n\nDuke of Zhou (Zhougong \u5468\u526c)\n\nE\n\nEducation\n\nEmotion (see also qing \u60c5)\n\nEnlightenment\n\nEnvironment\n\nEquilibrium\n\nEssentialism, essentialist\n\nEthics\n\nEvil\n\nExcellence\n\nExhausting principles ( qiong-li \u7aae\u7406)\n\nExplicit knowledge\n\nF\n\nFaith\n\nFaithfulness\n\nFamily\n\nF an Chi \u6a0a\u9072\n\nFeeling\n\nFilial piety\n\nFingarette, Herbert\n\nFour Books\n\nFounding events ( \u00e9v\u00e9nements fondateurs )\n\nFreedom\n\nFriendship\n\nfu \u798f (happiness)\n\nFukuyama, Francis\n\nG\n\nGaozi \u544a\u5b50\n\nGenerosity\n\nGentleman\n\nGlobalization\n\nGod\n\ngewu \u683c\u7269\n\nGolden rule(s)\n\nGongduzi \u526c\u90fd\u5b50\n\ngong jing zhi xin \u606d\u656c\u4e4b\u5fc3 (feeling of respect)\n\nG ongsun nizi \u526c\u5b6b\u5c3c\u5b50\n\nGood\/goodness\n\nGood will\n\nGovernance\n\nGraham, Angus\n\nGreat Learning\n\nGrief\n\nGuan \u5b98 (office, function)\n\nGuanzi \u7ba1\u5b50\n\nGuattari, Felix\n\nG uo qingfan \u90ed\u6176\u7c53\n\nGuben \u53e4\u672c\n\nGuodian \u90ed\u5e97\n\nG uo Xiang \u90ed\u8c61\n\nG uo Yi \u90ed\u6c82\n\nH\n\nHabermas, J\u00fcrgen\n\nHall, David\n\nH an feizi , or Han Feizi, the \u97d3\u975e\u5b50\n\nH an Ying \u97d3\u5b30\n\nHan Shiwaizhuan \u97d3\u8a69\u5916\u50b3\n\nHan Yu \u97d3\u6108\n\nHansen, Chad\n\nhao ran zhi qi \u6d69\u7136\u4e4b\u6c23 (floodlike qi )\n\nHappiness\n\nhe \u548c (harmony)\n\nH e Xiu \u4f55\u4f11\n\nH e Yan \u4f55\u664f\n\nHeart\/mind ( xin \u5fc3)\n\nHeaven\n\nHeavenly principle\n\nHeidegger, Martin\n\nHenry, Michel\n\nHermeneutics\n\nHeteronomous morality\n\nHexagram\n\nHexagram Kun \u4e7e\u5366\n\nHexagram Qian \u5764\u5366\n\nHongfan \u6d2a\u7bc4 ( Great Model )\n\nH ou Wailu \u4faf\u5916\u76e7\n\nH uang Chun-chieh \u9ec3\u4fca\u5091\n\nH uang Kan \u9ec3\u4f83\n\nH uang Yong \u9ec3\u52c7\n\nHumaneness (humanity, ren \u4ec1)\n\nHumanism, creative\n\nHume, David\n\nI\n\nIdealism\n\nImmanence, immanent\n\nImpartiality\n\nIhara, Craig\n\nIntegral wholeness\n\nInternalism\n\nIntuition\n\nIvanhoe, Philip. J.\n\nJ\n\nJaspers, Karl\n\nji \u7a4d (accumulation)\n\njian ai \u517c\u611b (detached concern, equalitarian love)\n\njiao \u6559 (education, instruction, teaching)\n\nJ iao Xun \u7126\u5faa\n\njing \u9759 (quiescence)\n\njing \u656c (treat respectfully)\n\njing\/zhuan \u7d93\/\u50b3\n\njixion \u5409\u51f6 (fortune or misfortune)\n\njunzi \u541b\u5b50 (worthiness, a person of moral attainment)\n\njustice\n\nJizha \u5b63\u624e\n\nK\n\nK ang Yuwei \u5eb7\u6709\u70ba\n\nKant, Immanuel\n\nKarlgren, Bernhard\n\nke ji \u514b\u5df1 (self-control, overcoming the self)\n\nKing Wen\u6587\u738b\n\nKing Xuan \u5ba3\u738b\n\nKnoblock, John\n\nK ong Yingda \u5b54\u7a4e\u9054\n\nKongzi Shilun \u5b54\u5b50\u8a69\u8ad6 ( Confucius on Poetry )\n\nKristeva, Julia\n\nL\n\nLaozi\n\nLao D.C.\n\nle \u6a02 (joy, joyous)\n\nLearning (learning \u5b78)\n\nlearning for one's own sake\n\nlearning for the sake of others\n\nLegge, James\n\nli \u7406 (normative principle\/pattern)\n\nli \u79ae (ritual, ritual propriety, rites)\n\nliangxin \u826f\u5fc3\n\nliberal democracy\n\nLiji \u79ae\u8a18 (Book of Rites)\n\nliujing \u516d\u7d93 Six Confucian Classics\n\nlixue \u7406\u5b78\n\nliyi \u7406\u7fa9 (morality)\n\nL i Gong \u674e\u5868 (1659\u20131733)\n\nL i Minghui \u674e\u660e\u8f1d\n\nL iu Xiusheng \u5289\u79c0\u751f\n\nL iu Zongzhou \u5289\u5b97\u5468\n\nL o Yuet Keung \u52de\u6085\u5f37\n\nl\u00fc \u616e (thought)\n\nL u Xiangshan \u9678\u8c61\u5c71\n\nluan \u4e82 (disorder)\n\nLunyu \u8ad6\u8a9e ( Analects )\n\nM\n\nMacIntyre, Alaidair\n\nMawangdui \u99ac\u738b\u5806\n\nM ao Qiling \u6bdb\u5947\u974883\n\nMencius, Mengzi\u5b5f\u5b50\n\nMeng Jizi \u5b5f\u5b63\u5b50\n\nMetaphysics\n\nM i Zijian \u5b93\u5b50\u8ce4\n\nMill, J. Stuart\n\nM in Ziqian \u9594\u5b50\u9a2b\n\nming \u547d (decree, mandate)\n\nming \u660e (illumination)\n\nming \u540d (name)\n\ngongming \u5171\u540d (generic terms)\n\nbieming \u5225\u540d (specific terms)\n\njianming \u517c\u540d (compound term)\n\ndanming \u55ae\u540d(single terms)\n\nming mingde \u660e\u660e\u5fb7\n\nModernity\n\nMoral good\n\nMoral psychology\n\nM ou Zongsan \u725f\u5b97\u4e09\n\nMozi \u58a8\u5b50\n\nMohist Logic\n\nexemplification ( pi \u8f9f)\n\nextension ( tui \u63a8)\n\nimitation ( yuan \u63f4)\n\nparallel ( mou \u4f94)\n\nMusic\n\nN\n\nNatural good\n\nNei ye \u5167\u696d (inner cultivation)\n\nneisheng waiwang \u5167\u8056\u5916\u738b\n\nN i Peimin \u502a\u57f9\u6c11\n\nNietzsche, Friedrich\n\nNeo-Confucianism\n\nidealist neo-confucianism\n\nnaturalist neo-confucianism\n\nrealist neo-confucianism\n\nNivision, David\n\nNorden W. Van\n\nnu \u6012 (anger)\n\nO\n\nOriginal mind (\u672c\u5fc3)\n\nOntology\n\nO uyang Xiu \u6b50\u967d\u4fee\n\nO uyang Xun \u6b50\u967d\u8a62\n\nOwen, Stephen\n\nP\n\nP ang Pu \u9f90\u6a38\n\nPassion\n\nPatience\n\nPeace\n\npeng \u670b\n\nPhilosophy\/Philosophia\n\nphronesis (practical wisdom)\n\nPlaks, Andrew\n\nPlato\n\nPoetry\n\nPolitical theology\n\nPondering sincerity (\u601d\u8aa0)\n\nPostmodern, postmodernity\n\nPuett, Michael\n\nQ\n\nqi \u6c23 (life force, vital force, configurative energy)\n\nQ ian Mu \u9322\u7a46\n\nQ idiao Kai \u6f06\u96d5\u958b\n\nqing \u60c5 (dispositions, emotions, feelings, facts...etc)\n\nai \u611b (love)\n\nai \u54c0(sorrow)\n\ne \u60e1 (dislike)\n\nhao \u597d(fondness, to like)\n\nhuan \u6b61 (contentedness)\n\ne \u6a02 (delight\/pleasure)\n\nnu \u6012(anger)\n\nxi \u559c(joy)\n\nxinuaile \u559c\u6012\u54c0\u6a02\n\nyu \u6b32 (desire)\n\nquan \u6b0a (weighing, moral discretion)\n\nR\n\nRang \u8b93\n\nRational ethics\n\nRawls, John\n\nRealizing the mind ( jinxin \u76e1\u5fc3)\n\nReciprocity\n\nren \u4ec1\n\nrenqing \u4eba\u60c5 (human feelings)\n\nRicoeur, Paul\n\nRitual\n\nRosement, Henry\n\nRoss, W.D.\n\nru \u8fb1\n\nru \u5112 (Confucian)\n\nda Ru \u5927\u5112(great Confucian)\n\nya Ru \u96c5\u5112 (refined Confucian)\n\nS\n\nSagacity\n\nSagehood ( sheng \u8056)\n\nsan gangling \u4e09\u7db1\u9818 (three general principles)\n\nshangdi \u4e0a\u5e1d (High God)\n\nSelf\n\nSelf-centeredness\n\nSelf-cultivation\n\nShame\n\nshan \u5584 (good)\n\nshengren \u8056\u4eba(sage)\n\nS hen Tsing-song \u6c88\u6e05\u677e (Vincent Shen)\n\nS hen Yue \u6c88\u7d04\n\nshi \u52e2 (circumstances)\n\nshi \u58eb (scholar-official)\n\nshi \u6642 (timeliness)\n\nshi fei zhi xin \u662f\u975e\u4e4b\u5fc3 (sense of right and wrong)\n\nShi Xiangzi \u5e2b\u8944\u5b50\n\nshizhong \u59cb\u7d42\n\nshu \u6055 (altruistic extension, sympathetic understanding, reciprocity)\n\nS hun Kwong-loi \u4fe1\u5ee3\u4f86\n\nShuo Wen Jie Zi \u8aaa\u6587\u89e3\u5b57\n\nsi \u79c1 (self-centeredness)\n\nsi \u601d (thought)\n\nsiduan \u56db\u7aef (four sprouts)\n\nfeeling of compassion ( ce yin zhi xin \u60fb\u96b1\u4e4b\u5fc3)\n\nrespect ( gong jing zhi xin \u606d\u656c\u4e4b\u5fc3)\n\nsense of right and wrong ( shi fei zhi xin \u662f\u975e\u4e4b\u5fc3)\n\nshame ( xiu wu zhi xin \u7f9e\u60e1\u4e4b\u5fc3)\n\nSi-Meng xue pai \u601d\u5b5f\u5b78\u6d3e (Zisi-Mencius School)\n\nSima Qian \u53f8\u99ac\u9077\n\nSocrates\n\nStrauss, Leo\n\nT\n\nTacit knowledge\n\nTaiji \u592a\u6975 (Great Ultimate)\n\nT ang Junyi \u5510\u541b\u6bc5\n\nT ang Yijie \u6e6f\u4e00\u4ecb\n\nTechnology, technique\n\nTillich, Paul\n\ntianren xiangfen \u5929\u4eba\u76f8\u5206 (mutual distinction of heaven and man)\n\nTranscendence, transcendental\n\nTheonomous ethics\n\ntian \u5929 (Nature, Nature-endowed)\n\nTrust\n\nTrustworthiness\n\nTruth\n\nT sai Zheng-Feng \u8521\u632f\u8c50\n\nU\n\nUltimate reality\n\nUniversalizability\n\nV\n\nValue\n\nVan Norden, Bryan\n\nVir\u00e1g, Curie\n\nVirtues ( de \u5fb7)\n\nbasic virtues\n\ncomplete virtues ( quande \u5168\u5fb7)\n\ndependent virtues\n\nexcellence or virtue ( meide \u7f8e\u5fb7)\n\ninterdependent virtues\n\npartial virtues ( piande \u504f\u5fb7)\n\nVirtuous action\n\nW\n\nWaley, Arthur\n\nWang Bo \u738b\u67cf\n\nWang Chong \u738b\u5145\n\nWang Fuzi \u738b\u592b\u4e4b\n\nWang Nianshun \u738b\u5ff5\u5b6b\n\nWang Yangming \u738b\u967d\u660e\n\nwangdao \u738b\u9053 (the king's way)\n\nwangzhi \u738b\u5236 (system of the king)\n\nWatson, Burton\n\nWay of heaven ( tian zhi dao \u5929\u9053)\n\nWay of man ( ren zhi dao \u4eba\u9053)\n\nwei \u507d (conscious activity, artifice)\n\nWei Zhengtong \u97cb\u6b63\u901a\n\nweifa yifa \u672a\u767c\u5df2\u767c\n\nwen \u6587\n\nWhitehead, Alfred\n\nWisdom\n\nWittgenstein, Ludwig\n\nWong, David\n\nwu (\u5deb) (shaman)\n\nwu \u7269 (things, external things)\n\nWujing \u4e94\u7d93 (Five Classics)\n\nwuwei \u7121\u70ba\n\nwuxing \u4e94\u884c\n\nX\n\nxi \u559c (delight)\n\nxiao \u5b5d (filial piety)\n\nXiao Yang\n\nxin \u5fc3 (heart-mind)\n\nhumaneness ( renxin \u4ec1\u5fc3)\n\nimpartiality or fair-mindedness ( gongxin \u526c\u5fc3)\n\nlearning mind ( xuexin \u5b78\u5fc3)\n\nxing \u6027 (inborn nature)\n\nXing zi ming chu \u6027\u81ea\u547d\u51fa\n\nxinxue \u5fc3\u5b78\n\nxiu wu zhi xin \u7f9e\u60e1\u4e4b\u5fc3 (feeling of shame)\n\nX u Fuguan \u5f90\u5fa9\u89c0\n\nxuyi er jing \u865b\u4e00\u800c\u975c (void, oneness and tranquility)\n\nXunzi, Xunzi , the \u8340\u5b50\n\nY\n\nY an Hui \u984f\u56de\n\nYan Zi \u664f\u5b50\n\nYang \u990a (to nurture)\n\nY ang Bojun \u694a\u4f2f\u5cfb\n\nyi \u6613 (change)\n\nyi \u610f (direction of heart\/mind, intention)\n\nyi \u7fa9 (righteousness)\n\nyiyi nizhi \u4ee5\u610f\u9006\u5fd7 (trace the expressed intention by understanding)\n\nYijing \u6613\u7d93\n\nguaci \u5366\u8fad (hexagram dictum)\n\nyaoci \u723b\u8fad (stroke dictum)\n\nYizhuan \u6613\u50b3 (Interpretations of the Zhouyi )\n\nShuogua \u8aaa\u5366 (Remarks on the Trigrams)\n\nTuanzhuan \u5f56\u50b3 (Judgment Interpretations)\n\nXiangzhuan \u8c61\u50b3(Symbolism Interpretations)\n\nXici \u7e6b\u8a5e (Great Appendixes)\n\nXugua \u5e8f\u5366 (Sequence of the Hexagrams)\n\nYijing's concepts and theories of deciding jixion \u5409\u51f6 (fortune or misfortune)\n\ndang \u7576 (properness)\n\nshi \u6642 (timing)\n\nying \u61c9 (responding)\n\nzhong \u4e2d (centrality)\n\nYijing's concepts and theories of deciding jixion \u5409\u51f6 (fortune or misfortune) ( cont .) dangwei shuo \u7576\u4f4d\u8aaa (Theory of Proper Position)\n\nqushi shuo \u8da3\u6642\u8aaa (Theory of Acting in Proper Time)\n\nyingwei shuo \u61c9\u4f4d\u8aaa (Theory of Respondent Position)\n\nzhongwei shuo \u4e2d\u4f4d\u8aaa (Theory of Central Position)\n\nyin and yang \u9670\u967d\n\nYu, Da Yu \u79b9, \u5927\u79b9\n\nyu \u6b32 (desire)\n\nYu, Pauline\n\nyue \u6a02 (music)\n\nYueji \u6a02\u8a18\n\nZ\n\nZ ai Wo \u5bb0\u6211\n\nZengzi \u66fe\u5b50\n\nZ hang Zai \u5f35\u8f09\n\nZ heng Xuan \u912d\u7384\n\nzhi \u5fd7 (directions of the heart\/mind, intention, will, etc)\n\nzhong \u4e2d (centrality)\n\nzhong \u5fe0 (loyalty)\n\nzhonghe \u4e2d\u548c(centrality and harmony)\n\nZhongyong \u4e2d\u5eb8 ( Centrality and Commonality, or Doctrine of the Mean )\n\nZ hou Dunyi \u5468\u6566\u9824\n\nZhouyi \u5468\u6613\n\nZhouli \u5468\u79ae\n\nZ hu Xi \u6731\u71b9\n\nZhuangzi, Zhuangzi , the \u838a\u5b50\n\nZichan \u5b50\u7522\n\nZigong \u5b50\u8ca2\n\nZilu \u5b50\u8def\n\nZisi \u5b50\u601d\n\nZiyou \u5b50\u6e38\n\nzun dexing \u5c0a\u5fb7\u6027 (honoring moral character) \n","meta":{"redpajama_set_name":"RedPajamaBook"}}
+{"text":"\n\n# Copyright\n\nHarperCollins _Publishers_\n\n1 London Bridge Street\n\nLondon SE1 9GF\n\nwww.harpercollins.co.uk\n\nFirst published by HarperCollins _Publishers_ 2018\n\nFIRST EDITION\n\n\u00a9 Chris Salewicz 2018\n\nCover layout design Claire Ward \u00a9 HarperCollins _Publishers_ 2018\n\nCover photograph \u00a9 Gijsbert Hanekroot\/Redferns\/Getty Images\n\nExtract from _I'm With the Band: Confessions of a Groupie_ by Pamela Des Barres published by Omnibus Press \u00a9 Panela Des Barres\n\nA catalogue record of this book is available from the British Library\n\nChris Salewicz asserts the moral right to be identified as the author of this work\n\nWhile every effort has been made to trace the owners of copyright material reproduced herein and secure permissions, the publishers would like to apologise for any omissions and will be pleased to incorporate missing acknowledgements in any future edition of this book.\n\nAll rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the nonexclusive, non-transferable right to access and read the text of this e-book on screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of HarperCollins e-books.\n\nFind out about HarperCollins and the environment at\n\nwww.harpercollins.co.uk\/green\n\nSource ISBN: 9780008149291\n\nEbook Edition \u00a9 July 2018 ISBN: 9780008149307\n\nVersion: 2018-06-21\n\n# Dedication\n\nFor Alex and Cole\n\n# Contents\n\n_Cover_\n\n_Title Page_\n\n_Copyright_\n\n_Dedication_\n\nPreface\n\nIntroduction\n\n1 SPANISH GUITAR IN SURREY\n\n2 FROM NELSON STORM TO SESSION PLAYER\n\n3 SHE JUST SATISFIES\n\n4 BECK'S BOLERO\n\n5 BLOW-UPS\n\n6 'YOU'RE GOING TO KILL ME FOR A THOUSAND DOLLARS?'\n\n7 'LIKE A LEAD ZEPPELIN'\n\n8 AMERICAN ADVANCES\n\n9 'WHOLE LOTTA LOVE'\n\n10 LED ZEPPELIN II\n\n11 'DO WHAT THOU WILT'\n\n12 THE BEAST 666\n\n13 ALL THAT GLITTERS\n\n14 THE LEGEND OF ZOSO\n\n15 CITY OF ANGELS\n\n16 THE KING AND JIMMY PAGE\n\n17 COCAINE NIGHTS AND HAUNTED HOUSES\n\n18 AN ACCIDENT IN EXILE\n\n19 THE KENNETH ANGER CURSE\n\n20 FACE TO FACE\n\n21 THE RULES OF ENGAGEMENT\n\n22 BONZO'S LAST STAND\n\n23 THE HERMIT\n\n24 MIDDLE-AGED GUITAR GOD\n\n25 THE SORCERER'S APPRENTICE\n\n26 PHOENIX RISING\n\nPicture Section\n\nSources\n\nAcknowledgements\n\nIndex of Searchable Terms\n\n_About the Publisher_\n\n# Preface\n\nOne chilly February evening in 1975, Jimmy Page journeyed in a black Cadillac limousine to David Bowie's rented house on 20th Street in Manhattan. The Led Zeppelin leader and Bowie had known each other since the mid-sixties, Page having played on several of Bowie's early records.\n\nThe pair were also linked through Lori Mattix, Page's Los Angeles-based underage lover and a cause of considerable concern in the Zeppelin camp, thanks to the criminal complications this could create for the Biggest Band in the World. What few knew was that Bowie had taken Mattix's virginity when she was just 14.\n\nWith the superstar pair having been reintroduced by Mick Jagger, Bowie had invited Page over to his place for an evening's entertainment largely comprising lines of cocaine and glasses of red wine, along with Ava Cherry, Bowie's girlfriend.\n\nMired in his _Cracked Actor_ phase, Bowie was known to be living on milk and cocaine, and on the edge of madness. He had been inspired to devour the writings of Aleister Crowley, whose philosophy he had first dabbled in during the late 1960s: Bowie believed that Page's deep knowledge of Crowley had enhanced the guitarist's aura until it was rock hard and ringing with power.\n\nBut despite being intrigued, Bowie was extremely wary of Page. Conversation was somewhat stiff, although there was brief talk about Page's progress, or lack of it, on the soundtrack to filmmaker Kenneth Anger's occult masterpiece _Lucifer Rising_. Attempting to inquire how Page had developed his extreme aura, Bowie found his questions were never answered: Page would simply smile mysteriously.\n\n'It seemed that he did believe he had the power to control the universe,' wrote Tony Zanetta, the head of Bowie's management organisation MainMan, in his book _Stardust_. Besides, Page was only too aware that Bowie was picking his brain, endeavouring to crack a magician's tricks.\n\nAt one point Bowie disappeared out of the room, and Page accidentally spilled red wine on a satin cushion. When the singer returned, Page tried to blame Ava Cherry, who wasn't in the room.\n\nHis guest's inscrutable behaviour had already rankled Bowie, and now he knew that Page was lying. 'I'd like you to leave,' he said.\n\nPage's response was simply to smile at Bowie. The window was open, and Bowie pointed at it, snapping his words out furiously: 'Why don't you leave by the window?'\n\nPage remained sitting there, maintaining his enigmatic rictus smile, gazing through Bowie. Finally, the Led Zeppelin leader stood up silently, stepped towards the front door and left, shutting the door forcefully behind him.\n\nBowie was terrified. Immediately afterwards he ordered that the house be exorcised. A sensitive soul whose perceptions were addled by drugs, Bowie believed 'it had become overrun with satanic demons whom Crowley's disciples had summoned straight from hell'.\n\nWhen he later ran into Page at a party, Bowie straightaway fled the event.\n\n# Introduction\n\nJohn Bindon, Led Zeppelin's security guard, had stagehand Jim Matzorkis pinned to the floor of a backstage trailer at Oakland Coliseum. Bindon, a sometime actor and London gangland heavy who had reputedly once bitten off a man's testicles and would stab another man to death the following year, was viciously pummelling Matzorkis with his fists and feet. But it was only when Bindon started trying to gouge out the stagehand's eyes that Matzorkis fully appreciated the danger he was in.\n\nFor much of this day of Saturday 23 July 1977 the possibility of such a grim outcome had been building. Many of Zeppelin and their crew seemed in a state of permanent rage, as if they had surrendered control to the large quantities of drugs consumed during the course of a 51-date tour that had begun on 1 April.\n\nLater, Jimmy Page would be obliged to deny to me that what happened that day was karmic recompense for his flirtations with the occult. 'I don't think we were doing anything... evil,' he said, two years later.\n\nIt was especially ironic that what happened at Oakland Coliseum that day, which would utterly transform the fortunes and career trajectory of Led Zeppelin, should be on the turf of Bill Graham, whose Fillmore West had been a temple of popularity for the Yardbirds, Page's previous group, and, along with Graham's New York showcase the Fillmore East, the scene of early break-out triumphs for Led Zeppelin. Although the confluence of the interests of Bill Graham and Peter Grant, Led Zeppelin's manager, had proved mutually advantageous in the past, it was always a disaster waiting to happen. Graham was the most powerful music promoter in the United States; Grant had reinvented the relationship between managers and promoters in the United States, often through heavy-handed behaviour. And as much as Grant terrified people, Graham also possessed a fierce temper.\n\nThe previous evening, Graham, who was promoting Day on the Green, as this event was billed, for an audience of 65,000, had been summoned to Led Zeppelin's hotel, the San Francisco Hilton, to honour a sudden demand for a $25,000 cash advance against their fee for the shows. Entering their suite, Graham noticed a cowboy-hat-wearing local dealer of hard drugs; in a flash he realised what the money was needed for.\n\nArriving only 20 minutes before the start of the gig, Page was so evidently befuddled from his drug consumption, by that stage largely heroin, that Graham could only watch as the Led Zeppelin leader set off for the stage in entirely the wrong direction; he was rescued by an aide who stopped him and despatched him on the correct course. Midway through the set Bindon crawled out onto the stage on his hands and knees and licked Page's boots.\n\nAs the wheezing, out-of-shape man-mountain that was Peter Grant lumbered up to the stage, Jim Downey, a member of the stage crew, commiserated with him about the excessively steep climb. For this presumption Bindon, who was accompanying Grant, punched Downey with such force that he slammed him into a concrete pillar and knocked him out.\n\n'What happened? The fuck did I do?' wondered the victim as he came to. Downey was clearly unaware of an extraordinary management edict \u2013 egregiously pathetic in its arrogance \u2013 on what would become the final Led Zeppelin American tour: no one was permitted to speak to any member of the act, or to Grant, unless they were first spoken to. (Flying on the group's plane, journalist Steven Rosen had been made fully aware of this. He was startled when the normally benign bass player, John Paul Jones, had verbally assaulted him, demanding all of his interview tapes \u2013 a response to an apparently unfavourable comparison of Zeppelin to the Jeff Beck Group that Rosen had made years previously. This incident was indicative of the prevailing mood on the tour.)\n\n'What I didn't like about Led Zeppelin was that they came with force,' Graham wrote later. 'I had heard stories from other cities about how they had muscled promoters to get better deals. How they had shaken them down for money... I had heard about the ugliness of their security.'\n\nBut far worse was to come. Midway through Led Zeppelin's show, during Page's acoustic set, Matzorkis noticed a young boy removing wooden plaques from the doors of the dressing-room trailers: plaques that had the names of the artists on them, and which would be required for the repeat show the following day. Also on the bill, as support acts, were Judas Priest and Rick Derringer. Matzorkis told the kid to put them back. The kid was insistent that he would be taking them. So Matzorkis took them from him \u2013 allegedly cuffing him round the back of the head, although Matzorkis has always denied this \u2013 and wandered over to the storage trailer to lock them away. Unbeknown to Matzorkis, the boy was Warren Grant, the 11-year-old son of Peter Grant.\n\nA few minutes later Matzorkis was still in the storage trailer when John Bonham, Led Zeppelin's drummer \u2013 surplus to requirements during Page's acoustic set \u2013 called to him from the bottom of the short flight of steps outside it. Peter Grant was with him.\n\n'You don't talk to _my_ kid that way,' Grant said, as Matzorkis stood in the trailer's doorway. The burly Bonham, an effigy of muscle and blubbery booze-fat, simply stood there, as though he was Grant's security wingman. Then Grant escalated matters, like the barrack-room lawyer and bully he could be: 'You don't talk to _my_ kid that way. Nobody does. I can have your job.' Grant continued in this vein, accusing Matzorkis of 'roughing this kid up. I heard you hit this child.'\n\nStepping up the stairs, Bonham then kicked Matzorkis between the legs, sending the stagehand flying back into the trailer. Bonham followed him in, while a pair of bodyguards endeavoured to restrain the drummer, shouting at Matzorkis to get out of there. He did, through a rear door.\n\nWhen he learned of the incident, Graham went to find Grant in his trailer. For 20 minutes Graham put up a spirited defence of Matzorkis, yet Grant refused to budge from his thinking: 'Your man put his hands on _my_ people. On my _son_. How could you let this happen? How could you hire these people? I'm very disappointed in you.'\n\n'Let me speak to this man,' Grant repeatedly demanded. When Grant finally insisted that all he wanted was to meet again with 'the man' who had caused these problems to 'make my peace with him', Graham somewhat reluctantly agreed to the manager's request.\n\nWalking over to find Matzorkis in another trailer, Graham observed that Grant was now flanked by a pair of other men; one of them was Bindon.\n\nWhen Graham introduced Grant to Matzorkis, Led Zeppelin's manager seized the stagehand, yanked him towards him and smashed him full in the face with a ring-covered fist, knocking him back into his seat. When Graham lunged at Grant, one of the security men picked up the promoter, threw him down the steps and shut the door of the trailer, standing guard in front of it.\n\nInside the trailer Bindon held Matzorkis from behind, while Grant started to work him over, punching him ceaselessly in the face, knocking out a tooth and kicking him in the balls.\n\nSomehow, Matzorkis, who was screaming for help, broke free of Bindon. He managed to manoeuvre himself to the rear of the trailer, but this was when Bindon leapt upon him and went for his eyes. Fuelled by adrenaline, Matzorkis finally twisted away and got to the door.\n\nDespite the security man guarding it, Matzorkis managed to get out of the trailer and run off across the backstage area.\n\nMeanwhile, tour manager Richard Cole, armed with a chunk of metal pipe, had been attempting to enter the trailer. Bob Barsotti, who with his brother served as Bill Graham's creative director, had prevented him, so he then turned on him. Realising that Cole was demented from the drugs he had seen him consuming during the day, Barsotti ran off, leading him on a merry dance down into the car park, where Cole ran out of steam.\n\nBy now several of Graham's security men had gone to retrieve their 'pieces' from where they were stashed in their cars' boots, but a seasoned member of the backstage crew reminded all concerned that the next day there would be another Led Zeppelin show: if the group did not play, 65,000 fans might very well riot. Yet the Graham crew consensus was that somehow the next day they would 'deal' with Zeppelin and their team. The promoter agreed with this thinking. He also made an offer: if they couldn't 'do' Led Zeppelin and their cohorts the next day, then he would personally fly 25 of his men to New Orleans, the next date on the tour, and they could mete out revenge there.\n\nAt Graham's home that evening, where the promoter had taken Matzorkis for protection following his release from hospital, he received a call from Led Zeppelin's US lawyer: he demanded that Matzorkis sign an indemnity waiver, giving Led Zeppelin protection against being sued over what he referred to as a 'minor altercation'. Unless this was received, Led Zeppelin 'would find it difficult to play' the next day.\n\nGraham agreed to sign; his own lawyer told him that as he was acting under duress, it would not be legally binding. Besides, Graham had a plan. Knowing that Led Zeppelin would be staying in San Francisco for a further night following the Sunday show in Oakland, he had arranged with the local district attorney to arrest those culpable on the Monday morning.\n\nAt the Sunday concert the loathing of Graham's entire crew towards Led Zeppelin was palpable: they glowered at the band and anyone connected with them. Page played most of the show seated, and he and Jones both looked bored. Robert Plant, however, sang very well indeed, dropping occasional words of commiseration in the direction of Graham; bootlegs indicate that it was a far better show than the previous day, partly because Led Zeppelin appeared drug-free. Still, it was a tense affair, and many in the audience were drunk and rowdy. Rumours were running round that a murder had been committed the previous day.\n\nThe next day, Bonham, Grant, Bindon and Cole were arrested at the San Francisco Hilton and taken, hands cuffed behind their backs, across the bay to Oakland to be booked, where they were held in a cell for three hours. There was a very real chance that if the case went to a criminal court, all involved would be deported and never be able to work again in the United States, a serious financial worry.\n\nBonham was charged with a single count of battery, as was Grant; Cole and Bindon were each charged with two counts of battery. The news of their arrest and the incident at Oakland Coliseum made the news all around the world. When they were eventually released they were bailed at $250 on each charge.\n\nAs the arrests at the hotel were taking place, Jones was exiting the Hilton through a rear door. He climbed into a camper van with his family and drove out of San Francisco towards Oregon and Washington state, on a planned holiday before Led Zeppelin's next date, in New Orleans, at the city's Louisiana Superdome. He was set to rejoin the band there on 30 July, in time for the show that night.\n\n'As far as I was concerned, every one of those guys in the band was absolutely 100 per cent accountable for that shit. Because they allowed it to go on,' said Bob Barsotti. 'And we weren't the only ones it happened to. We were just the _last_ ones. We were the only ones who stood up and said something. When we started looking into it, there were incidents like that all across the country on that tour. Trashed hotel rooms. Trashed restaurants. Literally like twenty-thousand dollars' worth of damages at some restaurant in Pennsylvania. Really outrageous stuff. Like where they physically abused waiters and people in the restaurant, and then just bought them off.'\n\n'They would do things after the show,' said Peter Barsotti. 'The traditional \"go get chicks out of the audience for the band\". I remember standing by the ramp and seeing these guys get girls to come over. It was like no other feeling I'd ever experienced. It was like these girls were going to be _sacrificed_. I wanted to go out and grab these girls and say, \"Don't do it, honey. Don't do it.\" I'm as hardcore as the next guy. But I was afraid for these girls.'\n\nIf it could be possible, worse was to come. Arriving on 26 July at the Royal Orleans Hotel in New Orleans, Plant received a phone call from his wife in England: she told her husband that Karac, their five-year-old son, was seriously ill and had been taken to hospital.\n\nThen came another call from her. Karac had died.\n\nA devastated Plant flew back to England. All remaining dates on that eleventh Led Zeppelin tour of the United States were cancelled.\n\nAt the funeral of Karac, Plant was joined by Bonham and Cole. But there was no Page, who had flown instead to Cairo, where he was ensconced by the pyramids in the luxurious Mena House Hotel. Jones, for his part, had simply resumed his family holiday. And Grant had also remained in the US. Plant would not forget this.\n\nOn 26 July Graham received a call from the Zeppelin manager. 'I hope you're happy,' Grant muttered down the line.\n\n'What are you talking about?' Graham asked.\n\n'Thanks to you, Robert Plant's kid died today.'\n\nThat one absurd assessment by Grant captured everything that had gone wrong with Jimmy Page's Led Zeppelin project.\n\nJust considering the death of Karac Plant sets off an inescapable collision of images of those nude blond children crawling up the boulders on the _Houses of the Holy_ sleeve, and of the child being held aloft, as though for sacrifice. You can't help but feel that this might have crossed the mind of the bereft Robert Plant on his wretched plane ride home.\n\nThe Oakland incident, and the death of his singer's son, marked an extraordinary, certainly hubristic fall for Jimmy Page, who since the beginning of Led Zeppelin in 1968 had become the greatest archetype of a globally successful rock star that Britain has ever seen.\n\n'Jimmy Page grew up in the hypocrisy of the United Kingdom in the 1950s and found three chords that saved him,' said his friend Michael Des Barres. 'As Led Zeppelin developed, heroin was obviously the fuel of that mad coach ride through the countryside. And inevitable.'\n\nThe mystery of Led Zeppelin had been established almost entirely through the endless enigma that is Page; later, as the apprentice matured, Plant would offer a separate sort of leadership within the group. In tandem with their extraordinarily lyrical atmospherics, Zeppelin's complex beats were the dominant soundtrack for popular culture for nigh on a decade. But the music was only one part of it; without Page's extremely pure comprehension of the intangibles of rock 'n' roll \u2013 the perfect manner in which to exit a limousine, for example \u2013 Led Zeppelin would not have been granted their place in the pantheon of rock 'n' roll gods.\n\nFrom the very start \u2013 those first publicity pictures with his fluttering eyelashes and choirboy's face \u2013 Page displayed a slightly smirking look of utter confidence and haughty control, with a hidden promise of something sinister cloaked beneath it. There is that very early photograph of the four Led Zeppelin musicians in 1968 clustered around the bonnet of a Jaguar Mk 2 3.8, which had a reputation as a bank robber's car. Page is encased in a then fashionable double-breasted overcoat, its collar pulled rakishly up; he stares at the camera from between those curtains of crimped black hair, smouldering with self-assurance and poise. It is an image maintained in the first official promotional shot of the band, issued by Atlantic Records: the utter Capricorn control of Page leaning over the other three members \u2013 his string-pulling hands resting on the shoulders of the two Midlands neophytes, drummer John Bonham and Plant, who resembles a frightened faun caught in the headlights.\n\nTheir look \u2013 especially that of Page \u2013 is like that of Charles I's cavaliers, perhaps especially of _Lord John Stuart and His Brother, Lord Bernard Stuart_ , Anthony van Dyck's 1638 painting of two teenagers who would be killed in the English Civil War.\n\nHalf an inch under six foot tall, permanently clad in sensuous velvet and sexy ruffled shirts, his jawline frequently dusted with five o'clock shadow, and always with that aura of androgynous otherness, Page looked to many women \u2013 and plenty of men too \u2013 like dirty sex on a stick. This image was as integral to his art as the 20-minute guitar solos with which he would blast his audience's eardrums \u2013 the violin bow he would employ when performing 'Dazed and Confused' clearly doubled as a wizard's wand to manipulate concertgoers.\n\nAnd it only gets better: this romantic dandy lives in a castle with a moat. Jimmy Page does very bad drugs seemingly forever and \u2013 unlike Keith Richards, a mere also-ran in the greatest ever UK rock star stakes \u2013 never gets busted... at least until Zeppelin is over. Moreover, he is held responsible for an entire genre of music \u2013 heavy metal! \u2013 with which his group is only tangentially involved, his true focus being a blending of UK and US folk traditions with a garage band sense of hard rock.\n\nIn his renowned isolation he is like a rock 'n' roll version of Howard Hughes. But in many ways, the very idea of Jimmy Page is as much a construct as any of David Bowie's personae. And \u2013 lest we take this too seriously \u2013 it is worth considering that when his own persona is deconstructed, Page is sometimes little more than a high-art version of Screaming Lord Sutch, the plumber rock 'n' roll showman on whose attractively kitsch shock-rock records he played session guitar.\n\n'Everyone I worked with in the 1960s thought that rock 'n' roll was really an aspect of showbiz,' said Dave Ambrose, who played bass in Shotgun Express (with Rod Stewart) and the Brian Auger Trinity, who supported Led Zeppelin in San Francisco in April 1969. Later, as an A&R man, Ambrose signed the Sex Pistols, Duran Duran and the Pet Shop Boys, among others.\n\nMany of Page's expenditures \u2013 the palatial residences, the vintage cars he was unable to drive (he never passed his test), the enormous collection of rare guitars \u2013 seemed designed to garner respect and support among the world's wealthy and influential, to make people aware of him, to elevate his extraordinarily inscrutable profile, and to establish himself as one of the principal men about whichever town he found himself in.\n\nBut at the same time, here was a rebel cocking a snook at the Establishment, having what he knew he wasn't meant to have. With Led Zeppelin there always was that sense of being resolutely 'underground', a card played with perfect panache by the band for most of their career: hardly ever on television, with no singles released in their homeland, Zeppelin existed from the very beginning as their own outsider identity. In a sense the damning review of their first album by John Mendelsohn in _Rolling Stone_ , a magazine Page came to loathe, was perfect for them; it set in motion the 'us against them' agenda from which Led Zeppelin's success soared.\n\nBy 1977, the year their myth savagely unravelled, they would come to be seen as the embodiment of behemoth rock, all that the new punk movement stood against, but when Led Zeppelin started out in 1968 their anti-Establishment stance was about as punk as it could be.\n\n'The big question today is, Why hasn't he done new music?' said Michael Des Barres. 'Well, why does he have to? Jimmy Page is his own art piece, a performance artist, and he's busy curating his legacy. There is nobody else whose roadie was Aleister Crowley. And it worked. Led Zeppelin were not a band; they were a cult.\n\n'Led Zeppelin brought together all those kids who otherwise would just hang around parking lots in two-bit American cities, kids for whom the obvious decadence of the Rolling Stones didn't really connect. Instead, Led Zeppelin were their cult; they became a focus for and brought together all those disaffected, lost souls who would take the fantasy world of the group and its subject matter and project onto it their own interpretation of what they were.'\n\nThe world was ready for just such a package. Around the time the Rolling Stones were writing 1968's 'Sympathy for the Devil', Mick Jagger and Keith Richards had dabbled in a friendship with the Californian film director and occultist Kenneth Anger, but \u2013 as though proof that in such areas they were distinctly lightweight \u2013 fled his company the next year after the debacle of Altamont. Instead it was Led Zeppelin, driven by Page's assiduous academic interest in altered states and realities, that provided the soundtrack to the building public interest in the occult. In 1972 _TIME_ magazine ran a cover story bearing the strapline 'Satan Returns'. Colin Wilson's mammoth groundbreaking study simply titled _The Occult_ had been published in 1971. More populist was the _Man, Myth and Magic_ partwork series, which commenced in 1970, providing highly readable accounts of a secret world that was exciting to the newly stoned with their now-opened third eyes. As was the manner of partworks, _Man, Myth and Magic_ was extensively plugged in television adverts, featuring an image of a demonic figure, painted by Austin Osman Spare. Spare had been close to Aleister Crowley and was sometimes described as 'Britain's greatest unknown artist'; Page would become the world's leading collector of Spare's work.\n\nBy then there was something frightening about the very notion of Led Zeppelin. After I interviewed Page in 1979 in a relatively forthright manner for the _NME_ , a senior editorial member asked me if I wasn't nervous of any potential repercussions. When I told casual acquaintances I was writing this book, I was met with similar responses: 'Jimmy Page? Black magic?'\n\nFor some years \u2013 a decade or so \u2013 this was the prevailing view of Page. But of course time is a healer, so it should be no great surprise that by the end of the first decade of the twenty-first century, and in his own seventh and eighth decades, Page had redeemed himself to become the most loved and revered of all classic rock stars.\n\nThis redemption was fitting, given that this is the man who almost singlehandedly established the notion of the guitar hero as part of contemporary culture. 'What about Eric Clapton?' you may ask. No: Clapton was too diverse in the paths he trod. It was the singularity of Page's work with his vehicle Led Zeppelin, underpinned by his extraordinarily startling and sinisterly attractive appearance, that awarded him the guitar hero crown. Guitar hero? Guitar god, more like.\n\nHis is an extraordinary story that has taken him to the very darkest of areas \u2013 but always driven by the search for his art. You might not approve of the methods employed to unleash and liberate his creativity, and you can't avoid the impression that Page was vain, arrogant, fanatical and power-hungry, and indulged in a scandalous private life \u2013 much, of course, to the adoration of his fans. Yet many of the accusations against him were probably fabricated or at least exaggerated by his numerous enemies \u2013 though many of these, in the timbre of the times, were no more than cosmic spivs.\n\nCertainly, Page was a man of his age \u2013 ambitious, worldly and pleasure-loving \u2013 but the demonic caricature of evil is mostly an elaborate myth. Not that he didn't gladly play it himself, of course. By mentioning in a very matter-of-fact manner how the congregation of the original church at Boleskine House, a home of Crowley, had burned to death, Page was positioning himself as being metaphysically hard, a cosmically tough motherfucker with complex connections to ghoulish gangs of strange spirits. It was, of course, a good way to attract impressionable women, a variant on those college student 'astrologers' who would take girls back to their rooms to read their charts and then shag them.\n\nFor a time Page was fascinated with \u2013 to give it its full title \u2013 the Isis-Urania Temple of the Hermetic Order of the Golden Dawn, a late-19th-century group of occultists whose members had included the Irish poet W. B. Yeats and Crowley, who \u2013 unsurprisingly \u2013 considered his poetry superior to that of Yeats and had a bitter falling out with the Irishman.\n\n'Much of the Golden Dawn magic,' wrote Gary Lachman in his biography of Crowley, 'as well as Crowley's, has to do with what is called the \"assumption of the god form\", when the magician imagines he has become the particular god he wants to invoke by visualising his form enveloping his own.' Except you might feel that the 'particular god' Page wished to invoke was none other than himself: Jimmy Page, rock god.\n\nAnd this stance was carried through to every aspect of his existence, including his appearances on stage.\n\n'On the surface,' writes the American cultural commentator Erik Davis, 'Page's live performances present typical rockist values of spontaneity, virtuosity and sweaty abandon. But Page adds a novel element to the figure of the guitar hero, an element... of mystery. So even as Page bares his cock rock before tens of thousands of fans, the Zoso doodle emblazoned on his clothes, he reminds us that he knows something that we don't. There is a gap between the hero whose performance we consume and the sage behind the curtain, who remains concealed, literally occult. This mystique makes Page far creepier than Ozzy Osbourne, who is hiding nothing, except maybe his debt to _The Munsters_.'\n\nA balanced appreciation of Page's character reveals traits both admirable and detestable, but claims of his ethical failings have sometimes overshadowed an appreciation of his keen creative mind. Besides, his flamboyantly dissolute lifestyle was hardly different from that of many other rock stars of his age \u2013 such as David Bowie, or Mick Jagger, or Rod Stewart.\n\nBut Page had a longstanding relationship with the art of destruction, and had been preparing for a career of hotel-wrecking since early in his life. At the rear of the secondary school he went to, on Epsom's Danetree Road, there was a bomb shelter left over from the war. Although efforts to destroy it had been made on several occasions by his fellow pupils, it was a 14-year-old Jimmy Page who finally succeeded.\n\nIn what seems less an example of urban terrorism and more like a yarn from one of Richmal Crompton's _Just William_ stories, an older boy had combined sodium sulphate, weed killer and icing sugar to make several miniature bombs. A couple of these had exploded in the school grounds, with the blame always attributed to the rough kids from the neighbouring council estate.\n\nBut then this arms race escalated. Another boy constructed a pipe bomb and placed it inside the bomb shelter. Once lit, however, the fuse on the bomb burned interminably slowly. After some 20 minutes without much progress, one of boys offered a solution: he had a fuse taken from a Jetex, a motor for model aircraft that was popular at the time, which they put in the pipe bomb.\n\n'But nobody dared light it,' remembered Page's friend Rod Wyatt. 'So Jimmy said, \"I'll do it.\" So he goes in the entrance of the shelter, and then he comes running out. As he runs out it goes off: _P-F-O-O-F! B-R-A-MMM!_ And the whole corner, which was thick concrete, flies up in the air, bricks following it. And Jimmy is running out, laughing his head off into the playground.\n\n'Reflecting on this, I thought, \"Was that a sign of the times? That he was going to be part of the loudest rock 'n' roll band ever?\" This gentlemanly young guitar player says, \"I'll light the jet engine. I don't mind.\" It fits Led Zeppelin perfectly.'\n\n## 1\n\n# SPANISH GUITAR IN SURREY\n\nBorn at 4 a.m. on 9 January 1944 in Heston, Middlesex, on the far fringes of London's western suburbs, James Patrick Page was the son of an industrial personnel manager, also called James, and Patricia, a doctor's secretary. The future superstar musician's name was a combination of both of his parents', who had been married at Epsom Register Office on 22 April 1941.\n\nAccording to the mythology of his rock-star legend, Jimmy Page was 'born on a full moon', with all the occult, mystical weight that that phrase carries. Yet this is not precisely true. He was in fact born 31 hours before the full moon of 10 January 1944. While the baby boy and his mother might have felt the powerful energy of the rising Cancer full moon as he was born, the earth's only natural satellite was not yet at its peak. In time Page would become a student of astrology; he would learn that in his astrological chart his moon was in moody Cancer, his sun sign was determinedly ambitious Capricorn, and he had Scorpio rising, with its suggestion of powerful sexuality and interest in arcane areas of life.\n\nTo an extent this only child \u2013 until he started school at the age of five he hardly knew any other children \u2013 was always self-educated, manifesting a strong sense of self-fulfilment, even destiny \u2013 though there is often something fixed and inflexible about the self-taught. 'That early isolation probably had a lot to do with the way I turned out,' he said later. 'Isolation doesn't bother me at all. It gives me a sense of security.'\n\nHeston, his birthplace, has a distinct sense of J. G. Ballard-like suburban anonymity, the net curtains firmly drawn on all manner of potential darkness. Heston lies on the direct flight-path into Heathrow Airport, less than three miles away, and today is a place blighted by the ever-present roaring reverse thrust of descending jet airliners. It was the beginnings of this noise pollution that led the Page family to move first to nearby Feltham, a distance of some four miles, where unfortunately the noise from aeroplanes was even more acute, and then the ten miles or so to the south-east, to 34 Miles Road in Epsom, Surrey, in 1952. (In 1965 Page would, with Eric Clapton, record a song entitled 'Miles Road'.)\n\nEight-year-old Jimmy Page was enrolled at Epsom County Pound Lane Primary School, and at the age of eleven he moved on to Ewell County Secondary School, on Danetree Road in adjacent West Ewell. His headmaster, Len Bradbury, who took over in 1958 when Page was in year three, had played football for Manchester United, and Bradbury's arrival at the school was only a few months after his former team had been decimated in the Munich air disaster. (Many years later Bradbury would be a guest of honour at Manchester United's ground, with pictures of him taken with the team's captain, Roy Keane, and Ryan Giggs.) Page was in the proximity of celebrity \u2013 and he could see that such individuals were sort of ordinary people.\n\nAt 34 Miles Road, Page discovered a Spanish guitar that had been left behind, presumably by the previous occupiers. Had it ever been played? Perhaps not. In the 1950s a Spanish guitar as an _objet d'art_ in the home was considered a sign of sophistication. 'Nobody seemed to know why it was there,' he told the _Sunday Times_. 'It was sitting around our living room for weeks and weeks. I wasn't interested. Then I heard a couple of records that really turned me on, the main one being Elvis's \"Baby Let's Play House\", and I wanted to play it. I wanted to know what it was all about. This other guy at school showed me a few chords and I just went on from there.'\n\n'This other guy' was called Rod Wyatt. Although fascinated by the Spanish guitar, Page all the same had been flummoxed by how to play the instrument. During a lunch break at secondary school, he came across Wyatt, who was in a class a couple of years above him. The owner of an acoustic guitar of his own, Wyatt was running through a version of 'Rock Island Line', a chart hit by the revered Lonnie Donegan, when he met Page. In response to the younger boy's query, Wyatt instructed him to bring his Spanish acoustic to school and he would show him how to tune the instrument. From then on the pair became firm friends.\n\n'My mate Pete Calvert and I were always at Jimmy's house bashing out our guitars for a couple of hours on a Saturday afternoon,' said Wyatt. 'Sometimes I'd go round to Jimmy's and his mum would say, \"No, he's practising.\" When he suddenly realised he had it, he spent a lot of time practising. Sometimes six or seven hours a day. He told me he needed to improve his technique. And he eventually became the all-round perfect guitarist. Practice is what it's all about.'\n\nWhat had really turned Page on in Elvis Presley's rockabilly song 'Baby Let's Play House', released in the UK six days before Christmas 1955, was the guitar playing of Scotty Moore, who served as Presley's guitarist from 1954 to 1958. On 5 July 1954 Moore had, with bassist Bill Black and Elvis himself, mutated the original arrangement of 'That's All Right' by bluesman Arthur Crudup into a version that combined blues and country music, creating one of the foundations of rock 'n' roll.\n\n'Scotty Moore had been a major inspiration in my early transitory days from acoustic to electric guitar. His character guitar playing on those early Elvis Sun recordings, and later at RCA, was monumental. It was during the fifties that these types of song-shaping guitar parts helped me see the importance of the electric guitar approach to music,' said Page.\n\nOn 'Baby Let's Play House' Moore played a burnished rockabilly rhythm. Page's love of the tune would not leave him, even after almost 20 years: about nine minutes into the live version of 'Whole Lotta Love' in the Led Zeppelin film _The Song Remains the Same_ he breaks into a close simulacrum of Moore's licks. But that was a long way in the future: for now the 12-year-old Page assiduously studied and copied Moore's parts. There could hardly be a purer, more perfect example of this brand new musical form, an ideal introduction to what his life would become. Every day he would take his guitar to school on Danetree Road.\n\n'When I grew up there weren't many other guitarists,' he told America's National Public Radio in 2003. 'There was one other guitarist in my school who actually showed me the first chords that I learned and I went on from there. I was bored so I taught myself the guitar from listening to records. So obviously it was a very personal thing.'\n\nBut he also had a seemingly separate life as a choirboy. Each Sunday, wearing the appropriate surplice and cassock, he would sing hymns at Epsom's St Barnabas Anglican Church. The first image in his 2010 photographic autobiography is of him in this mode \u2013 clearly he is being ironic. As so often in the life of Jimmy Page, cold realism lay behind the impetus for his choirboy stints.\n\n'In those days it was difficult to access rock 'n' roll music,' he said to the _Sunday Times_ in 2010, 'because after all the riots happened in the cinemas, when people heard \"Rock Around the Clock\" in the film _Blackboard Jungle_ , the authorities tried to lock it all down. So you needed to tune in to the radio or go to places where you could hear it. It just so happened that in youth clubs they would play records and you'd get to hear Elvis, Jerry Lee Lewis and Ricky Nelson \u2013 but you had to either go to church or be a member of the choir to go to the youth club.'\n\nPage had many of the characteristics of the only child, burying himself in books and, almost the ultimate clich\u00e9, collecting overseas postage stamps. But more and more since discovering that Spanish guitar at Miles Road, he immersed himself in becoming adept on the instrument. 'The choirmaster at St Barnabas remembered that I used to take my guitar to choir practice,' he said, 'and ask if I could tune it up to the organ.'\n\nIn Epsom there is a prominent motorcar showroom named Page Motors. It has often been claimed, even by myself, that this business is owned by members of Page's family. But this is not the case at all. His relatives on his father's side came from Grimsbury in Northamptonshire, and his paternal grandfather had been a nurseryman, tending to plants. (An irony that would not be lost on Page, who later had a Plant of his own to deal with, of course.) On his father's side there was Irish blood.\n\nAt 122 Miles Road, at the far end of the street from the Page family home at number 34, lived a boy of similar age to Page called David Williams. According to Williams, Miles Road, which lay to the west of Epsom, was distinctly the wrong side of the high street. To the east lay the plush property in which affluent commuters to London were ensconced. The Page house backed onto the railway line that transported these people to the capital, less than 20 miles away, and was identical to the Williams home, having a downstairs living room and dining room and a pair of bedrooms upstairs. Downstairs, beyond the kitchen, was an outside toilet. Although most of these houses, including the Pages', later had this feature adapted into a full bathroom, there is no getting away from the fact that these were distinctly basic homes.\n\nPage's father worked in nearby Chessington, a personnel manager at a plastic-coating factory, and his mother was the secretary at a local doctor's practice. Despite the impeccable 'BBC English' \u2013 as such received pronunciation was known at the time \u2013 with which rock star Jimmy Page would express himself, his background was no more than lower middle-class, almost jumped-up working-class.\n\nAnother good friend, Peter Neal, lived on Miles Road. Page, Peter Neal and David Williams would hang out at each other's houses. Gradually Page's home \u2013 without any brothers or sisters to get in the way \u2013 became a focal point. He also had the advantage of enjoying both parents \u2013 although Wyatt mentions some growing tension between his mother and father. When Williams was just 13, his own mother had died: 'I am certain that Jim's mother was the initial driving force behind his musical progression. She was a petite, dark-haired woman with a strong personality, a glint in her eye and wicked sense of humour. She liked to tease me in a good-natured way, but let me hang out endlessly in their front room with Jim. I think she must have known my mother and, given the new circumstances I found myself in, I guess she felt sorry for me. Although I didn't realise it at the time, I can now appreciate her kindness and tolerance, for I must have been a fairly constant presence in her house.'\n\nAfter hearing Chuck Berry, the black poet of rock 'n' roll sensibility, on American Forces Network radio broadcasting fuzzily from Germany in 1956, Williams acquired a UK EP that gathered together the songs 'Maybellene', 'Thirty Days (To Come Back Home)', 'Wee Wee Hours' and 'Together (We Will Always Be)'. He and Page played it incessantly, the latter being especially taken with 'Maybellene' and its tale of amorous automobile class struggle, and with 'Thirty Days'.\n\nFrom the equipment Page quickly began to amass, it seems that this only child was a little spoilt \u2013 or, at least, certainly lucky. He was the first of his friends to acquire a reel-to-reel tape recorder, which he soon replaced with a newer model, selling the older one to Williams so he could then pass on the tapes of songs he would diligently record off the radio.\n\nDiscerning in their taste, certainly to their own minds, these boys truly cared for only a handful of artists: Elvis Presley, Gene Vincent, Little Richard, Chuck Berry and Jerry Lee Lewis \u2013 the eccentric and wild Jerry Lee, with his 13-year-old bride, being Page's especial preference. Eddie Cochran would soon emerge to join this pantheon.\n\nThey would visit and revisit their local cinemas to watch such films as _The Girl Can't Help It_ , a minor triumph in 1956 that featured Little Richard, Fats Domino, Eddie Cochran, Julie London and the Platters. Also released that year was the more pedestrian _Rock, Rock, Rock!_ , which had a highlight performance of 'You Can't Catch Me' by Chuck Berry, his patent-leather pompadour and sneering grin permanently lending him the appearance of one of those black pimps whose look Elvis Presley had tried so hard to emulate. One Saturday afternoon in 1960 Page and Williams would hitchhike 50 miles to Bognor Regis to catch Berry performing a solitary tune in the classic film _Jazz on a Summer's Day_.\n\nIn the record department of Rogers, an electrical goods shop on Epsom High Street, the three boys ingratiated themselves with the girl behind the counter. This ally would provide them with glimpses of record-company schedules of forthcoming releases. The boys would search out the most interesting names. 'Frankie Avalon and Bobby Rydell were clearly to be overlooked in favour of the likes of Screamin' Jay Hawkins or Big \"T\" Tyler,' recalled Williams. 'Also, song titles could often be a good indication of something a little stronger. The dreaded \"A White Sport Coat (and a Pink Carnation)\" was hardly going to evoke the sort of enthusiasm and anticipation we would have for titles such as \"Rumble\", \"I Put a Spell on You\" or \"Voodoo Voodoo\", was it?'\n\nSoon appreciating the limitations of his Spanish acoustic instrument, Page worked for some weeks during the school summer holidays on a milk round, until he had saved up enough money to buy a H\u00f6fner President acoustic guitar. 'It was a hollow-bodied acoustic model with a simple pickup,' said Williams, 'but when he attached it to a very small amplifier, it made something like the sound we all admired. I can recall that Saturday morning when I was summoned to his house to first feast eyes on it. Jim was like the cat with the cream. Pete and I were allowed a strum, but by now we realised that any aspirations we might have had in that direction were going to be dwarfed by Jim's talent, desire and progress.'\n\nAfter Page had acquired his H\u00f6fner President, his parents paid for lessons from a guitar tutor. But the teenager, anxious to play the hits of the day, found himself mired in learning to sight-read; soon he abandoned the lessons, preferring to attempt to learn to play by ear. Later he would appreciate that his impatience had been an error, finally picking up the skill of reading music in the mid-1960s.\n\n'Rock Island Line', the tune that Wyatt had been playing when Page approached him, was a Top 10 hit in 1956 for Lonnie Donegan on both sides of the Atlantic \u2013 in the UK alone the record sold over a million copies. The song was an interpretation of the great bluesman Leadbelly's own version, and it became the flagship for skiffle music.\n\nSkiffle, a peculiarly British grassroots companion movement to rock 'n' roll that required no expensive equipment, was played on guitars but also on homemade and 'found' instruments. Donegan, a member of Ken Colyer's Jazzmen, would play with a guitar, washboard and tea-chest bass during intervals at Colyer's traditional jazz sets. In 1957 the BBC launched its first 'youth' programme, _Six-Five Special_ , with a skiffle title song. The craze swept Britain at an astonishing rate: it was estimated that in the UK there was a minimum of 30,000 youngsters \u2013 maybe almost twice that \u2013 playing the musical form. Across the country groups were created: John Lennon's Quarrymen were a skiffle group that would lead to the formation of the Beatles.\n\nIn accord with this spirit of the age, Page formed such a skiffle group, which his parents permitted to rehearse in their home. Really, this 'group' was little more than a set of likeminded friends, sharing their small amounts of knowledge about this new upstart form. Yet they seemed bestowed with a measure of blessing: in 1957, with Page just 13 years old, the James Page Skiffle Group, following an initial audition, won a spot on an early Sunday evening children's BBC television show, _All Your Own_ , hosted by Huw Wheldon, a 41-year-old rising star (11 years later Wheldon would become director of BBC television). The slot in which they were to be featured was one hinged around 'unusual hobbies'. How did they get this television slot? By chance, runs part of their appearance's myth: the show was looking for a skiffle act, and someone working on it was from Epsom and had heard of Page's band. But there is also a suggestion that Page's ever-supportive mother wrote a letter to the programme, suggesting her son's group.\n\nUnfortunately, the membership of the James Page Skiffle Group has largely been lost in time. For the television appearance, a boy named David Hassall, or perhaps Housego, was involved. Not only did his family own a car, but his father possessed a full set of drums, which David endeavoured to play.\n\nOn a day during the school holidays when the show was to be recorded, Page and Williams caught a train up to London to the BBC studio. Page's mother had phoned William's father to ask if his son would accompany him to the recording. 'The electric guitar itself was already heavy enough for him to carry, but the amplifier was like a little lead box and he clearly could not carry both.'\n\nAt around 4 p.m. Huw Wheldon appeared, fresh from a boozy media lunch, and asked: 'Where are these fucking kids then?'\n\nHis hair Brylcreemed into a rock 'n' roller's quiff and his shirt collar crisply fitted in the crew-neck of his sweater, Page \u2013 his H\u00f6fner President guitar almost bigger than himself \u2013 led his musical cohorts through a pair of songs, 'Mama Don't Want to Skiffle Anymore' and 'In Them Old Cottonfields Back Home'. (Page had also prepared an adaptation of Bill Doggett's 'Honky Tonk', but he was \u2013 rightly \u2013 doubtful he would get to play it, as he felt certain they would need him to sing.) After the performance, he was interviewed by Wheldon, and, with an irony now all too evident, Page declared to the avuncular presenter that his intention was to make his career in the field of 'biological research', modestly declaring himself not sufficiently intelligent to become a doctor. His 'biological research' remark certainly was not glib; Page wanted, he told Wheldon, to find a cure for 'cancer, if it isn't discovered by then'. Clearly this was a serious, thoughtful young man.\n\nYou can only imagine the confidence that this TV appearance must have engendered in the boy who had just become a teenager: in 1957 no one knew anyone who had appeared on the magical new medium of television.\n\nHaving been watched by an audience of hundreds of thousands at the age of 13, why not carry on as he had begun? Success might not have been instant, but within four years Jimmy Page would become a professional musician.\n\nIn the meantime, BBC television had finally begun to give limited exposure to rock 'n' roll, and Buddy Holly appeared on its solitary television channel. 'When he was killed in a plane crash in 1959,' said David Williams, 'I recall that Pete, Jim and I put on black ties and went to the local paper shop to buy all the newspapers that carried photos and obituaries of one of our heroes.'\n\nIn his woodwork class Page carved a reasonable simulacrum of a Fender Jazz Bass, modelling it on the instrument used by Jerry Lee Lewis's bassist in the film _Disc Jockey Jamboree_. 'It sounded good enough,' said Williams.\n\n'To say Jim was dedicated would be an understatement. I hardly ever saw him when he wasn't strapped to his guitar trying to figure out some new licks.' Williams noted that Page's principal inspiration was no longer Elvis Presley or the anguished Gene Vincent, but the ostensibly more wholesome Ricky Nelson. This should not be a surprise: Nelson's upbeat rockabilly tunes featured the acclaimed James Burton on guitar, as much an inspiration to Page as Scotty Moore. Ten years later Burton would be leader of Elvis Presley's TCB band, playing with the King until Elvis's death in 1977.\n\n'Those old Nelson records might seem pretty tame now, but back then the guitar solos (including the ones played by Joe Maphis) were cutting-edge stuff and greatly impressed my pal,' said Williams. 'I remember that he struggled for a long time with the instrumental break of \"It's Late\", but eventually someone showed him the fingerings he was after and he happily moved on.'\n\nNow Page set about forming a group that played more than skiffle. He found a boy who played rhythm guitar \u2013 though with little of the feel of rock 'n' roll \u2013 in nearby Banstead, and then he found a pianist.\n\nAlthough lacking either a drummer or a name, the trio were, after a number of practice sessions, deemed sufficiently ready by Page to play their first show at the Comrades Club, a drinking establishment for war veterans in Epsom town centre.\n\nThe gig was not a colossal success. In fact, Williams said it was 'a complete shambles'. Certainly, it didn't help that the three musicians lacked a drummer to propel the tempo; later in his career Page would ensure he played with the very best drummer he could find.\n\n'As rock 'n' roll progressed,' said Wyatt, 'Jimmy and I added pickups to our guitars; we were going electric. Pete Calvert, a left-handed guitarist and friend of Jimmy's and mine, had a small early Watkins amplifier and I had a Selmer. Jimmy had a bigger Selmer, a sign of what was to come? All three of us were always around each other's houses banging rock 'n' roll. Tommy Steele was making headlines as Britain's first rock 'n' roller, and although that was cool we preferred the grittier sound of the American artists such as Eddie Cochran, Gene Vincent and the Blue Caps and, of course, Elvis. And for Jimmy and me, the sound made by Gene Vincent's lead guitarist, Cliff Gallup: that was the style and guitar sound we loved the best in those days.'\n\nPage knew something had to change. At an electronics trade fair at London's Earls Court Exhibition Centre, he watched a young schoolboy called Laurie London stand up to sing on one of the stands. (Soon London would be at the top of the charts, in both the UK and USA, with his interpretation of the gospel song 'He's Got the Whole World in His Hands'.) Page noticed that the guitarist in London's backing group was playing a Fender Telecaster, the solid-body guitar he truly coveted that he had seen Buddy Holly playing on television. After the performance, Page spoke with London's guitarist, took the Telecaster in his hands and played 'Go Go Go (Down The Line)', a Roy Orbison tune covered by Ricky Nelson, with Page's idol James Burton on the guitar parts.\n\nFender Telecasters, made in the United States, were extremely pricey. Far more affordable, and on sale in London's musical-instrument shops, was the Futurama Grazioso, a Fender copy replete with tremolo arm, manufactured in Czechoslovakia. Page acquired a second-hand version of this instrument.\n\nConcert venues across the United Kingdom were responding to the new youth market for rock 'n' roll. By 1958 Epsom's Ebbisham Hall, little more than a church-hall-type building, had been renamed the 'Contemporary Club' for the rock 'n' roll events it put on each Friday night.\n\nBut with another group with whom he briefly played, Page would not even get as far as the Contemporary Club. At around the age of 14, Page briefly became a member of a fledgling local act called Malcolm Austin and the Whirlwinds. On lead vocals was the aforementioned Austin. Tony Busson played bass; Stuart Cockett was on rhythm guitar; there was a drummer named Tom whose surname has evaporated with time; and 'James Page', as he was billed, played lead guitar. It was Wyatt who had introduced the various musicians to each other. In 1958 Malcolm Austin and the Whirlwinds played at Busson's school Christmas concert, a set largely consisting of covers of Chuck Berry and Jerry Lee Lewis tunes; they played no more than another couple of dates.\n\nBusson, who was two years older than the group's guitarist, said that 'James' Page was 'very trendy: Italian jackets and Italian shoes \u2013 very pointed. Very cool in his tight jeans and trousers, but very baby-faced. We would go round to his house with our acoustic guitars and listen to his 45s and albums. His mum was always very receptive. She'd give us soft drinks. All we really talked about were guitars and pop music. When I first met Jimmy he only had a semi-acoustic H\u00f6fner. Then he got a solid electric, a Futurama Grazioso. He was a great fan of Gene Vincent and the Bluecaps, and also of Scotty Moore. I think he liked anything that was a bit complicated and a bit different.'\n\nThe guitarist's home, remembered Busson, was 'very lower middle-class.' But Page struck him as 'very arty: I thought if he didn't have a career as a musician he'd be an artist. He left school at 15. I thought he would make it. But I also wondered, \"How are you going to support yourself in the interim?\"' Soon Busson would receive an answer.\n\nFor Epsom also had larger venues in which more prestigious acts would perform. Wyatt recalled the buzz when a genuine professional rock 'n' roll show came to Epsom \u2013 creating an atmosphere like that of a circus or fair arriving in town. The concert was held at the local swimming baths. 'Top of the bill,' said Wyatt, 'was a singer, one Danny Storm, whose claim to fame was being Cliff Richard's double. He was a dead ringer. The second headliner was the Buddy Britten Trio. Buddy was a Buddy Holly lookalike. Both Jimmy and I went along to the show, which was very exciting at the time. Halfway through, the comp\u00e8re announced an open-mike talent show; Jimmy and I entered. We both got to play a guitar. I did \"Mean Woman Blues\" and Jimmy did an instrumental, either \"Peter Gunn\" or \"Guitar Boogie Shuffle\".'\n\nUndaunted by the experience of his show at the Comrades Club, Page had persevered and found a drummer and come up with a name: the Paramounts. And at the end of the summer of 1959 he had a show booked for the Paramounts at the Contemporary Club, supporting Red E. Lewis and the Redcaps, a London group modelled largely on the act, antics and material of Gene Vincent and His Bluecaps.\n\nAlthough the Paramounts even had a vocalist of sorts, their material that night largely consisted \u2013 in the manner of the time \u2013 of an instrumental set; Page's strident guitar playing on Johnny and the Hurricanes' recent hit 'Red River Rock' was notable, impressing Red E. Lewis. Lewis informed his group's manager, one Chris Tidmarsh, of this guitarist's prowess: at the end of the Red E. Lewis and the Red Caps' set, Page came out onstage, borrowed the solid-body guitar of Red Caps guitarist Bobby Oats and played a few guitar parts, including some Chuck Berry solos.\n\nFrom the rear of the hall Page was watched by his parents. Did they believe he would grow out of this silly interest? He told me: 'No. Actually they were very encouraging. They may not have understood a lot of what I was doing, but nevertheless they had enough confidence that I knew what I was doing: that I wasn't just a nut or something...'\n\nAlso watching the Paramounts that night, from nearer the stage than his parents, was Sally Anne Upwood, Page's girlfriend at school, a relationship that lasted for a couple of years. Older than her boyfriend, Sally Anne was in Wyatt's class and able to observe Page's musical development.\n\nJimmy Page and the Paramounts played further shows at the Contemporary Club; they supported such acts as the Freddie Heath Combo, who would later be known as Johnny Kidd & the Pirates, one of the greatest English rock 'n' roll groups. And when Bobby Oats left Red E. Lewis and the Redcaps at Easter 1959, Chris Tidmarsh invited 15-year-old Page to audition, above a pub in Shoreditch, East London. He got the gig, at \u00a320 a week.\n\nClearly Page's life was expanding \u2013 philosophically, as well as musically. 'My interest in the occult started when I was about 15,' he told me in 1977. At this time in his life, when still at school, he read Aleister Crowley's _Magick in Theory and Practice_ , a lengthy treatise on Crowley's system of Western occult practice; not an easy book to first comprehend, and a clear indication of the full extent of Page's precocious intelligence. The book struck into his core, and he said to himself, 'Yes, that's it. My thing: I've found it.' From that age he was on his course.\n\n## 2\n\n# FROM NELSON STORM TO SESSION PLAYER\n\nAt first Jimmy Page could only play with Red E. Lewis and the Redcaps at weekends; he was, after all, still at school.\n\nIn fact, at first his father had nixed the idea of his playing with the group. Chris Tidmarsh had needed to come down to 34 Miles Road to see him; it was only when he explained that almost all of the Redcaps' dates were at the weekend and would hardly interfere with his son's schooling that Jimmy's dad agreed. 'Oh, okay then,' said the elder James Page.\n\nYet soon Page had a major contretemps with Miss Nicholson, the deputy headmistress. When he informed her that he intended to be a pop star when he left school, this martinet was utterly dismissive of him. The minimum school-leaving age was 15 at the time, so he walked out of the school with his four GCE O levels and never looked back.\n\n'Jimmy's playing was constantly evolving,' recalled Rod Wyatt. 'After he left school he could play lead and pick like Chet Atkins; he was a real prodigy. We still jammed at each other's houses, but not so frequently. The thing about Jimmy was that, unlike most guitarists of those early days, he could play many styles and genres of music.'\n\nChris Farlowe and the Thunderbirds were an emerging act on the R&B circuit in 1960. Page had first seen Farlowe perform three years before, at the British Skiffle Group Championship at Tottenham Royal in north London.\n\nFarlowe's throaty soul vocals fronted the outfit, but it was his guitarist Bobby Taylor who Page would assiduously study. 'He would sit there and watch Bobby playing. Then he'd come backstage and say, \"Oh man, what a great guitar player you are.\" So Bobby influenced him a great deal,' Farlowe told writer Chris Welch. 'Jimmy was very keen to meet him as he thought he was the coolest guitarist he'd ever seen. Bobby Taylor was a very handsome bloke and always dressed in black... Jimmy used to come to our gigs at places like the Flamingo. Then one day he walked up to us at some hall in Epsom, where he lived, and said, \"I'd like to finance an album of you and the band.\"'\n\nClearly the 16-year-old Page, who was the same age as Farlowe, had a lucid eye on his future, as he had saved the money, aware that this creative investment would eventually repay him handsomely. And he also declared that he would be the producer of this album, a pronouncement of almost shocking confidence and self-possession from one so young.\n\nThe album was recorded at R. G. Jones Studios in Morden, Surrey. Page, observed Farlowe, seemed thoroughly _au fait_ with the workings of a recording studio: 'He knew what to do and just plugged the guitar directly into the system without using any amplifiers. He didn't play any guitar himself. He didn't want to, not with Bobby Taylor playing in the studio.'\n\nThe songs included a powerhouse version of Carl Perkins's 'Matchbox' and a hard rendition of Barrett Strong's 'Money', driven by a thundering Bo Diddley beat. But the LP would not be released until 2017, on Page's own label.\n\nNot content with working his way to becoming the greatest rock guitarist, Page's intuition had clearly told him to study the art of record production too. Did he have a glimmer that he would bring all this together in the not-too-distant future?\n\nIn 1960 Red E. Lewis and the Red Caps were introduced to the beat poet Royston Ellis, who was looking for musicians to back him at a series of readings.\n\nEllis was born in 1941, three years before Jimmy Page, in Pinner, north-west London, an outer suburb, like Heston in far west London, where Page first lived. Leaving school at 16, he was determined to become a writer, and at the age of 18 he had his first book published, _Jiving to Gyp_ , a collection of his poetry. Ellis was immediately taken with rock 'n' roll; he would supplement his meagre earnings from poetry by writing biographies of the likes of Cliff Richard and the Shadows and James Dean. In 1961 he published his account of UK pop music, _The Big Beat Scene_.\n\nEllis referred to his live events, mixing beat music and poetry, as 'Rocketry'. At first he had been supported by Cliff Richards's backing group, the Drifters, who, upon changing their name to the Shadows to avoid confusion with the American R&B vocal group, almost immediately had a number one hit with 'Apache' and could no longer fulfil this function for the poet.\n\nDeterminedly bisexual and looking for someone to pick up, in 1960 Ellis had encountered George Harrison in the Jacaranda coffee bar in Liverpool. Although Harrison managed to avoid the poet's advances, the Beetles \u2013 as they were then known \u2013 ended up backing his poetry reading in the city. Ellis always claimed it was he who suggested they substitute the second 'e' in their name for an 'a'. Lennon later said he saw Ellis as 'the converging point of rock 'n' roll and literature'; the song 'Paperback Writer' was said to have been inspired by him.\n\nThrough Red E. Lewis and the Redcaps, Ellis had learned of the stimulant effects of chewing the Benzedrine-covered cardboard strip inside a Vick's inhaler, useful for the increasing array of late-night shows the group needed to play in far-flung parts of Britain. The poet turned the Beatles on to this, staying up talking to them until nine o'clock the next morning.\n\nWhen it came to his backing music, Ellis decided he did not require the entire musical combo of Red E. Lewis and the Red Caps. Instead he settled on only one musician: Jimmy Page.\n\nBetween late 1960 and July 1961 Page played several stints backing Ellis. One of the most significant dates they played was a television broadcast, on ITV's Southern Television, recorded in Southampton with Julian Pettifer. Ellis would later claim that he had secured Page his first TV appearance, though this was manifestly not the case.\n\nPage was still playing his second-hand Futurama Grazioso; soon it would be replaced with a genuine Fender Telecaster. On 4 March 1961 he and Ellis played together at Cambridge University, at the Heretics Society. And on 23 July 1961, having played in assorted coffee bars and small halls, the pair were faced with a bigger challenge. Twenty-year-old Ellis, accompanied by seventeen-year-old Page, was part of the Mermaid Festival at the newly opened experimental Mermaid Theatre, by London's Blackfriars Bridge. Such illustrious names as Louis MacNeice, Ralph Richardson, Flora Robson and William Empson were also giving readings at the festival.\n\n'Jimmy Page was very dedicated to my poetry, understood it, and we worked well together, producing a dramatic presentation that was well received both on TV and stage,' said Ellis.\n\n'Jimmy composed his own music to back my poems \u2013 usually ones from _Jiving to Gyp_ , although I might have been performing the one with the line \"Easy, easy, break me in easy\" from my subsequent book _Rave_. The Mermaid show was the peak \u2013 and possibly the final one \u2013 of our stage performances.'\n\n'Royston had a particularly powerful impact on me,' said the musician of the poet's work. 'It was nothing like I had ever read before and it conjured the essence and energy of its time. He had the same spirit and openness that the beat poets in America had.\n\n'When I was offered the chance to back Royston I jumped at the opportunity, particularly when we appeared at the Mermaid Theatre in London in 1961. It was truly remarkable how we were breaking new ground with each reading.\n\n'We knew that American jazz musicians had been backing poets during their readings. Jack Kerouac was using piano to accompany his readings, Lawrence Ferlinghetti teamed with Stan Getz to bring poetry and jazz together.'\n\nThese arty events with Royston Ellis were, however, rare and unusual for Page. More commonly he simply toured incessantly with Red E. Lewis and the Redcaps \u2013 and then Neil Christian and the Crusaders.\n\nRed E. Lewis and the Redcaps' manager Chris Tidmarsh had decided that he would become the group's singer, renaming himself Neil Christian. In accordance with his own change of identity, Tidmarsh\/Christian gave the group the moniker the Crusaders, and Page became 'Nelson Storm'. Rhythm guitarist John Spicer was henceforth known as 'Jumbo', while drummer Jim Evans was given the sobriquet of 'Tornado'.\n\nPlaying the same circuit, with Screaming Lord Sutch and the Savages, was a guitarist who had also grown up in Heston. His name was Ritchie Blackmore, and he had a bright future as a founding member of Deep Purple and celebrated guitar hero in his own right.\n\n'I met Jimmy Page in 1962. I was 16, 17,' he recalled of their first meeting, at a time when 'Nelson Storm' had acquired a new instrument. 'We played with Neil Christian and the Crusaders. Jimmy Page was playing his Gretsch guitar. I knew he was going to be somebody then. Not only was he a good guitar player, he had that star quality. There was something about him. He was very poised and confident. So I thought, \"He's going to go somewhere, that guy \u2013 he knows what he's doing.\" But he was way ahead of most guitar players. He knew he was good too. He was the type of guy, who... he wasn't arrogant, but he was very comfortable within himself.'\n\nAfter two years of life on the road, Page came down several times with glandular fever, a lingering virus that was a consequence of exhaustion and a bad diet \u2013 and possibly too regular an ingestion of the Vick's Benzedrine strip. In October 1962, when he was only 18, 'Nelson Storm' quit the Neil Christian outfit.\n\nAlmost immediately he enrolled at Sutton Art College in Surrey to study painting, a love almost as great as the guitar. Needless to say, Page's love of music was undimmed, and he had extremely broad taste, eagerly lapping up classical music, both old and new, especially the groundbreaking work of Krzysztof Penderecki, the Polish composer whose 1960 work _Threnody to the Victims of Hiroshima_ conveyed the devastation wrought on 6 August 1945 on the Japanese city. Page's study of Penderecki's work would be reflected much later in his use of the violin bow on his guitar.\n\n'I was travelling around all the time in a bus,' he told Cameron Crowe in _Rolling Stone_ in 1975. 'I did that for two years after I left school, to the point where I was starting to get really good bread. But I was getting ill. So I went back to art college. And that was a total change in direction... As dedicated as I was to playing the guitar, I knew doing it that way was doing me in forever. Every two months I had glandular fever. So for the next eighteen months I was living on ten dollars a week and getting my strength up. But I was still playing.'\n\nOnly days after Jimmy Page left Neil Christian and the Crusaders he experienced something of an epiphany. For the very first time a package tour of American blues artists was scheduled to play in the United Kingdom. Following concerts in Germany, Switzerland, Austria and France, the American Folk Blues Festival had a date scheduled on 22 October 1962 at Manchester's Free Trade Hall, with both afternoon and evening performances. On the bill were Memphis Slim, Sonny Terry and Brownie McGhee, Helen Humes, Shakey Jake Harris, T-Bone Walker and John Lee Hooker.\n\nPage arranged to go with his friend David Williams, but opted to catch the train and meet him in Manchester rather than travel together by road. By now he seemed to have registered that one of the causes of his ill health had been squeezing into an uncomfortable van to travel those long distances across Britain with the Crusaders.\n\nDavid Williams travelled with a trio of companions he had met at Alexis Korner's Ealing Jazz Club, in reality no more than a room in a basement off Ealing Broadway in West London. Fellow aficionados of this music, these companions had recently formed a group. Its name? The Rolling Stones. These new friends were called Mick Jagger, Keith Richards and Brian Jones.\n\nAlthough the first set of the American Folk Blues Festival rather failed to fire, perhaps an expression of the wet Manchester afternoon that it was, the evening house more than lived up to their expectations. Especially when John Lee Hooker closed the show with a brief, three-song set, accompanied only by his guitar. 'It may have been a damp and grey Manchester outside, but we thought we were sweltering down on the Delta,' said Williams. Hooker had been preceded by T-Bone Walker, the 'absolute personification of cool', according to Williams. 'He performed his famous \"Stormy Monday\" on his light-coloured Gibson. His playing seemed effortless, and his set just got better and better as he dropped the guitar between his legs and then swung it up behind his head for a solo. I did not look at Jim, Keith or any of the others while this was all going on, but I can tell you that afterwards they were full of praise and mightily impressed.'\n\nPage, Jagger, Richards, Jones and Williams then drove back to London through the night, Jones nervous about the rate of knots at which they were travelling. In 1962 the M1, Britain's only motorway, extended no further from London than to the outskirts of Birmingham, a hundred miles north of the capital. 'Eventually we made it to the motorway and came across an all-night service station. Again, for most of us this was a real novelty. However, Jim was a seasoned night-traveller by now and he clearly enjoyed talking me through the delights of the fry-up menu. After a feed we resumed our journey, and it was still dark when we reached the outskirts of London.'\n\nEarly on in his time at Sutton Art College, Page encountered a fellow student called Annetta Beck. Annetta had a younger brother called Jeff, who had recently quit his own course at Wimbledon Art College for a job spray-painting cars. Hot-rod-type motors would become an obsession for Beck.\n\nIn a 1985 radio interview on California's KMET, Beck told host Cynthia Foxx: 'My older sister, as I remember it, came home raving about this guy who played electric guitar. I mean she was always the first to say, \"Shut that racket up! Stop playing that horrible noise!\" And then when she went to art school the whole thing changed. The recognition of somebody else doing the same thing must have changed her mind. She comes home screaming back into the house saying, \"I know a guy who does what you do.\" And I was really interested because I thought I was the only mad person around. But she told me where this guy lived and said that it was okay to go around and visit. And to see someone else with these strange-looking electric guitars was great. And I went in there, into Jimmy's front room... and he got his little acoustic guitar out and started playing away \u2013 it was great. He sang Buddy Holly songs. From then on we were just really close. His mum bought him a tape recorder and we used to make home recordings together. I think he sold them for a great sum of money to Immediate Records.'\n\nBeck and Page began to spend afternoons and evenings at Page's parents' home, playing together and bouncing ideas off each other. Page would be playing a Gretsch Country Gentleman, running through songs like Ricky Nelson's 'My Babe' and 'It's Late', inspired by Nelson's guitarist James Burton \u2013 'so great', according to Beck. They would play back and listen to their jams on Page's two-track tape recorder. The microphone would be smothered under one of the sofa's cushions when they played. 'I used to bash it, and it would make the best bass drum sound you ever heard!' said Beck.\n\nBut this extra-curricular musical experimentation was not necessarily in opposition to what Page was doing on his art course at Sutton Art College: rather, these two aspects of himself complemented each other. Many years later, when asking Page about his career with Led Zeppelin, Brad Tolinski suggested that 'the idea of having a grand vision and sticking to it is more characteristic of the fine arts than of rock music: did your having attended art school influence your thinking?'\n\n'No doubt about it,' Page replied. 'One thing I discovered was that most of the abstract painters that I admired were also very good technical draftsmen. Each had spent long periods of time being an apprentice and learning the fundamentals of classical composition and painting before they went off to do their own thing.\n\n'This made an impact on me because I could see I was running on a parallel path with my music. Playing in my early bands, working as a studio musician, producing and going to art school was, in retrospect, my apprenticeship. I was learning and creating a solid foundation of ideas, but I wasn't really playing music. Then I joined the Yardbirds, and suddenly \u2013 bang! \u2013 all that I had learned began to fall into place, and I was off and ready to do something interesting. I had a voracious appetite for this new feeling of confidence.'\n\nDespite starting his studies at Sutton, Page would, from time to time, step in during evening sessions with Cyril Davies's and Alexis Korner's R&B All-Stars at the Marquee Club and other London venues, such as Richmond's Crawdaddy Club or at nearby Eel Pie Island. Soon he was offered a permanent gig as the guitarist with the R&B All-Stars, but he turned it down, worried that his illness might recur.\n\nThere was another guitar player on the scene at the time, a callow youth nicknamed Plimsolls, on account of his footwear. Although at first Plimsolls could hardly play at all, he was known to have a reasonably moneyed background that enabled him to own a new Kay guitar. He had another sobriquet, Eric the Mod, a reflection of his stylish dress sense, and he would shortly enjoy greater success when, rather like his idol Robert Johnson, he seemed to suddenly master his instrument, and he reverted to his full name: Eric Clapton.\n\nPage recalled that one night after he had sat in with the R&B All-Stars, 'Eric came up and said he'd seen some of the sets we'd done and told me, \"You play like Matt Murphy,\" Memphis Slim's guitarist, and I said I really liked Matt Murphy and actually he was one of the ones that I'd followed quite heavily.'\n\nEric Clapton was not the only one to note Page's expertise. Soon came an approach from John Gibb of the Silhouettes, a group from Mitcham, on the furthest extremes of south London. Gibb asked Page to help record some singles for EMI, starting off with a tune called 'The Worryin' Kind'.\n\nThe Silhouettes would later occasionally feature Page's new friend Jeff Beck on guitar. What has always been a fascinating psychogeographical truth is that Jimmy Page, Eric Clapton and Jeff Beck, Britain's greatest and most creative rock guitarists of the 1960s, grew up within a radius of about 12 miles of each other.\n\nHaving witnessed Page's guitar skills with the R&B All-Stars at the Marquee Club, Mike Leander, a young arranger and producer, pulled him into a studio for a stint as rhythm guitarist in late 1962. Page was moonlighting from art school \u2013 something that would become a pattern.\n\nLeander had been alerted to go and check out Page by Glyn Johns, another Epsom boy, a couple of years older than Page who had watched him play years before and was now a tape operator. Of that first meeting, years before, Johns said: 'One evening we had a talent night. I remember a boy in his early teens no one had seen before, who sat with his legs swinging over the front edge of the stage and played an acoustic guitar. He was pretty good, he may have even won, but I don't think anyone in the hall that night had any idea that he was to become such an innovative force in modern music.'\n\n'I was really surprised,' Page told _Beat Instrumental_ magazine in 1965 about Leander asking him to play. 'Before that I thought session work was a \"closed shop\".\n\n'Mike was an independent producer then. And he wanted me to play on \"Your Momma's Out of Town\" by the Carter-Lewis group. The record was released and I believe it helped him considerably in joining Decca full time.'\n\nSoon Mike Leander had another, more prestigious session gig for Page. This studio date was with Shadows expatriates Jet Harris, a bass player, and drummer Tony Meehan. The resulting tune, 'Diamonds', was a number one smash, the first of a run of hits for the duo. Later, Harris and Meehan hired one John Baldwin to accompany their act on the road. Already there were glimmers of some kind of destiny at work; soon John Baldwin would metamorphose into John Paul Jones, so renamed for a solo single by Rolling Stones manager Andrew Loog Oldham; Baldwin's new moniker was derived from the film _John Paul Jones_ , a popular 1959 movie about the famed US naval commander.\n\nEven though Harris and Meehan had departed the Shadows, it was a huge honour for the 18-year-old Page to play with the alumni of the group that, prior to the Beatles, was the biggest in the UK, largely due to the skill and charisma of Hank Marvin, their bespectacled guitarist.\n\n'When did I first discover Hank Marvin? When I was about 14, because in those days it was really skiffle for young kids who wanted to learn three chords and have a good time,' Page told John Sugar on BBC Radio 4 in 2011. 'But going past that, more into the world of the American rockabilly and rock 'n' roll was starting to seduce us all as kids. Then you had Cliff Richard and the Drifters [as the Shadows were first known] at that time, putting forward a really, really damned good rendition of it, but it still had that sort of grit identity to it.\n\n'So really it was a question of seeing Hank playing with Cliff as a kid, looking at Hank on the television. He was good, but he came alive with the Shadows. I mean it was such a really, really good band and Hank was such a stylist... I mean, he was so cool. He was and still is. He had this image... He was such a fluent player... In those early years, all of us \u2013 Jeff Beck, myself, Eric Clapton \u2013 we all played things like \"Apache\", \"Man of Mystery\", \"F.B.I.\", those sort of [Shadows] hits...\n\n'Hank managed to come up with this unique sound, and that sound is just so recognisable. He inspired so many guitarists in those days as kids, kids who had no idea they may even be rock stars themselves one day.'\n\nPlaying guitar with Jet Harris and Tony Meehan on live dates, along with John Baldwin, was one John McLaughlin, who had given Page some guitar lessons when McLaughlin was working in a guitar shop. 'I would say he was the best jazz guitarist in England then, in the traditional mode of Johnny Smith and Tal Farlow,' said Page. 'He certainly taught me a lot about chord progressions and things like that. He was so fluent and so far ahead, way out there, and I learned a hell of a lot.'\n\nThe 'Diamonds' session kick-started a new career for Page, one in which he would play up to ten sessions a week, although he was still officially at Sutton Art College. For the next three and a half years, again while officially still a student, he became one of the UK's top two guitar session players: the other was Big Jim Sullivan, and for a time the boy from Epsom, where he continued to live at his parents' house, became known as 'Little Jim'. Working with all manner of artists and styles, he honed his guitar playing during this period. In his early sessions he largely used a black Les Paul Custom he had played with Neil Christian. Known as 'the fretless wonder', and with a trio of pickups, it gave Page great tonal flexibility. When required, he also used a 1937 Cromwell archtop acoustic guitar and a Burns amplifier, or from time to time a Fender Telecaster.\n\nIn June 1963 Page was interviewed on Channel Television, ITV's smallest franchise, broadcasting only to the 60,000 inhabitants of the Channel Islands. With his hair immaculately swept back, Page certainly looked the rocking part, yet his accent and precise, formal speech constructions suggested someone from a rather more middle-class background than his actually was. Noted for the duty-free alcohol and tobacco on offer in this UK tax haven, Jersey and Guernsey enjoyed a certain hip cachet as a holiday location: was that why Page was there?\n\nThe interview was filmed on an outdoor quayside. The first question was the set-up:\n\n_What is a session guitarist?_\n\n'A guitarist who's brought in to make records, not necessarily doing one-night stands, hoping they'll get into the hit parade \u2013 only getting an ordinary fee.'\n\n_He doesn't work for any particular singer all the time?_\n\n'Not necessarily.'\n\n_I gather there are only a few young session guitarists like yourself: why is that?_\n\n'Well, it seems to be quite a closed shop. The Musicians' Union have their own chaps in and they don't really like to get the young people in because the old boys need the work.'\n\n_So how did you become a session guitarist?_\n\n'I don't know. Perhaps it was because I had the feel for it.'\n\n_How long have you been playing the guitar?_\n\n'Four years.'\n\n_Have you always been a session guitarist?_\n\n'No, no. For the last 18 months.'\n\n_Do you play for a regular group yourself?_\n\n'Yes: Neil Christian and the Crusaders.' [By now Page was no longer playing with them.]\n\n_And what sort of things do you do with this group?_\n\n'Well, we do one-night stands all over England.'\n\n_What are the big names that you have backed on disc?_\n\n'Jet Harris and Tony Meehan, Eden Kane, Duffy Power.'\n\n_What is it like working with some of the really big names of show business?_\n\n'Disappointing.'\n\n_Why is that?_\n\n'Well, they don't come up to how you expect them to be. Rather disappointing on the whole, I would say.'\n\n_That's probably bad news for some record fans. What is your professional ambition? Do you want to be a guitarist all the time? Do you want to make your own records?_\n\n'No, not necessarily. I'm very interested in art. I think I'd like to become an accomplished artist.'\n\n_Rather than a guitarist?_\n\n'Yes, possibly.'\n\n_Is this a means to an end for you? Are you hoping to earn enough money through your guitar playing?_\n\n'Yes. Yes. I'm hoping to finance my art by the guitar.'\n\nThe quality of the acts Page worked with built steadily. Carter-Lewis and the Southerners' 'Your Momma's Out of Town' was an early example. 'He was a fast player, he knew his rock 'n' roll and he added to that,' said John Carter. 'He was also quiet and a bit of an intellectual.'\n\nJohn Carter and Ken Lewis were essentially songwriters, with a sub-career as backing singers: the first hit they wrote was 'Will I What?', the number eighteen follow-up to Mike Sarne's 1962 novelty number one hit 'Come Outside'. They had been persuaded to form Carter-Lewis and the Southerners to promote their material. As a session musician Page played guitar on 'That's What I Want', a Carter-Lewis song that became a Top 40 hit in 1964 for the Marauders, a group from Stoke-on-Trent. Then Page briefly became an actual member of the group. Viv Prince, later drummer with the Pretty Things, played with the group while Page was with them, along with Big Jim Sullivan and drummer Bobby Graham. By 1964 Carter-Lewis and the Southerners would become the Ivy League and then magically transform into the Flower Pot Men, who in 1967 hit the UK number four slot with 'Let's Go to San Francisco'.\n\nPage also played on records as diverse as 'Walk Tall' by Val Doonican, a kind of Irish Perry Como, and \u2013 on 6 November 1964 \u2013 with another Irish singer, Them vocalist Van Morrison, on the Belfast group's 'Baby, Please Don't Go', its B-side 'Gloria', and follow-up single 'Here Comes the Night'.\n\nThe twin pillars of Them were Van Morrison and guitarist Billy Harrison. 'We were brought over,' said Harrison, 'in the middle of 1964 and stuck in Decca's West Hampstead studio to see what we had. We did \"Baby, Please Don't Go\", \"Gloria\" and \"Don't Stop Crying Now\", which was released as the first single and died a death.'\n\nThe sessions were produced by Bert Berns, a streetwise New Yorker who had become a songwriter and record producer of some significance; a crucial figure at Atlantic Records \u2013 he revived the career of the Drifters and brought Solomon Burke to the label \u2013 he would later run Atlantic's BANG label, kickstarting the solo careers of Van Morrison and Neil Diamond. At first, influenced by Jerry Leiber and Mike Stoller, the white songwriting team from Los Angeles who via their cartoon-like wit transformed the subject matter of rhythm and blues, Bert Berns had been a composer of considerable success, subtly lacing his tunes with hypnotic Latin influences, especially mambo. Installed in New York's famous Brill Building, the endlessly and effortlessly enthusiastic Berns co-wrote the Isley Brothers' 'Twist and Shout', Solomon Burke's 'Everybody Needs Somebody to Love', The Exciters' 'Tell Him', Them's 'Here Comes the Night' and the McCoys' 'Hang On Sloopy', among many others. (As befitted the sometimes sleazy, occasionally Mob-affiliated world of New York popular music, Bert Berns, who everyone found a fabulous human being, attractive and glamorous to those with a fondness for boho chic, was allegedly 'connected', and possibly even a 'made man'. From his rarefied perspective he would have given Page interesting instruction about the US music business. At their first sessions Led Zeppelin recorded a song about him, 'Baby Come On Home', subtitled 'Tribute to Bert Berns', an exceptionally beautiful soul tune of precisely the type Berns would have produced for Atlantic, which was not released until 1993. In Page's guitar playing on this 1968 recording you can hear his love for Bert Berns.)\n\nIt was Bert Berns's writing of the song 'Twist and Shout' that had first brought him to London. Covered by the Beatles, with John Lennon's extraordinary, searing performance taking the song to a show-stopping further level, 'Twist and Shout' closed _Please Please Me_ , the Liverpool group's first album, the number one LP in the UK for 30 weeks in 1963. Although the Beatles meant nothing in America at that time, Berns's first royalty cheque for his song on the album was for $90,000. In October 1963 he came over to London to see what was going on, producing a handful of no-hoper acts.\n\nAlready working in the British capital was Shel Talmy. A Los Angeleno who had worked with Capitol Records, he had been hired as staff producer by Dick Rowe, the Decca head of A&R \u2013 the man who famously turned down the Beatles but redeemed himself somewhat by signing the Rolling Stones. Rowe now decided that Bert Berns might fit as producer with the Belfast act he had signed named Them.\n\n'Twist and Shout' had been covered yet again, by Brian Poole and the Tremeloes, who turned it into a Top 10 UK hit for Decca Records. It was something of a revenge release, as the act had been signed by Dick Rowe in preference to the Beatles \u2013 Brian Poole and the Tremeloes were, after all, from Essex, which was far more geographically convenient for a Londoner like Rowe than Liverpool.\n\nIn London, where he and Talmy were the only American producers working, Bert Berns had secured work through Decca Records, taking on 'Little Jimmy' Page as his principal session guitarist, recognising his talent and befriending him. 'With the new breed of British producers such as Mickie Most or Andrew Loog Oldham trying as hard as they could to make records that sounded American,' wrote Berns's biographer Joel Selvin, 'Berns was the first American producer trying to make records that sounded British.'\n\nThe sessions with Them for Decca proved as much, the resulting recorded songs utterly unique in the resounding clarity of their sound. 'Bert Berns was inveigled into producing the session,' said Billy Harrison. 'And he brought in Jimmy Page, and Bobby Graham on drums. There was much grumbling, mostly from me, because I felt we could play without these guys. Jimmy Page played the same riff as the bass, chugging along. I played the lead: I wrote the riff.\n\n'Bert Berns had arguments with us about the sound. I thought we were playing it okay: if someone brought in session men you took it as a bit of a sleight. I was very volatile in those days.\n\n'There were various rows. Jimmy Page didn't really seem to want to talk to anybody. Just a stuck-up prick who thought he was better than the rest of the world. Sat there in silence. No conversation out of the guy. No response.'\n\nPossibly Billy Harrison was misinterpreting the shyness that other musicians felt characterised the quiet Jimmy Page. And he may have been projecting his personal prejudices. 'He seemed above everybody, above these Paddies. That was the days when guest houses would have a sign up: \"No salesmen, no coloured, no Irish\". Page had that sort of sneering attitude, as though he was looking down on everybody. He's a fabulous technician, but there's nothing wrong with a bit of friendliness.'\n\n'Their lead vocalist, Van Morrison, was really hostile as he didn't want session men on his recordings,' said drummer Bobby Graham. 'I remember the MD, Arthur Greenslade, telling him that we were only there to help. He calmed down but he didn't like it.'\n\n'Whatever Morrison's reservations, they worked well together, and Graham's frenzied drumming at the end of \"Gloria\" is one of rock's great moments,' wrote Spencer Leigh in his _Independent_ obituary of Graham.\n\nAnd the opening guitar riff on 'Baby Please Don't Go' is one of the defining moments of popular music in the sixties. This was all Billy Harrison's own work. 'What annoyed me later,' he said, 'was that you would start to see how it was being said that Jimmy Page had played a blinding solo on \"Baby Please Don't Go\". I got narked about that: he never said he did it, but he never denied it.'\n\n'For a long time,' said Jackie McAuley, who joined Them the next year, 'Jimmy Page got credit for Billy Harrison's guitar part. But he's owned up about it.'\n\nBert Berns also pulled Page in for 'Shout', a cover of the Isley Brothers' classic that was the debut hit for Glasgow's Lulu & The Luvvers. And he had him add his guitar parts to her version of 'Here Comes the Night', a majestic version that was released prior to Them's effort, but spent only one week in the UK charts.\n\nShel Talmy, a former classmate of Phil Spector at Fairfax High School in Los Angeles, also loved Page's playing, and the guitarist was equally taken with him: a studio innovator, Shel Talmy would play with separation and recording levels, techniques that Page would assiduously study.\n\nSoon after he had arrived in London and started working for Decca, Talmy came across the guitarist: 'Somebody mentioned that they'd heard this 17-year-old kid who was really terrific, and I went and checked him out and I used him. We got along great and he was fabulous. I thought, \"This kid is really gonna go somewhere,\" and I only regret that he didn't call me when he formed Led Zeppelin. It's a shame! I would like to have done that.\n\n'He got it. I mean, he was original. At that time in London there were very few really current musicians: a lot of good musicians, but kind of mired slightly in the past. There were, like, one or two good rhythm sections and that was it. I originally started using Big Jim Sullivan, who was the only other one, and then I found Jimmy, who I thought was even better because he was more with it. He was doing what I thought should be done and certainly what was being done in the States, so it was a no-brainer.'\n\nFitting Page together with drummer Bobby Graham, and from time to time John Baldwin on bass, the producer had a team that was highly resourceful and fast. Talmy has described Graham as 'the greatest drummer the UK has ever produced'. While playing with Joe Brown and the Bruvvers, Graham had been approached by Brian Epstein at a gig at the Tower Ballroom in New Brighton, in June 1962. Would he care to replace Pete Best in the Beatles? Epstein asked him. Graham turned down the offer, leaving the way clear for Ringo Starr.\n\nGraham first met Page when the guitarist was playing with Neil Christian and the Crusaders; they had supported Joe Brown at a show in Aylesbury, Buckinghamshire. 'I was so impressed. We became very good friends, and when I became a producer I always used Jimmy. We started a publishing company called Jimbo Music, for stuff we wrote. Jimmy wasn't one of the most way-out and weirdest characters I ever met: he was very quiet, very shy. Jimmy had a slightly dirtier sound than Big Jim Sullivan \u2013 they used to alternate a lot. Unless the arranger wanted a certain thing they'd fight it out amongst themselves.'\n\nNeither Page nor Bobby could sight-read music \u2013 though the guitarist would learn how to do so over the next couple of years. 'I had to rely on what felt right,' said Graham, who estimated that he played on 15,000 tunes in the course of his career. 'I was loud. My trick was, if the singer took a breath, fill in. I was one of the first of the new generation coming in. Jim Sullivan was already in. Jimmy Page \u2013 same thing, couldn't read a note but had a great feel.'\n\nPlaying sessions paid good money, \u00a39 a time when the average working man earned little more than that a week. And, as befitted the rules of the Musicians' Union, there would be three sessions a day: 10 a.m. until 1 p.m.; 2 till 5; and 7 until 10 p.m. During each session the musicians were expected to finish four songs, and afterwards they would be handed small brown envelopes containing their fees in cash. If you worked all three sessions, you'd come away with almost \u00a330 for a day's work. At the end of each evening, Page, Big Jim Sullivan and Graham would adjourn to such fashionable _bo\u00eetes_ of the day as the Cromwellian and Annie's Room.\n\n'The weirdest thing I ever did with Jimmy was _Gonks Go Beat_ ,' reflected Graham. 'Charlie Katz had booked us into Decca number three studio, the cathedral where they did all the classical recordings. I wasn't supposed to be at that session \u2013 it was the only time at the wrong place. My part looked like a map of the London Underground. Jimmy came over and said, \"I think we're in the wrong place. I can't read my part.\" The musical director said, \"Are you ready, gentlemen?\" and there was complete silence. He looked vaguely in my direction, and I thought he was talking to somebody behind me. He said, \"Bob, you're in at the start,\" and I struggled. Finally he put the baton down and came over and ran it through with me. During the session I looked across and Jimmy was thundering away. At the end of the session I said, \"You looked all right, Jim.\" He said, \"I turned my amp off.\"'\n\nWith Shel Talmy, the trio of the two Jims and Bobby worked with a seemingly endless list of aspirant acts and tunes, such as the Lancastrians' 'We'll Sing in the Sunshine', Wayne Gibson's 'See You Later Alligator' and the First Gear's 'Leave My Kitten Alone', a cover of a Little Willie John tune and the B-side of 'A Certain Girl'. 'Leave My Kitten Alone' was deemed 'Page's most outstanding solo prior to \"Whole Lotta Love\"' by US rock critic Greg Shaw.\n\nOn 15 January 1965, again for Talmy, Page worked with 17-year-old David Jones, the leader of the Manish Boys, on 'I Pity the Fool', a cover of the Bobby Bland tune, backed with 'Take My Tip'. So as not to be mistaken for Davy Jones of the Monkees, David Jones would soon change his name to David Bowie. (In 1964 Page had been a 'member' of Jones\/Bowie's Society for the Prevention of Cruelty to Long-Haired Men, a clear publicity gimmick that succeeded in getting Jones on television news. And Page had already played with a pair of earlier David Bowie line-ups, Davy Jones' Locker and Davy Jones and the Lower Third, both with Shel Talmy producing. And he worked on David Bowie's first, eponymous album, for Deram Records, produced by Mike Vernon.)\n\n'That \"I Pity the Fool\" session was phenomenal,' said Wayne Bardell, then working in Francis, Day and Hunter, a record shop on London's Charing Cross Road, but soon to become a successful manager. 'I was at the session at IBC as a guest of the not-yet Bowie, with Shel Talmy producing, Glyn Johns the engineer and Jimmy Page on guitar.'\n\n'Well, it's definitely not going to be a hit,' Page said, correctly, of the tune that day \u2013 it sold no more than 500 copies. But during the Manish Boys' sessions he gave David Jones a guitar riff that the young singer didn't yet know how to use: as David Bowie he fitted this riff into two separate songs, first on 1970's 'The Supermen' on his _The Man Who Sold the World_ album, and again on 'Dead Man Walking' in 1997. 'When I was a baby,' said David Bowie later, 'I did a rock session with one of the bands, one of the millions of bands that I had in the sixties \u2013 it was the Manish Boys, that's what it was \u2013 and the session guitar player doing the solo was this young kid who'd just come out of art school and was already a top session man, Jimmy Page.'\n\nAnd 'this young kid' had every right to be very excited about the part he played on 'I Pity the Fool', which, despite his misgivings, was a sensationally great record that should have been a hit; this was thanks in no small part to Jimmy Page adding searing, hard-rock guitar, like something Mick Green could have provided for the Pirates.\n\n'I Pity the Fool' might have flopped, but Talmy produced breakthrough singles from a pair of acts that would become two of the biggest UK groups of the 1960s: 'You Really Got Me', the Kinks' third 45, and the Who's 'I Can't Explain'. Page played rhythm guitar on a version of the latter track.\n\n'Because Shel wasn't sure I could play a solo, he asked his favourite session guitarist, Jimmy Page, to sit in,' wrote Pete Townshend in his autobiography. 'And because our band had rehearsed the song with backing vocals in Beach Boys style, but not very skilfully, Shel arranged for three male session singers, the Ivy League, to chirp away in our place. Shel Talmy got a good sound, tight and commercial, and although there was no guitar feedback, I was willing to compromise to get a hit.'\n\nIn _Guitar Masters: Intimate Portraits_ by Alan DiPerna, Townshend referred to Page as 'a friend of mine'. The guitarists certainly had something in common: a fling with Anya Butler, the beautiful \u2013 and older \u2013 assistant to Who co-manager Chris Stamp. Townshend was initially puzzled by Page's presence at the session: 'I said to Jimmy, \"Well, what are you doing here?\" He said, \"I'm here to give some weight to the rhythm guitar. I'm going to do the guitar on the overdubs.\" And I said, \"Oh, great.\" And he said, \"What are you going to play?\" \"A Rick 12,\" I told him. And he said, \"I'll play a...\" Whatever it was. It was all very friendly. It was all very convivial.'\n\nAnd on 'Bald Headed Woman', the B-side of 'I Can't Explain', it was Page who played the fuzzbox licks. On the liner notes to the Who's _Two's Missing_ compilation album, Who bassist John Entwistle said: 'The fuzz guitar droning throughout is played by Jimmy Page. The reason being, he owned the only fuzzbox in the country at that time.'\n\nEntwistle was not exactly correct. Gibson guitars had put a fuzz-tone pedal into production in 1962, giving it the brand name of 'Maestro Fuzz-Tone FZ-1'. Although in limited supply, the devices, imported from the US, could be found from time to time in London's more select musical equipment stores, and it was from one of these that Page had acquired his gadget.\n\nLike many technological developments, the origins of the fuzzbox and the dirty edge it added to a guitar's sound \u2013 which Page would employ to his maximum advantage and could be heard to its defining fullest when played by Keith Richards on the Rolling Stones' 'Satisfaction' \u2013 were accidental. In 1951 Jackie Brenston and his Delta Cats \u2013 actually Ike Turner's Kings of Rhythm \u2013 had hit the number one slot in the US rhythm and blues chart with 'Rocket 88'. A distinctive feature of 'Rocket 88' was the growling sound of Willie Kizart's guitar. On his way from Clarksdale, Mississippi, to Sam Phillips's Sun Studio in Memphis in 1951 to record the tune, Kizart's amplifier had fallen from his car while a tyre was being replaced. Endeavouring to repair the resulting damage to the speaker cone, the guitarist stuffed it with paper: the marginally distorted sound that resulted became a feature of the 'Rocket 88' single, which is often cited as one of the first rock 'n' roll records. From then on, guitarists sought out the means to deliver a similar grimy sound, the likes of Link Wray \u2013 who would poke holes in his loudspeaker \u2013 and Buddy Guy consciously damaging their amps to replicate such a tone. And in 1961 the great country singer Marty Robbins's 'Don't Worry' single hit number three in the US national charts, largely courtesy of his guitarist Grady Martin's muttering instrument being played through a faulty amplifier. Martin soon put out his own single, 'The Fuzz', thus bestowing the malfunction with a semi-official term.\n\nIn Los Angeles a radio-station technician developed an electronic device to create such an effect for producer Lee Hazelwood, who employed it on Sanford Clark's 'Go On Home' 45 in 1960. And in the same city, super session player Orville 'Red' Rhodes, who would become a member of the celebrated Wrecking Crew and was also an electronics whizz, developed a similar device, which was utilised by fellow Wrecking Crew guitarist Billy Strange on Ann Margret's 'I Just Don't Understand'. In turn this led to Strange employing Rhodes's invention with the instrumental surf band the Ventures, a kind of US version of the Shadows, on their late-1962 release 'The 2,000 Pound Bee'. It was this tune especially that had come to the attention of Page; anxious to replicate its juddering sound, he had purchased his own Maestro Fuzz-Tone.\n\nYet it was not entirely to his satisfaction. Luckily, he already knew someone who could assist him with this. Roger Mayer was a friend from the Epsom music scene. By 1964 he was working for the Admiralty Research Laboratory in Teddington, in the Acoustical Analysis section, having developed into something of an electronics boffin. And their friendship persisted: Page and Mayer would visit each other's homes to listen to American records. 'Jimmy came to me,' said Mayer, 'when he got hold of the Maestro Fuzz and said, \"It's good but it doesn't have enough sustain... it's a bit staccato.\" I said, \"Well, I'm sure we can improve on that.\" That conversation spurred me to design my first fuzzbox.'\n\n'I suggested that Roger should try to make something that would improve upon the distortion heard on \"The 2,000 Pound Bee\" by the Ventures,' said Page. 'He went away and came up with the first real good fuzzbox... the first thing that really generated this wonderful sustain.'\n\nRunning off a 6-volt battery, Mayer's fuzzbox was constructed within a custom-made casing, which contained controls for gain and biasing along with a switch that would modify the tonal output. 'Right from square one,' said Mayer, 'Pagey and I wanted something that sustained a lot, but then didn't start jittering as it went away. One of the things that became very, very apparent early on was that you didn't want nasty artefacts. It's very easy to design a fuzzbox \u2013 anybody can do it \u2013 but to make one sound nice and retain articulation in notes, now that's something else.'\n\nPage's part in the Kinks' career is more cloudy. Although it has often been claimed that he played the iconic solo on 'You Really Got Me', this is not the case. 'Jimmy did play rhythm on the first Kinks LP, and certainly did not play lead on \"You Really Got Me\", which preceded the LP by several weeks, or anything else for that matter. I only brought him in to play rhythm because at the time Ray wanted to concentrate on his singing,' said Shel Talmy. In fact, Page had already played acoustic 12-string guitar on 'I've Been Driving on Bald Mountain' and 'I'm a Lover Not a Fighter', on the Kinks' eponymously titled debut album. (In 1965 Page played the solo on an instrumental version of 'You Really Got Me'; almost identical to Dave Davies's original guitar part, it was included on an instrumental album by the Larry Page Orchestra entitled _Kinky Music_.)\n\n'My presence at their sessions was to enable Ray Davies to wander around and virtually maintain control of everything, without having to be down in the studio all the time,' said Page later. 'Ray was producing those songs as much as Shel Talmy was... more so, actually, because Ray was directing them and everything. At one point, there were even three guitars playing the same riff.'\n\n'I'll tell you something about Jimmy Page,' Ray Davies told _Creem_ magazine. 'Jimmy Page thinks he was the first person in the world to ever put a B string where a G string should be. And for me, that's his only claim to fame. Other than that, I think he's an asshole... Jimmy Page and a lot of other people subsequently came to our sessions when we became hot, and I think he played rhythm 12-string on \"I'm a Lover Not a Fighter\", and he played tambourine on \"Long Tall Shorty\".'\n\nIn fact, Page did not 'put a B string where a G string should be'. He told _Melody Maker_ that he would substitute the B string with a top E. Rather than the conventional E string he would swap it for a banjo octave string, either tuned to G or A: 'You'll get a raving, authentic blues sound that you hear on most pop records with that string-bending sound.'\n\n'I didn't really do that much on the Kinks records,' Page later admitted. 'I know I managed to get a couple of riffs in on their album, but I can't really remember. I know that Ray didn't really approve of my presence. The Kinks just didn't want me around when they were recording. It was Shel Talmy's idea. One aspect of being in the studio while potential hits were being made was the press \u2013 too many writers were making a big fuss about the use of session men. Obviously I wasn't saying anything to the press but it just leaked out... and that sort of thing often led to considerable bad feeling.'\n\nFor most of these sessions Page employed a Gibson Les Paul Custom, with the frets filed down 'to produce a very smooth playing action... it just sounded so pure and fantastic,' he told John Tobler and Stuart Grundy for BBC's Radio 1.\n\nDespite the griping of Ray Davies and Billy Harrison, Page played on a number of records that were significant cornerstones of mid-sixties British pop \u2013 outright classics, some of them. These included Shirley Bassey's theme song for _Goldfinger_ , the third James Bond film, on which he played with Big Jim Sullivan and Vic Flick, another renowned UK session guitarist \u2013 the tune was a Top 10 US hit. Then there was Tom Jones's 'It's Not Unusual', number one in the UK and Top Ten in the US; Petula Clark's 'Downtown', a US number one; Kathy Kirby's 'Secret Love'; Marianne Faithfull's 'As Tears Go By'; P. J. Proby's 'Hold Me'; the Merseys' 'Sorrow', covered by David Bowie on his _Pin Ups_ album; the Nashville Teens' 'Tobacco Road'; Brian Poole and the Tremeloes' 'Candy Man'; Twinkle's 'Terry', a motorcycle-death record in the tradition of the Shangri-Las' 'Leader of the Pack' that was number four in the UK charts at Christmas 1964 and banned by the BBC for being in 'poor taste'; 'Baby What's Wrong' and its B-side 'Be a Sect Maniac', the first single from the Downliners Sect, a wild R&B outfit who made the Pretty Things seem like Cliff Richard.\n\nAs it had been with Bert Berns, much of Page's session work was for the Decca label, at their studios in Broadhurst Gardens, West Hampstead, a plain, nondescript building, built like an office block.\n\nHe worked extensively with Dave Berry, a Decca solo star from Sheffield whose first hit had been a cover of his namesake Chuck Berry's 'Memphis Tennessee'. He was one of British rock 'n' roll's first anti-heroes, a true original. 'I noticed how strippers used to tease the audience in Hamburg,' he said of his time playing the circuit in the German port. So almost an entire Dave Berry set might consist of him singing his songs from behind the stage curtain, with only his microphone and hand tantalisingly visible.\n\nWhen Elvis Presley covered Arthur Crudup's 'My Baby Left Me', Scotty Moore's guitar licks had proved such an inspiration for the teenage Jimmy Page. Now Page took the lead guitar part himself on Dave Berry's sensational version of the song, with \u2013 as was customary \u2013 Big Jim Sullivan on rhythm.\n\nBerry's 'My Baby Left Me' only grazed the Top 40, but his sultry 'The Crying Game' was a Top 5 tune when it was released in July 1964. However, this time it was Big Jim Sullivan who took the lead part, with Page providing rhythm; on drums, as per usual, was Bobby Graham. There was a picture in the music press, recalled Berry, of Page standing next to him, along with the engineer Glyn Johns, listening to a playback of 'The Crying Game'. 'Many of the session musicians would have left as soon as they had done their part,' said Berry. 'But Jimmy Page, being a proper player, would listen to his own part. He would sometimes want to do it again. Mind you, at the time Jimmy was in Carter-Lewis and the Southerners: by 5 p.m. he'd be gone to do a gig.'\n\nThe specific session players he used, said Berry, 'were really into it. I must have done a quarter of my career with Decca with that line-up: 25 to 30 songs. Mike Smith would call me with the studio booked. But if Big Jim and Jimmy Page were not available we'd cancel it and wait.' There were at least four tracks on which Page played harmonica: 'C.C. Rider', for example, and Buster Brown's 'Fannie Mae', which relies on a harmonica riff. Meanwhile, Page played both lead guitar and the harmonica part on 'Don't Gimme No Lip Child', the B-side of 'The Crying Game'.\n\nWas Page, who was only 20 years old, anxious to impose his personality in the studio? Not at all, said Berry: 'He was very quiet. The true professional players don't have any edge to them anyway. The bigger the artist, the less edge they have to them. These two guitarists were really great players. And they didn't stick to how this stuff was written out. Big Jim would be improvising his solo. You could hear him doing a vocal counter-melody. We'd say, \"Leave that in, it's real.\" You could work with these guys and suggest things. In 2010, when I met him again, Jimmy seemed exactly the same \u2013 a normal and quiet person. I was very proud of my output: it had a vast range. So when Jimmy Page was in the biggest band in the world I was very proud of my association with them. When I'd meet up with him I'd feel very proud, like a child.'\n\nOn 27 March 1964 Page played heavy fuzz-tone guitar on Carter and Lewis's 'Skinny Minnie'.\n\nBy now this was becoming customary practice for the guitarist. Again, in early 1964, on a session for Screaming Lord Sutch and the Savages, Page augmented his guitar with his Gibson Maestro Fuzz-Tone on a single that was released in October that year, 'Dracula's Daughter', and its B-side 'Come Back Baby', a studio date engineered by the legendary Joe Meek in his tiny Holloway Road set-up. (David Sutch, as his name was registered at birth, was an eccentric English rocker who appeared onstage in a coffin, sometimes dressed as Jack the Ripper \u2013 also the title of an earlier Decca single on which Page played \u2013 and based his act on the American Screamin' Jay Hawkins, who had written and recorded 'I Put a Spell on You'. Sutch's Savages proved a fertile training ground, employing \u2013 among many others \u2013 guitarists Jeff Beck and Ritchie Blackmore and drummer Carlo Little, who had played briefly with the Rolling Stones prior to Charlie Watts. In 1963 Sutch stood as a candidate in a UK by-election, representing the Monster Raving Loony Party, the beginning of a career as a perennially unsuccessful Parliamentary candidate. Later, in 1964, Sutch founded Radio Sutch, a pirate broadcaster based in a wartime fort near the Thames estuary. Before the decade was out, Lord Sutch would reappear in the life of Jimmy Page.)\n\nIn September 1964 Decca Records paid for the dynamic, soulful American singer Brenda Lee, who was signed to the label, to come to London to record at Broadhurst Gardens. 'She said to me, \"I've come here to make a record with the British sound.\" She felt she wouldn't get the same sound in Nashville because they're only just catching up on the British beat group sound of about six months ago,' said producer Mickie Most to _Rolling Stone_ magazine.\n\nThe tune chosen to acquaint Little Miss Dynamite with the zeitgeist was 'Is It True', another song written by Page's musical allies John Carter and Ken Lewis. The guitarist used an early wah-wah pedal on the record, which hit the same number 17 spot on both sides of the Atlantic.\n\nBy now Pete Calvert, Page and Rod Wyatt's guitar-playing buddy from Epsom, had rented a London flat, 4 Neate House in Pimlico. Page would drop in and sometimes stay over if he had an early gig the next day. Soon Chris Dreja of the Yardbirds moved in to one of the rooms.\n\nA desire to improve upon and expand his natural abilities seemed second nature to Page. Having bought a sitar almost as soon as he learned of the instrument's existence, he became one of its earliest exponents in the UK. 'Let's put it this way,' he said. 'I had a sitar before George Harrison. I wouldn't say I played it as well as he did, though. I think George used it well... I actually went to see a Ravi Shankar concert one time, and to show you how far back this was, there were no young people in the audience at all \u2013 just a lot of older people from the Indian embassy. This girl I knew was a friend of his and she took me to see him after the concert. She introduced him to me and I explained that I had a sitar, but did not know how to tune it. He was very nice to me and wrote down the tunings on a piece of paper.' On 7 May 1966 _Melody Maker_ , the weekly British music paper that considered itself intellectually superior to the rest of the pop press, ran an article entitled 'How About a Tune on the Old Sitar?', with much of its information taken from Page.\n\nThis questing side of him surfaced again in his efforts to improve his abilities on the acoustic guitar. 'Most great guitarists are either great on electric or great on acoustic,' said Alan Callan, who first met Page in 1968 and in 1975 became UK vice president of Swan Song Records, Led Zeppelin's label. 'But Jim is equally great on both, because he is always faithful to the nature of the instrument. He told me that, quite early on, he'd gone to a session and the producer had said, \"Can you do it on acoustic rather than electric?\" And he said he came out of that session thinking he hadn't nailed it, so he went home and practised acoustic for two months.'\n\nThe first half of the 1960s was a boom period for UK folk music, with several emerging virtuosos, revered by young men learning the guitar or \u2013 in Page's case \u2013 always eager to improve. John Renbourn, Davey Graham \u2013 who incorporated Eastern scales into his guitar playing \u2013 and Bert Jansch were the holy triumvirate of these players; Page was especially turned on by Jansch, who introduced him to 'the alternate guitar tunings and finger-style techniques he made his own in future Zeppelin classics such as \"Black Mountain Side\" and \"Bron-Y-Aur Stomp\",' according to Brad Tolinski in his book _Light and Shade_.\n\n'He was, without a doubt, the one who crystallised so many things,' Page said. 'As much as Hendrix had done on the electric, I really think he's done on the acoustic.' Al Stewart, a folk guitarist and singer, and, like Jansch, a Glaswegian, explained to Page that Jansch's guitar was tuned to D-A-G-G-A-D \u2013 open tuning, as it was known. Page started to employ this himself.\n\n## 3\n\n# SHE JUST SATISFIES\n\nWhile much of Jimmy Page's work consisted of bread-and-butter pop sessions, from time to time he would be offered the opportunity to indulge his creative side. On the morning of 28 January 1965, for example, half a dozen of Britain's most accomplished musicians met at IBC Recording Studios at 35 Portland Place in London for the morning session slot. Page was on guitar, Brian Auger on organ, Rick Brown played the bass and Mickey Waller was the drummer, with Joe Harriott and Alan Skidmore on saxophones. They were assembled to record an album with the American blues legend Sonny Boy Williamson. 'We started at 10 a.m. and it was all done by 1 p.m.,' recalled Waller. 'Also, it was done completely live: there were no overdubs. We all sat in a circle and played.' After Williamson grew progressively more drunk, his skewed sense of timing made the session increasingly difficult.\n\nPage later recalled: 'Sonny Boy was living in [Yardbirds' manager] Giorgio Gomelsky's flat. Somebody told me once that they went to the house and they heard Sonny Boy plucking a live chicken. I don't know how true that was. That didn't happen when I was there. Sonny Boy and I rehearsed these numbers in the manager's flat, and by the time we got into the studio a couple of days later Sonny Boy had forgotten all of the arrangements. It was cool. Good music comes out of that.' (During Sonny Boy Williamson's time in Britain, the bluesman performed at Birmingham Town Hall: there, a 16-year-old Robert Plant, stunned almost breathless from watching his performance, didn't permit his awe to prevent him from sneaking backstage and stealing one of the blues master's harmonicas \u2013 revenge, apparently, for the legendarily acerbic Williamson having told Plant to 'fuck off' when the teenager attempted to greet him while standing side by side at a urinal.)\n\nWhen the Sonny Boy Williamson album session took place, Page had just become involved with another American \u2013 one who was blonde and female. Jackie DeShannon, hailing from Kentucky, was a beautiful singer-songwriter and a musical prodigy from an early age. By the time she was 11 she had her own radio show. In her early teens she had become a recording artist, at first singing country music. Her records 'Buddy' and 'Trouble' came to the attention of the great American early rocker Eddie Cochran. With Chuck Berry and Buddy Holly, Cochran was a rock 'n' roll singer-songwriter; by a measure of synchronicity he was also a hero of Page \u2013 Led Zeppelin would sometimes feature covers of some of Cochran's greatest songs: 'C'mon Everybody', 'Summertime Blues', 'Nervous Breakdown' (which effectively was what 'Communication Breakdown' was) and 'Somethin' Else'. 'You know, you look like a California girl,' Eddie said to her. 'I think that you should be in California if you want to have a great career.'\n\nDeShannon moved to Los Angeles, where Cochran was based, and he teamed her up with singer-songwriter Sharon Sheeley, his girlfriend, who wrote 'Poor Little Fool' for Ricky Nelson. The two girls started to write songs together, resulting in 'Dum Dum', a hit for Brenda Lee, and 'I Love Anastasia', which scored for the Fleetwoods. (Along with Gene Vincent, Sharon Sheeley was injured in the car crash in England that took Eddie Cochran's life on 17 April 1960.)\n\nAt the age of 15 DeShannon became a girlfriend of Elvis Presley, which became part of her myth; she also had a relationship with Ricky Nelson. Although she failed to have big chart hits of her own in the United States, her version of Sonny Bono and Jack Nitzsche's 'Needles and Pins' was a number one record in Canada before the Searchers covered it in the UK, where it also topped the charts. The Searchers soon covered DeShannon's own song 'When You Walk in the Room', releasing it in September 1964, when it reached number three in the UK charts. In August and September of 1964 she was also one of the support acts on the Beatles' first tour of the USA \u2013 her backing musicians on those dates included a young Ry Cooder.\n\nSniffing the cultural wind, as Shel Talmy, Bert Berns and Brenda Lee had done, Jackie DeShannon arrived in the UK to record at the EMI Studios on Abbey Road at the end of 1964. 'I was very used to working with people like Glen Campbell and James Burton and Tommy Tedesco \u2013 all these great, great guitar players,' she recalled. 'So when I was there I said, \"Who's an amazing acoustic guitar player that I can have on my sessions?\" and they all said that Jimmy Page was the guy, because he had played on a lot of different hit records at the time and was one of the guys on the \"A list\" of studio musicians to call.\n\n'So I said, \"Great, let's have him,\" and they said, \"Well, you can't get him here because he's in art school.\" I said, \"What?\" He showed up... with paint on his jeans and he was the youngest player in the room. I went over to him to play a few of my piddling chords, and when he played them back to me I was almost knocked out of the room. Even then, he was spectacular. I knew right then that he was an amazing talent, so he played on a song of mine called \"Don't Turn Your Back on Me\" and we did some writing together.'\n\nThere was, however, an attraction beyond his guitar-playing skills and Jackie DeShannon's own musical abilities. 'We got together afterwards,' Page said in an interview in 1977 when he revealed how she enticed him with a very attractive proposition: 'She said, \"I've got a copy of Bob Dylan's new album if you'd like to hear it,\" and I said, \"Would I like to hear it?\"'\n\nFor most of 1965 Page and Jackie DeShannon were an item, and this almost-eminent American songwriter took him under her wing; together they wrote the song 'Dream Boy', a rocking single, like Ronnie Spector handling a surf tune. At the time Marianne Faithfull felt that Page was 'rather dull'. She saw his relationship with DeShannon as his way of 'undulling himself'. Tony Calder, her manager and close associate of Rolling Stones manager Andrew Loog Oldham, recalled that 'One night I couldn't get into our hotel room because Jimmy and Jackie DeShannon were in there shagging, so I yelled, \"When you've finished could you write a song for Marianne?\"'\n\nThe result was Marianne Faithfull's second hit, 'Come and Stay with Me', which reached number four. 'In My Time of Sorrow', an album track for Marianne, also emerged from this partnership.\n\n'We wrote a few songs together, and they ended up getting done by Marianne, P. J. Proby and Esther Phillips or one of those coloured artists... I started receiving royalty statements, which was very unusual for the time, seeing the names of different people who'd covered your songs,' said Page.\n\nBut how must it have felt for Page to be having sex with someone who had been to bed with two of his idols, Elvis Presley and Ricky Nelson? No doubt it considerably boosted his sense of himself and who he could be, given his increasing belief in psychic connections and the powerful, allegedly transcendent energies of Aleister Crowley's 'sex magick'.\n\nPage was always financially astute. Early in 1965 he had set up his own publishing company, and soon, urged on creatively and emotionally by Jackie DeShannon, he was making his first solo record. 'She Just Satisfies' was a Kinks-style rocker, released on the Fontana label, on which he sang; its B-side was another Page\u2013DeShannon tune, 'Keep Moving'. Hearing it now, 'She Just Satisfies' sounds like it could have been a likely chart contender.\n\n'\"She Just Satisfies\" and \"Keep Moving\" were a joke,' Page later said, dismissing the record with an element of false modesty. 'Should anyone hear them now and have a good laugh, the only justification I can offer is that I played all the instruments myself except the drums.'\n\nIn his 1965 interview with _Beat Instrumental_ magazine, Page was asked about the possibility of a follow-up to 'She Just Satisfies'. He rejected the notion saying, 'If the public didn't like my first record, I shouldn't think they'll want another.'\n\nIn March 1965 DeShannon took Page on his first trip to the United States, first to New York and then to Los Angeles. For the guitarist, who later admitted his first impressions of the USA came from the glamour of Chuck Berry's witty, lyrically descriptive songs, life was suddenly opened up almost unimaginably.\n\nIn New York, Page crashed in the spare room of Bert Berns's sumptuous Manhattan penthouse apartment, with the producer, who was in town, and his Great Dane and pair of Siamese cats. While Page was in the Big Apple, the ever-dynamic Berns produced Barbara Lewis's 'Stop That Girl', a song written by Page and DeShannon; this mid-tempo heartbreak ballad was included on the Michigan soul songstress's _Baby, I'm Yours_ LP, released on Atlantic that year. Through Berns, Page met Ahmet Ertegun and Jerry Wexler, the head honchos of Atlantic Records; it was a connection that would prove exceptionally valuable. Berns also 'took him to an Atlantic session, where he strummed along uncredited because of the union and immigration'.\n\nThen Page flew to the West Coast. With its warm whisper of fecund possibility, Los Angeles in the mid-1960s seemed like a mythical setting. Almost all knowledge of the city was informed by its portrayal in movies, with Hollywood almost like the Holy Grail. With many of its inhabitants drawn from across the globe by the hope of stardom, LA housed some of the most beautiful individuals, of either sex, that any urban conurbation could boast.\n\nThe perfect weather of Los Angeles, its motorised modernity, gorgeous landscapes and fascination with alternative, free-thinking lifestyles \u2013 since the 1920s the city had been known for its practitioners of the more arcane, esoteric arts \u2013 made for an attractive package.\n\nBut its air of affluence could be illusory. In August 1965, when the foreign press went looking for the riots in the south Los Angeles district of Watts, many newshounds famously drove straight through the neighbourhood. Searching for a 'black ghetto', they were unable to believe that this place, with its palm trees and neat bungalows, could be the scene of murderous urban discontent.\n\nThe Watts riots were in stark contrast to the received wisdom about Los Angeles and southern California in general. But they were also a metaphor for the darkness that lay at its heart, always ready to erupt, like the city's ever-present threat of earthquake.\n\nIt was already apparent that Page had a nose for the zeitgeist, and here he was ahead of the times: for shortly Los Angeles would become the world's popular-music capital. 'I first came here in 1965 when I was a studio musician,' he told the _Los Angeles Times_ in 2014. 'Bert Berns brought me out. He invited me to stay at his place. I met Jackie DeShannon, I saw the Byrds play at Ciro's [the Byrds debuted at Ciro's on 26 March 1965], which I think is now the Comedy Store. It was a magical time to be here. It was really happening.'\n\nOne morning he walked into the coffee shop at the Hyatt House on Sunset Boulevard. Seated there, having his breakfast, was Kim Fowley, a veteran of the Hollywood music scene who had been involved with the Hollywood Argyles, B. Bumble and the Stingers, and the Rivingtons; in London, where he had met Page, Fowley had worked with P. J. Proby. 'In he comes, Mister boyish, dressed in crushed velvet. He spotted me, and came and sat down. He told me he'd just had the most insane, disturbing experience.\n\n'A well-known singer-songwriter of the time, a pretty blonde, had asked him over to her house. When he got there, she'd detained him. He said she'd used restraints. I asked if he meant handcuffs and he said yes, but also whips \u2013 for three days and nights. He said it was scary but also fun. They say there's always an incident that triggers later behaviour. I contend that this was it for Jimmy Page. Because being in control \u2013 that became his deal.'\n\nAfter a few months this early example of a rock 'n' roll couple went their separate ways. 'He wanted to split from the music world because he was getting disillusioned,' said Jackie DeShannon. 'Jimmy wanted to go to Cornwall or the Channel Islands and sell pottery. He couldn't stand the business, the strain, and I couldn't stand his dream of quietness, so we split, but I guess he's changed a lot since then.'\n\nThe song 'Tangerine' on _Led Zeppelin III_ is said to have been inspired by Jackie DeShannon.\n\nIn May 1965 Bert Berns was back in London, producing tracks for Them's first album, this time at Regent Sounds Studio on Denmark Street. Clearly uninfluenced by the protests of Billy Harrison, Berns again brought in Jimmy Page, who provided a 'vibrato flourish' on an interpretation of the Josh White folk song 'I Gave My Love a Diamond'.\n\nPrior to the arrival in October 1962 of the Beatles with 'Love Me Do', their first Parlophone single, and their subsequent phenomenon, not just as performers but supreme songwriters, British pop music was dominated by material that traditional 'Tin Pan Alley' publishers touted to acts. Despite the Liverpool quartet's success, which led to so many emergent acts writing their own material, by 1965 the Beatles had by no means overthrown this system. The Yardbirds, a group largely from the extremes of south-west London, were an act that demonstrated the severe disparity between their singles, chosen by such a method, and the material in the five-piece group's live sets \u2013 essentially another version of the harmonica-wailing, thunderously paced and mutated rhythm 'n' blues sound that the Rolling Stones and Pretty Things and other lesser UK groups like the Downliners Sect were somewhat histrionically howling.\n\nThe Yardbirds had formed after Chris Dreja, Anthony 'Top' Topham and Eric Clapton met at Surbiton Art College. 'It was through Top Topham's father,' said Chris Dreja, 'who had this amazing collection of 78s from America [that was] not available to anybody. It was black blues music, and that was the initial turn-on, of course. Discovering that music was like the genie coming out of the bottle, really. We had really rather kitsch pop music with no free fall and very little emotion back in the depressing post-war fifties and sixties.\n\n'And poor old Anthony Topham gets left out, doesn't he? He was quite pivotal, actually. The band was made up of two halves originally. One half was Top and me at art college, and Clapton was in the same art stream. In Surbiton, Surrey, of all places.\n\n'At that stage Top Topham was perhaps as agile and skilled a guitar player as Eric Clapton. He was only 16, however, and his career with the Yardbirds was stymied when his parents insisted that he must remain in full-time education.\n\n'Topham is still a great guitar player. He went on to play for Chicken Shack. Out of all us he was actually the most talented artist around. Clapton and I were all into music, but he got dropped at Kingston Art School because his attentions were elsewhere. But Top's parents, when we were getting wages from it, grounded him, unfortunately, and that is when we got Clapton. He was really the only professional player we knew out there who had any background in the music we were doing.'\n\nKeith Relf, the group's singer, knew Eric Clapton better than the pair of students who were at college with him, so he went and 'tracked him down', as Dreja remembered. Clapton had already moved on to Kingston College of Art, but had been dismissed after his first year; it was considered by his instructors that he was focused on music and not on art.\n\nBy the end of 1964 the Yardbirds had a blossoming reputation and were considered one of the coolest UK acts, clearly on the cusp of breaking out from being a cult attraction, not least because of their by now revered guitarist. The Yardbirds \u2013 who otherwise consisted of flaxen-haired vocalist Keith Relf, second guitarist Chris Dreja, bass player Paul Samwell-Smith and drummer Jim McCarty \u2013 were managed by Giorgio Gomelsky, who had had the Rolling Stones stolen from him by Andrew Loog Oldham and Eric Easton.\n\nThe song that would pull the Yardbirds up to full pop stardom was 'For Your Love'. One of the first two tunes written by Manchester's Graham Gouldman, later of 10cc, 'For Your Love' had been intended for his group the Mockingbirds, until they turned it down, as did Herman's Hermits, who in Harvey Lisberg had the same management as Gouldman. Undaunted by this negative response, Lisberg, who was very impressed by 'For Your Love', then offered it to the Beatles when they played a season of Christmas shows at the Hammersmith Odeon in 1964. Unsurprisingly, the Fab Four, who had their own abundant source of material, displayed no interest. But supporting the Beatles on these Hammersmith shows were the Yardbirds, and they recognised its chart potential and recorded it.\n\nA good call: the single, released in March 1965, was a big hit. Yet 'For Your Love' was at considerable odds with the rest of the band's previous material. The Yardbirds had already put out a pair of what might be considered more characteristic tunes: 'I Wish You Would', a version of the 1955 Billy Boy Arnold Chicago blues tune; and 'Good Morning, School Girl', an adaptation of the 1937 Sonny Boy Williamson song, often titled 'Good Morning Little Schoolgirl' \u2013 a title that in later years would have guaranteed zero radio airtime. On the live version of 'Good Morning, School Girl', on the Yardbirds' first live album, _Five Live Yardbirds_ , the vocal duties on the song were taken by bass player Paul Samwell-Smith and Eric Clapton rather than singer Keith Relf.\n\nHe might have been underestimated in his days at the Ealing Jazz Club, but by now Clapton was showing that he was very much his own man, utterly singular in his purist vision of the kind of music he should be playing: he was determined that the next Yardbirds single should be an Otis Redding cover. His stance, and clear supreme abilities on the guitar, were beginning to transform him into a hero for his fans. And in March 1965 the _Melody Maker_ headline told the story: Clapton Quits Yardbirds \u2013 'too commercial'.\n\n'I thought it was a bit silly, really,' said Clapton of 'For Your Love'. 'I thought it would be good for a group like Hedgehoppers Anonymous. It didn't make any sense in terms of what we were supposed to be playing. I thought, \"This is the thin end of the wedge.\"'\n\nIn the story that accompanied the _Melody Maker_ headline, Keith Relf gave his version of what had taken place. 'It's very sad because we are all friends. There is no bad feeling at all, but Eric did not get on well with the business. He does not like commercialisation. He loves the blues so much I suppose he does not like it being played badly by a white shower like us! Eric did not like our new record \"For Your Love\". He should have been featured but did not want to sing or anything, and he only did a boogie bit in the middle. His leaving is bound to be a blow to the group's image at first because Eric was very popular.'\n\nChris Dreja put the problem more succinctly: 'We had this massive record and we had no lead guitar player.'\n\nWithin two weeks Clapton had joined John Mayall's Bluesbreakers. After a couple of months graffiti began to appear around London: 'Clapton is God'. John Mayall, a bohemian Mancunian who rivalled Alexis Korner as the godfather of the UK blues scene, had already offered Page the job with the Bluesbreakers, but he had turned it down, clearing the way for Clapton.\n\nPage was clearly in demand. The Yardbirds and their manager Giorgio Gomelsky, at the suggestion of Eric Clapton himself, first approached Page to be the guitarist's replacement.\n\n'It was thought,' remembered Jim McCarty, 'that maybe we could get Jimmy Page because Jimmy was the hottest session player, and Giorgio knew Jimmy. He asked Jimmy if he'd join the band but at that time Jimmy was so busy playing sessions that he wasn't into joining a live band. He said why don't you try one of my understudies, a guy called Jeff Beck. So we went down to see Jeff and asked him to join the band.'\n\nPage's friend Jeff Beck was playing with the Tridents, a rocking blues group he had joined in August 1964, never missing their weekly residence at Eel Pie Island, which would draw up to 1,500 people. Beck accepted the offer.\n\nPage was still shadowed by the ill health that had dogged him during his time with Neil Christian and the Crusaders, and was also aware of the large amounts of money he continued to earn as a session player. But his main reason for turning down the offer, he said, was because of his growing friendship with Clapton. 'If I hadn't known Eric, or hadn't liked him, I might have joined. As it was, I didn't want any part of it. I liked Eric quite a bit and I didn't want him to think I'd gone behind his back.'\n\n(This was not the only act of generosity that Page displayed towards his friend Jeff Beck. When, in 1962, he announced he would be leaving Neil Christian and the Crusaders, Page had suggested Beck as a replacement for himself.)\n\nJeff Beck played his first show with the Yardbirds on Friday 5 March 1965 at Fairfield Halls in Croydon, south London, only two days after Eric Clapton quit the group. They were second on the bill to the Moody Blues, flying high for the first time with their hit 'Go Now'.\n\nBeck was so grateful that Page had recommended him as Clapton's replacement that he went round to Page's parents' house in Epsom and presented his friend with his 1959 Fender Telecaster. 'A beautiful gesture,' said Page later. But Beck's gratitude was realistic: although distinguished in his blues guitar band the Tridents, it was not until he joined the Yardbirds, whom he enriched with his fuzz-soaked solos, that he found the vessel for his upward flight into the guitar stratosphere. In fact, he soon borrowed a quite specific vehicle from Page: his Roger Mayer fuzzbox, on which Beck worked out the Eastern-flavoured riff for 'Heart Full of Soul', the first Yardbirds' single he was involved in. 'I still remember the time Jeff came over to my house when he was in the Yardbirds and played me \"Shapes of Things\". It was just so good \u2013 so out there and ahead of its time. And I seem to have the same reaction whenever I hear anything he does,' recalled Page.\n\n'The great thing about Jeff,' said Chris Dreja, 'is that his roots were also the blues and rock 'n' roll, but he was also much wider in his musical tastes. And he had a mind and a talent that wanted to go much further than playing rock 'n' roll and blues riffs, which was perfect for us because we were about to enter a phase of all sorts of experimentation. In retrospect we put Jeff under a lot of pressure. We would work on stuff and then bring Jeff in. Like, for example, the sitar sound he got on \"Heart Full of Soul\". We brought in a sitar player... but it sounded thin and weedy. We said to Jeff, \"Can you do it?\" And he came in and created this incredible sound. Jeff Beck became a prototype of late-sixties psychedelia. He got chords from Stax and Motown records. The locked-up sound in the band gave it that sound.'\n\n## 4\n\n# BECK'S BOLERO\n\nIt was in 'the latter years of the first half of the 1960s' that Jeff Dexter first encountered Jimmy Page. Dexter was a Mod scenemaker, the DJ at Tiles who, as a 15-year-old, famously demonstrated the Twist on BBC television; he had hung around the 2i's Coffee Bar in London's Old Compton Street, the seed-ground of British rock 'n' roll, where Cliff Richard, among others, had been discovered, and would be instrumental in founding the Middle Earth venue, out of which sprang UK underground rock. 'Jimmy was running around town at that time. But we really became friends about 1965 or 66. We both had an eye for a nice suit and a nice shirt.'\n\nPage and Dexter would meet up in Soho to rummage through the wares of the area's assorted rag-trade specialists, sometimes seeking cloth for jackets and trousers, more often looking for potential shirt fabric. An especial temple of suitably exotic material was found at Liberty, the Tudor-fronted department store on Great Marlborough Street. Armed with their cloth, they would then make their way to Star Shirtmakers on Wardour Street, two doors from the Whisky A Go Go. Star Shirtmakers was run by a Hungarian husband-and-wife tailoring team; they would knock up the fabric into shirts styled precisely as their customers desired, for \u2013 even then \u2013 the ludicrously cheap price of 11 shillings, the equivalent of 55 pence. (After the Beatles had been to their tailor, Dougie Millings, Dexter took them to nearby Star Shirtmakers, beginning a flood of celebrity shoppers at the place.)\n\nOne day, when they were leaving Liberty, Page and Dexter found themselves strolling down Kingly Street, which ran off the west end of the store. There they discovered an art gallery called 26 Kingly Street, with extraordinary lighting, sheets of Perspex and glittery screens. London's first psychedelic gallery, 26 Kingly Street was run by Keith Albarn (whose son Damon is the singer in Blur). 'We'd just discovered acid,' said Dexter. 'I tripped in Jimmy's house but never tripped with him \u2013 I sought refuge with him a few times. I went to a Yardbirds rehearsal when I'd dropped acid. And he looked after me.'\n\nContrary to Billy Harrison's dismissal of Page, Dexter insists that his friend was highly regarded on the London music scene, not simply for his musical accomplishments but as an empathetic human being. 'He was a lovely chap. One of the boys. You'd see him at record launches, and the odd club \u2013 though he didn't go to the Speakeasy as much as many others \u2013 and stuff like that. When I was running the Implosion shows Jimmy would come along. Ian Knight, my cohort on those events, went from Middle Earth to becoming the Yardbirds' staging and lighting guy, and went on to have the same job with Led Zeppelin. We hung out at some of those crazy happenings, like the 14 Hour Technicolor Dream at Alexandra Palace.'\n\nPage had moved up from Epsom and was living in a flat off Holland Road in west London, a thoroughfare that ran from Shepherd's Bush to Kensington High Street; it was an area in which it seemed every single one of its myriad bedsits contained a hippie hash-dealer. In 1966 Dexter was invited to Dei\u00e0 in Majorca, home to a bohemian community, by Lady June, an artist and _\u00e9minence_ _grise_ of the psychedelic scene. In Dei\u00e0 he encountered an especially louche breed of Portobello Road-style hippie chick, some of whom relocated back to London, becoming habitu\u00e9s of Blaises, a nightclub in South Kensington: 'Jimmy and one of these dodgy birds used to get really stoned and play Buffalo Springfield again and again and again. \"This is the direction I want to go in,\" he would say. \"I want to have a band that does magical things.\"'\n\nThe folk scene, to which Page was always drawn, remained a prominent feature of Swinging London. 'I used to go to Les Cousins,' Dexter said of London's dominant folk venue. 'I was best friends with Beverley and John Martyn. Nick Drake only felt comfortable at their flat in Hampstead.'\n\nDexter was always impressed with Page's phenomenal knowledge of art: 'He was a collector. Of everything. He's kept every piece of clothing he's had since he was a child. His mother was incredibly neat and tidy. And so is he.'\n\nDexter also became friends with another woman who would have a significant impact on Page: a French model called Charlotte Martin. She was 20 when they first met, Dexter 19. 'I first clapped eyes on her in a place called Westaway and Westaway, a fantastic shop near the British Museum that sold Scottish knitwear. All the young birds would gather there or at the Scotch House. She was a fabulous model who did it all: magazine level, and then once people saw how gorgeous she was she was employed all over the place. She did all the modelling with the Fool, for their collection. She was great friends with them because they all hung out at Eric's place in the Pheasantry.' 'Eric', of course, was Eric Clapton, and he and Charlotte Martin were an item.\n\nBy now Page had effectively dropped out of art college. Even though he would later acquire a considerable reputation for financial canniness, it is somewhat cheap to suggest that it was only his considerable earnings from session playing that continued to attract him to the craft. In fact, for him the art of recording, and coming to as full an understanding of it as possible, appears to have held far more attraction than treading the rock 'n' roll boards. And in the most select quarters his skills were being further recognised. In August 1965 came the press announcement about the formation of Immediate Records, an independent label that was the pet project of Andrew Loog Oldham, Rolling Stones manager and wunderkind of UK pop, and his business partner Tony Calder. 'Immediate will operate in the same way as any good, small independent label in America,' said Oldham. 'We will be bringing in new producers, while our main hope lies with the pop session guitarist turned producer Jimmy Page and my two friends, Stones Mick and Keith.'\n\nPage had first worked with Andrew Loog Oldham in 1964, on one of Oldham's versions of the Stones' songs, performed by the Andrew Oldham Orchestra, part of his endeavour to become the UK's Phil Spector. That session was at Kingsway Studios in Holborn, London; the producer was John 'Paul Jones' Baldwin.\n\nPage then went on the road with Marianne Faithfull, who that summer had hit the Top 10 with her first release, 'As Tears Go By', written by Mick Jagger and Keith Richards, and on which Page had played.\n\nPage had been recommended to Oldham by Charlie Katz, who booked musicians for his sessions. 'He said to me one day, \"There's this young lad, Jimmy, we are trying him out. Why don't you give him a go? He doesn't read but Big Jim Sullivan will take him under his wing.\" And so Jimmy started playing on my sessions,' said Loog Oldham. 'One of the first was Marianne Faithfull's \"As Tears Go By\". He was a bright spark. It was nice having him on the floor... All smiles and not much talk.'\n\nSoon Page found himself playing on the Rolling Stones' 'Heart of Stone', though it was a version that would not be released until the Stones' _Metamorphosis_ album, in 1975.\n\n'Jimmy was like a wisp,' said Loog Oldham. 'I don't really know what kind of a person he was, because the great ones keep it hidden and metamorphose on us, so that the room works.'\n\nAndrew Loog Oldham decided to take their relationship up a level, hiring Page as Immediate's producer and A&R man. 'In those days if you got on with people you tried to work with them. It seemed logical and Jimmy liked the idea... I thought he was very good. What he went on to do kind of proves it, doesn't it?'\n\nAs for sessions with the Rolling Stones, Loog Oldham recalled: 'He played on some of the demos Mick, Keith and I did that ended up on the album released in 1975 called _Metamorphosis_. The Stones did not play on that. I think he was on a Bobby Jameson single that Keith and I wrote and produced... I only considered people the way they considered themselves. Jimmy was a player, an occasional writer at that time with me and with Jackie DeShannon. I never considered him as a solo artist and I don't think he did either.'\n\nPage worked on a trio of demos for the Stones themselves: 'Blue Turns to Grey', 'Some Things Just Stick in Your Mind' and the aforementioned 'Heart of Stone'. Although the version of 'Blue Turns to Grey' on which Page played was never released, a later edition of the song was included on the Stones' 1965 US album _December's Children (And Everybody's)_ , and Cliff Richard's cover of the song was a number 15 hit in 1966. 'Some Things Just Stick in Your Mind' and 'Heart of Stone' were included on _Metamorphosis_ , the first song being covered by Vashti Bunyan for an unsuccessful release on Immediate.\n\nWhat had specifically drawn Page to the Immediate production gig was the chance to work with his old mucker Eric Clapton, now with John Mayall and the Bluesbreakers, who had formed an arrangement with the label.\n\nIn June 1965 John Mayall and the Bluesbreakers went into Pye Studios at Great Cumberland Place in London's West End. Page was at the production helm for what would turn out to be a landmark session in the history of contemporary music.\n\n'I'm Your Witchdoctor' and 'Telephone Blues' were the tunes involved. They featured John Mayall on keyboards, Hughie Flint on drums, John McVie on bass and Eric Clapton on guitar \u2013 the John Mayall's Bluesbreakers line-up that had recorded the celebrated _Beano_ -cover album. 'When \"Witchdoctor\" came to be overdubbed, Eric had this idea to put this feedback wail over the top,' said Page. 'I was with him in the studio as he set this up, then I got back into the control room and told the engineer to record the overdub. About two thirds of the way through he pulled the faders down and said: \"This guitarist is impossible to record.\" I guess his technical ethics were compromised by the signal that was putting the meters into the red. I suggested that he got on with his job and leave that decision to me! Eric's solo on \"Telephone Blues\" was just superb.'\n\nIt was Page who intuited how Clapton's solos could be enhanced by pouring reverb onto them, bringing out the flames in his playing, characterised by Clapton's overdriven one-note sustain.\n\nBut \u2013 as Page noted \u2013 Clapton's plangent, lyrical playing on 'Telephone Blues', the B-side, is perhaps even more distinguished, the first time that he gets to really stretch out with a beautiful, mature stream of notes. You are struck by the clarity of the separation \u2013 and simultaneous harmony \u2013 of the instruments. Clearly Page had learned much from his countless hours in recording studios, learning to appreciate how the very best rock 'n' roll records were assiduously constructed, put together piece by piece.\n\nTellingly, for his first go in the control seat for Immediate, the subject matter of the single's title track alluded to the kind of dark material with which Page would later be associated, perhaps even tarnished by. The opening couplet ran:\n\n'I'm your witchdoctor, got the evil eye\n\nGot the power of the devil, I'm the conjurer guy.'\n\nOn one hand this was no more than the stock imagery that peppered blues music; yet, in the bigger picture, it holds an interesting subtext. It was as though Page was toying with \u2013 giving a test run to, really \u2013 the entire mysterious and dark philosophy that would form the aura of Led Zeppelin.\n\n'The significance of this session cannot be emphasised enough, for it represented the birth of the modern guitar sound. And while Clapton did the playing, it was Page who made it possible for his work to be captured properly on tape,' wrote Brad Tolinski.\n\nThat year Page also worked with the distinguished American composer Burt Bacharach on his album _Hit Maker! Burt Bacharach Plays the Burt Bacharach Hits_. 'Page respected Bacharach's meticulous approach to rehearsing and recording,' wrote George Case in _Jimmy Page: Magus, Musician, Man_. Again, it was part of Page's learning curve. 'Bacharach, in turn, admired the young Briton's politeness and polish.'\n\nAs part of his deal with Immediate, Page played guitar with Nico, a German actress, model and singer based in France whom Andrew Loog Oldham had met in London, where she was soaking up the scene. Loog Oldham and Page co-wrote a song for her, 'The Last Mile', and Page arranged, conducted, produced and played on the tune. It was relegated to the role of B-side, however, to the Gordon Lightfoot number 'I'm Not Saying' \u2013 again, Page played guitar on this track.\n\n'Brian Jones brought Nico to my attention,' said Loog Oldham, 'and Jimmy and I wrote a song, which we recorded with her as a B-side. It might have been better than the A-side. It should have been the A-side, because that was fucking awful. It really was stiff as Britain. Then he went on the road with Marianne Faithfull. We were all impressed by this new wave of women who were coming in.'\n\nPage's friendship with Eric Clapton continued to blossom, and soon Slowhand, as Clapton ironically became nicknamed, would often be accompanied by his beautiful French girlfriend, Charlotte 'Charly' Martin, who was friends with Jeff Dexter. Clapton met her in the Speakeasy nightclub in the summer of 1966, while he was forming his next group, Cream.\n\nProblems with Immediate Records, however, almost created a rupture in the camaraderie between the two guitarists. Without informing Clapton, the label released some tunes that he had recorded onto Page's Simon tape recorder when Clapton had stayed at his house \u2013 which led to Clapton mistrusting Page for a time. Yet this suspicion was misplaced. 'I argued that they couldn't put them out, because they were just variations of blues structures, and in the end we dubbed some other instruments over some of them and they came out, with liner notes attributed to me... though I didn't have anything to do with writing them. I didn't get a penny out of it, anyway,' Page said, revealing what was for him generally a key subtext to any endeavour. (The musicians who overdubbed these instruments onto Clapton's basic tracks were Bill Wyman, Charlie Watts and Mick Jagger, on harmonica.)\n\nBorn in 1939 in west London, Simon Napier-Bell was the son of a documentary filmmaker. After attempting to become a jazz musician in the United States, he drifted into music supervision for movies in Canada; eventually he returned to London, where he continued in the same line of work, including on the 1965 screwball comedy _What's New Pussycat?_ He expanded into the production of records and demos, and he would use popular London studios such as Advision on Bond Street and Cine-Tele Sounds Studios, popularly known as CTS, in Kensington Gardens Square, the top film-music studio in London. He would employ session musicians recommended by Dick Katz, who booked all the top players in London.\n\nHighly intelligent and witty, Napier-Bell became something of an archetypal character of Swinging London, a gay man who was known for driving around in an imported Ford Thunderbird, a cigar clenched between his teeth. His best friend was Vicki Wickham, the producer of _Ready Steady Go!_ , the hip pop music show broadcast every Friday night on ITV. Almost as a jape, he and Wickham co-wrote the English lyrics for the Italian ballad 'Io Che Non Vivo (Senza Te)', which had been featured at the 1965 San Remo Festival; their friend Dusty Springfield sang at the event and had been moved to tears by the song's music and melody. Knocking up their set of English lyrics to match the music in an hour so that they could head out to a London nightclub, Wickham and Napier-Bell gave the tune its title, 'You Don't Have to Say You Love Me'. Recorded by Dusty Springfield, the song was a number one hit in the UK and number four in the United States; in subsequent years it would be a hit again many times over, across the globe, with even Elvis Presley doing a version of it in 1970.\n\nBy the time Napier-Bell wrote the 'You Don't Have to Say You Love Me' lyrics, he was manager of the Yardbirds, having replaced Giorgio Gomelsky. That the talented and fascinating Gomelsky had been fired was perhaps not surprising; later he declared, 'I should never have been a manager: I need someone to manage me.' Though there were no suggestions of impropriety, the Yardbirds had dismissed him because of his inability to turn a profit for the group. All the same, Gomelsky had been an inspirational figure for the Yardbirds, under whose auspices they had become a hit recording act. During their first US tour in 1965 he had even secured a recording session at Sun Studio in Memphis with Sam Phillips, who had mentored Elvis Presley early in his career. The tune they recorded? The Tiny Bradshaw 1951 jump-blues classic 'Train Kept A-Rollin'', reworked in a rockabilly style by the Johnny Burnette Trio in 1956, and included on the Yardbirds' US album release _Having a Rave Up_. 'Train Kept A-Rollin'' was a song that would replay significantly in the Yardbirds' career.\n\n'Some time around the end of 1965 or the beginning of 1966,' recalled Napier-Bell, 'Paul Samwell-Smith, who played bass with the Yardbirds, called me. His girlfriend, later his wife, was Vicki Wickham's secretary. I went to a gig the Yardbirds played in Paris. I quickly realised that a manager's job was to keep the group together.'\n\nBehind Napier-Bell's management of the Yardbirds lay a continuous awkward subtext: 'The Yardbirds were blokes in a pub talking about football. I was gay and couldn't really enter into that world.'\n\nDuring his time working in recording studios Napier-Bell had always employed session musicians. 'You never think session players aren't playing well: they know they are in the top league, the best in the world. They can play next to the guys in LA who would play with Sinatra.'\n\nNapier-Bell's first choice for guitarist was 'always Big Jim Sullivan'. Even though, he says, 'these guys were all infuriating. They'd put you through it. Big Jim Sullivan would always have a paperback book with him that he would read as you did a take: it would be balanced on his music stand. He would even read it halfway through the take until it came to his moment \u2013 he would be doing it to show off.'\n\nIf an additional guitarist was required, it would invariably be Page. 'He and Big Jim would work out their parts between them. I talked to Jimmy Page enough to know he was a real session player. I knew he was a brilliant technician and admired by others. We'd also use John Paul Jones, who did all the arrangements for Herman's Hermits. But I never really liked Jimmy Page. He had a sneer about him. At school the people who bullied me had this terrible, frightening sneer and Jimmy Page reminded me of those people. People who sneer have usually had unhappy childhoods.'\n\nOn 16 and 17 May 1966, at IBC Studios in London's West End, Jeff Beck and Page were involved in what in retrospect can be seen as one of the very first super-sessions.\n\nThe tune was 'Beck's Bolero'. Maurice Ravel's _Bol\u00e9ro_ , which was first performed in 1928 at the Paris Opera, provided the basis for 'Beck's Bolero'; the Russian ballet dancer Ida Rubinstein had commissioned Ravel to write the work, an undulating, insistently repetitive piece based around the Spanish music and dance known as bolero.\n\nBy 1965, largely influenced by the tastes of the likes of Paul McCartney, always an assiduous culture vulture, assorted classical composers had become fashionable among fans of what formerly would have been known as 'pop'. These composers included Bach, Sibelius, Stravinsky, Prokofiev, Gershwin, Debussy and Ravel, whose _Bol\u00e9ro_ was relatively well known in 1966. The song's structure is considerably amended in such a way that it could be interpreted as the first blow of the hard-rock sound that Led Zeppelin would very soon develop.\n\n'Beck's Bolero' employed a formidable cast: Beck on lead guitar, Page on acoustic, revered session pianist Nicky Hopkins, the Who's Keith Moon on drums and John Paul Jones on bass. The Who's John Entwistle, Moon's bass-playing rhythm partner, had originally agreed to do the session, but when he failed to turn up John Paul Jones was called in.\n\n'I heard rumours that Jimmy was talking with Keith Moon about joining his supergroup,' said Napier-Bell. 'I don't think the name Led Zeppelin was in the air at that time, though it may have been mentioned between them. Cream was being formed at the same time. Whether that had much influence on Beck, Page and Moon, I don't know. The Who's managers, Kit Lambert and Chris Stamp, were in the same building as Clapton's manager, Robert Stigwood. So when he was putting Cream together, they would have known all about it, as I did too. Keith Moon would have heard from Kit and Chris as to what was going on too. From my point of view, I was thinking only of keeping Jeff in the group [the Yardbirds]. Jimmy, I think, was thinking of a new group, which would be a blend of all their talents.'\n\n'I always try to do things wholeheartedly or not at all,' said Beck, offering a slight rewrite of history, 'so I tried to imagine what my ideal band would be. We had the right producer, Keith Moon on drums, Jimmy on guitar and John Paul Jones on bass. You could feel the excitement in the studio, even though we didn't know what we were going to play. I thought, \"This is it! What a line-up!\" But afterwards nothing really happened because Moony couldn't leave the Who. He arrived at the studio in disguise so no one would know he was playing with another band.'\n\n'Jim Page and I arranged a session with Keith Moon in secret, just to see what would happen,' said Beck. 'But we had to have something to play in the studio because Keith only had a limited time \u2013 he could only give us like three hours before his roadies would start looking for him. I went over to Jim's house a few days before the session and he was strumming away on this 12-string Fender electric that had a really big sound. It was the sound of that Fender 12-string that really inspired the melody. And I don't care what he says, I invented that melody. He hit these Amaj7 chords and the Em7 chords, and I just started playing over the top of it... He was playing the bolero rhythm and I played the melody on top of it, but then I said: \"Jim, you've got to break away from the bolero beat \u2013 you can't go on like that for ever!\" So we stopped it dead in the middle of the song \u2013 like the Yardbirds would do on \"For Your Love\" \u2013 then we stuck that riff into the middle. And I went home and worked out the other bit [the uptempo section].'\n\n'Even though he said he wrote it, I wrote it,' said Page, presenting an argument that would become somewhat familiar.\n\n'Moon did this amazing fill around the kit, and a U47 mic just left its stand and went flying across the room; he just cracked it one,' said John Paul Jones.\n\n'I remember Jimmy at the studio yelling at us and calling us fucking hooligans,' said Beck. 'Everyone had prior commitments. That session that day, it was one day that really started my head turning \u2013 we were almost doing it.'\n\nThat band, claimed Beck, was the original Led Zeppelin \u2013 'not called \"Led Zeppelin\", but that was still the earliest embryo of the band'.\n\n'It was going to be me and Beck on guitars, Moon on drums, maybe Nicky Hopkins on piano. The only one from the session who wasn't going to be in it was Jonesy, who played bass,' said Page. 'It would have been the first of all those bands, sort of like Cream and everything. Instead, it didn't happen \u2013 apart from the \"Bolero\". That's the closest it got... The idea sort of fell apart. We just said, \"Let's forget about the whole thing, quick.\" Instead of being more positive about it and looking for another singer, we just let it slip by. Then the Who began a tour, the Yardbirds began a tour, and that was it.'\n\nIn fact, there had been some efforts by Page and Beck to find an appropriate vocalist to transmogrify the 'Beck's Bolero' studio line-up into a working outfit, as Page told _Guitar World_ 's Steve Rosen: 'Well, it was going to be either Steve Marriott from the Small Faces or Steve Winwood.' Marriott was managed by Don Arden, the self-styled 'Al Capone of pop'. 'In the end, the reply came back from his office: \"How would you like to have a group with no fingers, boys?\" Or words to that effect.' Sufficiently warned off, the pair never even approached the Spencer Davis Group's Steve Winwood.\n\nThere was even controversy over the 'Beck's Bolero' production credit. Mickie Most claimed it, part of a contractual issue between him and Beck, his managerial client. Simon Napier-Bell would insist it was his, and Jimmy Page claimed that he had done the record's production, staying behind in the studio long after Napier-Bell had gone home.\n\n'The track was done and then the producer just disappeared,' Page told Steve Rosen in September 1977. 'He was never seen again: he simply didn't come back. Napier-Bell, he just sort of left me and Jeff to it. Jeff was playing and I was in the box [studio]. And even though he says he wrote it, I'm playing the electric 12-string on it. Beck's doing the slide bits, and I'm basically playing around the chords.'\n\nSimon Napier-Bell has a different point of view. 'Jimmy Page was being demeaning when we were making the record: he was sneering. Later, when Beck and Page were discussing how the mix should be, I went away to leave them to it. The purpose of a producer is so that the record ends up as it should. That's why I went away \u2013 to leave them to it. As for Mickie Most, my agreement with him over the management of the Yardbirds was that all product reverted to him. I just said, \"What the hell, I don't need it.\" I didn't really \u2013 but that track became a rock milestone.'\n\nWhen Pete Townshend discovered that Keith Moon had played on the session, he was furious. He began to refer to Beck and Page as 'flashy little guitarists of very little brain'. Page's response? 'Townshend got into feedback because he couldn't play single notes.' Townshend later commented: 'The thing is, when Keith did \"Beck's Bolero\", that wasn't just a session, it was a political move. It was at a point when the group was very close to breaking up. Keith was very paranoid and going through a heavy pills thing. He wanted to make the group plead for him because he'd joined Beck.'\n\nLater, it was claimed that Moon had declared that if the studio line-up became an actual band, it would go down 'like a lead balloon'. According to Peter Grant, Entwistle then added, 'like a lead zeppelin'. (Entwistle was always adamant that he came up with the Lead Zeppelin name all on his own; and also that he had the idea of a flaming Zeppelin as an album cover.)\n\nWhen writing his Keith Moon biography _Dear Boy_ , Tony Fletcher interviewed Jeff Beck about the 'Beck's Bolero' session. Fletcher asked Beck if Moon had been using him to pressure the Who for his own ends. Beck replied that that wasn't the case at all: the subtext to the 'Beck's Bolero' session was the relationship between Jimmy Page and himself: 'No, it was something to do with Jimmy and me. I had done sessions for Jimmy. He used to get me to do all the shit he didn't want to do. He used to get me to pick him up in my car and pay for the petrol, and I'd find out he was on the session anyway. When he heard what I was doing on the sessions... he started taking an interest in my style, and then we went from there. And then the Yardbirds got in the way \u2013 I can't remember the sequence of events. I remember thinking, \"Why can't I have what I want instead of what I've got?\" That's always the way. To have someone who's so musically aware and talented as Jim alongside me was something I could really do with. But that wasn't to be until later on in the Yardbirds. Meanwhile, I'm watching the Who going from strength to strength with a fantastic powerful drummer and knowing that that was what I really needed to get myself going. So it was a guiding light in one sense and fragmented what I already had. I was never content being in the Yardbirds, and I left Jim to paddle his canoe in the Yardbirds.'\n\nThe Yardbirds' rhythm-guitar player Chris Dreja was yet another denizen of the Surrey Deep South from which Page, Clapton and Beck hailed. Brought up in Surbiton, where he continued to live, he would from time to time run into Page while the guitarist was studying at Sutton Art College. On more than one occasion he came across him in nearby Tolworth, outside the tropical-fish shop: Page was a tropical-fish enthusiast. 'Hello, Chris, I've just bought a nice thermometer for my fish,' he once greeted him.\n\nOn 18 June 1966 Page travelled up to Oxford in the passenger seat of Jeff Beck's maroon Ford Zephyr Six to watch his friend play with Chris Dreja and the other Yardbirds at the May Ball at Queen's College. They were on the same bill as seasoned Manchester hitmakers the Hollies. Not that that 'seasoned hitmaker' rubric couldn't also have been applied to the Yardbirds. Since Beck had joined the band it seemed like they were never out of the UK charts \u2013 and increasingly the US hit lists were also welcoming the group's 45s: 'Heart Full of Soul', 'Evil Hearted You', 'Shapes of Things' and 'Over Under Sideways Down' had all been hit singles. Meanwhile, their critically acclaimed _Yardbirds_ album \u2013 more generally known as _Roger the Engineer_ \u2013 was about to be released in the middle of July 1966.\n\nAlthough events such as the May Ball paid well, they were formal, black-tie occasions, in the main quite uptight and, as defined in the new underground vocabulary, extremely 'straight'. Becoming increasingly drunk as the evening progressed, Keith Relf, the Yardbirds' singer, took exception to this prevalent social posture, and he began to harangue and berate his audience of bright young things. It was a stance that Page, notwithstanding his fondness for tropical fish, always a rebel and in tune with the more esoteric minutiae of pop culture, admired greatly: he thought Relf put on 'a magnificent rock 'n' roll performance'. Paul Samwell-Smith, the Yardbirds' bass player, was so appalled by Relf's stance, however, that as soon as their show was over he quit.\n\nWith further dates coming up, the Yardbirds were concerned about how they could play them without a bass player. On the spot, Page volunteered his services. 'They had a show at the Marquee Club, and Paul was not coming back. So I foolishly said, \"Yeah, I'll play bass.\" Jim McCarty says I was so desperate to get out of the studio that I'd have played drums.'\n\nFor some time Page had harboured doubts about whether he could continue working as a session player. 'My session work was invaluable. At one point I was playing at least three sessions a day, six days a week. And I rarely ever knew in advance what I was going to be playing. But I learned things even on my worst sessions \u2013 and believe me, I played on some horrendous things. I finally called it quits after I started getting calls to do Muzak. I decided I couldn't live that life any more; it was getting too silly.'\n\n'I remember the May Ball,' said Beck. 'Jimmy Page actually came to that gig. He came to see the band and I told him things were not running very smoothly. There were these hello-yah Princess Di types around. Trays with drinks with sticks. And as soon as we started Keith fell over back into Jim's drums. After, I said, \"Oh sorry, Jim, I suppose you're not interested in joining the band?\" He said it was the best thing ever when Keith fell back into the drums. It wasn't going to put him off that easily.'\n\nAnd so, slightly oddly, Jimmy Page joined the Yardbirds. That Marquee show took place three days later, on 21 June. How was Page's performance? Terrible, according to Beck. 'Absolute disaster. He couldn't play the bass for toffee. He was running all over the neck. Four fat strings instead of six thin ones.'\n\nWhatever. As soon as Page became a part of the group, he changed his look entirely: he presented himself as a highly stylised, very chic rock star, someone of ineffable good taste and class. And very quickly, with his characteristic diligence, he became adept on the bass guitar.\n\nBefore Page formally joined the Yardbirds, he went round to Simon Napier-Bell's flat in Bressenden Place, near Buckingham Palace, for a meeting with the group and their manager. 'When he arrived,' said Napier-Bell, 'he had an enormous swollen lip. Nobody knew who'd done it. He said some people had stopped him in the street and hit him. I remember thinking that if you're Jimmy Page that could happen to you because of your sneering. Jimmy's superciliousness was hard to take. When Jimmy Page looked as nice as he does, maybe he thought he could get away with it.\n\n'He came into the group. I said, \"We don't really get on.\" \"You're my manager: I want to see the contract,\" he said. I said, \"You won't. I'll take my percentage off four-fifths of the money, and I won't manage you.\" Because I knew he would want to pull a stunt and say the contract was terrible.\n\n'I always thought Jimmy Page was partially gay. He didn't have a great childhood: because he was such a cunt, you knew he didn't have a great childhood. And later he got into transvestism. Which meant he thought he was straight.\n\n'I said to Jeff Beck, \"Jimmy Page is coming in to the Yardbirds and you will leave.\" He said, \"No, I won't.\"'\n\nAlthough 'Jeffman' had been proprietorially spray-painted onto the rear of the Telecaster Beck had gifted him, Page customised the instrument, giving it a psychedelic colour-wash, adding a silver plate to catch stage lighting and reflect it back at the audience, a simple but extraordinarily effective trick. For some time this Telecaster became identified with Page.\n\nYet before he could graduate to playing this guitar with the Yardbirds, Page remained the group's bass player. It must have been a baptism of fire: vocalist Keith Relf, an asthmatic, would drink all day, the singer's inner turmoil perhaps exacerbated by the fact that, oddly, the Yardbirds' tour manager was his own father. Between the Marquee show and the end of July, the Yardbirds played 24 dates, all over the UK. For Page it must have been like getting back on the gruelling road with Neil Christian and the Crusaders. There was a show with the Small Faces in Paris on 27 June, and a set of dates in Scotland early in July; at one of these Beck and Page were spat at for wearing the German Iron Cross. Couldn't these former art students have explained that they were simply indulging in a spot of street-level conceptual art? (Or perhaps it was an indication of chronic immaturity? A decade later comparable attempts at shock would be made by the likes of punk stars Sid Vicious and Siouxsie Sioux, similarly employing Nazi regalia. As with the Yardbirds' efforts, wouldn't you consider this to be comparable to naughty ten-year-olds drawing such images on their school exercise books?)\n\nAlthough he had his flat off Holland Road in west London, Page was still frequently staying at his parents' house in Epsom. But in the mid-sixties his parents separated and then divorced. This brought great pain to their son. Moreover, shockingly, his father had been living a double life: he had created a separate family with another woman. This would have been devastating news. 'You would never trust anyone again, especially intimate people,' commented Nanette Greenblatt, a renowned London life coach. 'In any relationship you were in, you would be worrying, \"This is okay for now, but how will it turn out?\" Accordingly, you would want to control people. There would be a strong distrust of male figures. And Aleister Crowley would fit in nicely as an unreliable father figure.'\n\nThe kind of trauma to which Page and his mother were subjected by this egregious information about his father must have been almost overwhelming. But, just as a new birth is said to bring good luck, so a figurative death in the shape of divorce can sometimes offer the opportunity for a phoenix-like rise to escape the grief of the event. Something like that happened to Page. Some constraints fell away, to expose a desire for the ultimate promulgation of who he could be, and how far he could take it. You can have this fantasy image of yourself, which, if you work hard enough at it, is what you become. In other words, find your true will: who you are meant to be in this existence and what you are here for \u2013 the meaning of Crowley's 'Do what thou wilt', appropriated almost predictably from a freemasonry text. Once upon a time, 'Jimmy Page' was a construct in Page's own mind. But because he meant it, and, more importantly, needed it, it became him, and he it. With some assistance from his beliefs, of course.\n\n## 5\n\n# BLOW-UPS\n\nJimmy Page finally moved away from his childhood home. First, he took the flat off Holland Road in Kensington. But part of the mood of the age was the need to connect communally with the essence of the earth, a need that would later be expressed by the likes of the Band, who creatively isolated themselves in Woodstock in upstate New York, and the English group Traffic, fronted by Page's friend Steve Winwood, who wanted to 'get it together' in a cottage in rural Berkshire.\n\nAnd it was to that same verdant county of Berkshire that Page now moved. Kenneth Grahame, author of the children's classic _The Wind in the Willows_ , had retired to Pangbourne, situated on the River Pang four miles west of Reading, in later life, and now Page made the village his home, buying a former boathouse on the river, water frequently being close to the homes he would purchase, solace for his Scorpio rising. Later, he would develop a reputation for being to some extent a recluse; it was here that such an existence was first nurtured, one he found creatively beneficial. 'I really enjoyed that bachelor existence \u2013 working and creating music, and going out on my boat at night on my own; switching off the engine and just coasting in the twilight. I liked all that,' he told the _Sunday Times_. His tank of tropical fish survived the journey from west London, although his long absences away on the road eventually obliged him to give up this hobby.\n\nAnd anyway, Page was almost straightaway off on the road again. This time it was to the United States.\n\nThat same month, June 1966, someone else demonstrated an intriguing element of experimental good taste \u2013 unsurprisingly, given that the record was produced by Shel Talmy, Page's longtime studio champion, a master of innovation. 'Making Time', the stunning, sneering tune in question, was released by a Hertfordshire group called the Creation; Eddie Phillips, the guitarist, would at times play his instrument with a violin bow. It has long been alleged that Page took note of this and copied the effect. 'Eddie Phillips deserves to be up there as one of the great rock 'n' roll guitarists of our time, and he's hardly ever mentioned,' said Talmy. 'He was one of the most innovative guitarists I've ever run across. Jimmy Page stole the bowing bit of the guitar from Eddie. Eddie was phenomenal.'\n\nHowever, Page claims another source for the inspiration. At the Burt Bacharach session he played on, David McCallum, Sr., another session player, who played violin with both the London Philharmonic and Royal Philharmonic orchestras and was father of the co-star of the hit television series _The Man from U.N.C.L.E._ , asked the guitarist if he had tried to bow his instrument as though it were a violin. Page borrowed the violinist's bow \u2013 a wand finding its own wizard \u2013 and had a go, in front of McCallum. 'Whatever squeaks I made sort of intrigued me. I didn't really start developing the technique for quite some time later, but he was the guy who turned me on to the idea.'\n\nThe summer months of 1966 were a pivotal time for much of 'Swinging London', as _Time_ magazine had dubbed the city. In May, at the _NME_ Poll Winners' Concert at Wembley's Empire Pool, the Beatles played what would prove to be their last ever live show in Britain. However, as far as viewers of the televised broadcast of the _NME_ poll were concerned, the Yardbirds closed the concert. Acting on a perverse whim, Andrew Loog Oldham decided that the Rolling Stones' segment should not be broadcast. When Beatles manager Brian Epstein learned of this, he also demanded \u2013 for anxious reasons of 'cool' status \u2013 that the Beatles be kept off the TV, thereby depriving viewers of the Beatles' last scheduled live performance in the UK.\n\nOnly a few weeks after Page joined the Yardbirds came the debut performance of an act that would seismically shift the entire music scene. On 29 July 1966 Cream \u2013 which Clapton had formed with drummer Ginger Baker and bassist and vocalist Jack Bruce \u2013 performed their first ever stage show, at Manchester's Twisted Wheel, a venue more accustomed to hosting pill-popping Mod all-nighters, itself an indicator of changing times. Within a year Cream would be touring the United States to enormous acclaim, and, in a new twist, long-haired and stoned American audiences would reverently sit cross-legged on ballroom floors as Clapton tore through epic, frequently self-indulgent, guitar solos.\n\nThe day after the first Cream gig, on 30 July 1966, England won the football World Cup for the first time, on home soil, and national confidence surged. And by the end of the year another power trio, the Jimi Hendrix Experience, were ferociously tearing up and down the UK's venues and charts, with their first hit 'Hey Joe' and sensational live performances.\n\nFollowing that Wembley _NME_ date, the Rolling Stones were on something of a hiatus. Anita Pallenberg, Brian Jones's girlfriend, had bought a flat at 1 Courtfield Road, behind Gloucester Road tube station, and the Rolling Stone had moved in with her. Like several women in this rarefied bohemian milieu, Anita had about her an intriguing high-priestess aspect; she was attracted to the occult and was rarely without a bag containing rolling papers, tarot cards and occasionally the odd bone. Christopher Gibbs, a fashionable Chelsea art and antiques dealer, had insisted to Anita that she must buy the property, which only had one room and a set of stairs leading to a minstrel's gallery that formed a bedroom of sorts.\n\nPage had been friendly with the Rolling Stones, especially Brian Jones, since he first saw them at Ealing Jazz Club four years earlier. Now, in those first months with the Yardbirds, he was an occasional visitor to the Courtfield Road flat, along with Keith Richards and Tara Browne, the Guinness heir who would be dead by the end of the year, crashing his Lotus Elan after leaving the flat, his death celebrated in the Beatles' 'A Day in the Life'. It was at 1 Courtfield Road that Jones and Pallenberg began to regularly ingest LSD, soon introducing Richards to its glimpses of another reality. It is unlikely that Page, who developed a fondness for psychedelic drugs and was no longer confined by the rigidity of session work's time constraints, did not also enter this arcane coterie.\n\nThrough Robert Fraser, a Mayfair art dealer and major player in the Swinging London scene, the trio of Jones, Pallenberg and Richards became friends with the revered independent filmmaker and occultist Kenneth Anger, a disciple of Aleister Crowley. Anger's very beautiful short movies, marinaded in metaphysical matters, were like visual poems. Anger's use of pop music to tell the story in his films would prove to be hugely influential. Martin Scorsese would replicate it in his breakthrough film _Mean Streets_ , and Anger used Bobby Vinton's 'Blue Velvet' in his 1963 movie _Scorpio Rising_ , 23 years before David Lynch's film _Blue Velvet_. Anger considered Pallenberg to be 'a witch' \u2013 in turn she claimed that everything she knew about witchcraft had been learned from the filmmaker \u2013 and Brian Jones too, and that 'the occult unit within the Stones was Keith and Anita and Brian'. Keith had been turned on to such matters by Anita, and the pair would soon become lovers. A principal consequence of such out-on-the-edge thinking was the writing and recording of the Rolling Stones' 'Sympathy for the Devil', a song that \u2013 as Altamont would suggest \u2013 may not have been without its consequences. Page was yet to meet Kenneth Anger. But when he finally did, some years later, it began a relationship also not without penalties.\n\nAt the beginning of August 1966 the Yardbirds went into IBC Studios to record a new single, with Simon Napier-Bell at the production helm. Although 'Happenings Ten Years Time Ago', as the song was titled, came from the germ of an idea that Page and Keith Relf had come up with, the composing credits for the song would be attributed to all five group members. 'Happenings Ten Years Time Ago' would be the most psychedelic of all the Yardbirds' singles. Like a pointer to the future there were dual lead guitars on the record, Page and Jeff Beck, and so Page once more brought in his friend John Paul Jones to play bass. Beck, who had been suffering from ill health, added his own guitar parts later, along with a piece of spoken-word absurdism based on his experiences in a sexual health clinic. Aside from this whimsy, the lyrics themselves had considerable poignancy, relating to experiences of d\u00e9j\u00e0 vu or even of past-life existences \u2013 appropriately complex subject matter as the pop-based first half of the 1960s gave way to the rockier second half.\n\n'It was a compressed pop-art explosion, with a ferocious staccato guitar figure, a massive descending riff and rolling instrumental break and LSD-inspired lyrics that questioned the construction of reality and the nature of time,' wrote Jon Savage in _1966: The Year the Decade Exploded_. But by some it was seen as wilfully clever clogs. Penny Valentine, _Disc and Music Echo_ 's reliable record reviewer, was extremely dismissive: 'I have had enough of this sort of excuse for music. It is not clever, it is not entertaining, it is not informative. It is boring and pretentious. I am tired of people like the Yardbirds thinking this sort of thing is clever when people like the Spoonful and Beach Boys are putting real thought into their music. And if I hear the word psychedelic mentioned again I will go nuts.'\n\nIn fact, in the UK 'Happenings Ten Years Time Ago' only stuttered to the edge of the Top 30. As far as Britain was concerned, the Yardbirds were \u2013 in the jargon of the time \u2013 on their way out.\n\nOn 5 August 1966 Page played bass with the Yardbirds in the eighth-floor Auditorium of Dayton's Department Store in Minneapolis, Minnesota, a regular gig venue. Although he had visited the United States twice before, this was the very first American show that he ever performed. This, the Yardbirds' third US tour, had been scheduled to kick off a week earlier, but Beck was bedridden with tonsillitis, which was why he had not been present at the initial 'Happenings Ten Years Time Ago' session. At Dayton's Department Store there were two concerts, one at 1 p.m., the other at 4. 'The surroundings felt quite surreal,' Page remarked on his website many years later. For the show he was clad in a purple jumpsuit.\n\n'Shapes of Things' had been a US hit when it was released in February that year, reaching the number 11 slot; it was followed by 'Over Under Sideways Down', out in June and two months later still in the US charts, where it would peak at number 10, the group's biggest-ever American hit. The _Roger the Engineer_ album had been released in July in the USA as _Over Under Sideways Down_ , and that esteemed LP would get to number 52, not bad for a group starting its career in the USA.\n\nThe tour trundled through the Midwest \u2013 Chicago, Detroit, dates in Indiana \u2013 and down into Texas and assorted Bible Belt areas, playing the same sort of state fairs that had so irritated the Rolling Stones on their early US tours \u2013 unaware perhaps that these sort of shows were where Elvis Presley first honed his live act. Jeff Beck had not fully recovered from his illness, and would frequently take out his ire on the inadequate amplifiers at the venues. 'If he didn't get his sound right, he'd just kick the amps offstage,' recalled drummer Jim McCarty.\n\nNot that the shows weren't without a modicum of glamour. Due to a national airline strike, Simon Napier-Bell had been obliged to charter a small private plane. After Beck had smashed his own Marshall amp, he insisted that he would not carry on without an identical replacement. According to Napier-Bell, Page used the dilemma to undermine him: '\"Simon is our manager,\" he said, \"so it is on him to find a replacement.\" There were hardly any Marshall amps at all in the USA at that time \u2013 probably no more than 20 \u2013 so when I finally tracked one down we had to send the plane to pick it up, which cost an absolute fortune, far more than the amp cost. But that kept Jeff Beck happy, and allowed Jimmy Page to feel he'd got one over on me.'\n\nOn 23 August 1966 the Yardbirds played Santa Catalina Island, a resort 22 miles from Los Angeles in the Pacific Ocean. The group arrived on a boat from Long Beach filled with competition winners from radio station KFWB, and one of these fans noticed that Beck seemed in a 'difficult' mood. He had been in this 'mood' for the entire tour: his tonsillitis had never fully gone away and now seemed to be on the offensive once again.\n\nFor Simon Napier-Bell, however, this show at the island's Casino Ballroom was the best he had ever seen by the group. Beck played a solo, he said, that seemed to last for ever. During it he interplayed with Page's thundering bass guitar, and their sonic concoction drifted off into the soundscapes of what already was becoming known \u2013 and dreaded by Penny Valentine \u2013 as 'psychedelia'.\n\nBy the time the Yardbirds returned to Long Beach, it was clear that Beck was not in good shape. Although he retired for the night to the arms of Mary Hughes, his Los Angeles girlfriend, he was so sick the next day that that night's show, at Monterey County Fairgrounds, was cancelled.\n\nBeck's health was bad enough for him to have to drop out of the rest of the tour, a cause of considerable controversy within the group, but a decision of huge significance for Page. For the remaining 12 dates, beginning on 25 August at San Francisco's Carousel Ballroom, Chris Dreja switched from rhythm guitar to bass, and Page, wearing the newly fashionable wide-flared trousers, took over as lead guitarist. 'It was really nerve-wracking,' he said, 'because this was the height of the Yardbirds' concert reputation and I wasn't exactly ready to roar off on lead guitar. But it went all right, and after that night we stayed that way. When Jeff recovered, it was two lead guitars from then on.'\n\nDuring the tour Page would hear his own guitar work on the radio, on a single from a recent session he had played in London produced by Mickie Most. Now 'Sunshine Superman' by Donovan, an innovative and definitive sound of the summer of 1966 that heralded a golden period and shift of style for the former folk singer, was rising up and up the US charts, reaching the number one slot for a week. Although not released in the UK until December that year, it would almost emulate its US chart position, reaching number two.\n\nJimmy Page and Donovan Leitch were like-minded musical souls, each with their own interest in metaphysics. Playing on 'Sunshine Superman' with Page was \u2013 yet again \u2013 John Paul Jones on bass. At those same sessions Page played the haunting guitar on Donovan's equally memorable 'Season of the Witch', which was on the _Sunshine Superman_ album. Built around a D ninth chord shown to Donovan by master guitarist John Renbourn, 'Season of the Witch' was ideal for extended versions and would be frequently employed as soundcheck material by Led Zeppelin.\n\nBack in the UK, Jeff Beck's health returned, and he drove over to Page's Pangbourne home, its interior design already beginning to reflect the prevailing rock-star rococo style. The two guitarists worked out a stage routine that would allow each to play lead guitar, intertwining with one other and mutually strengthening their playing and that of the group. Among the songs they developed was a version of Freddie King's 'Goin' Down' \u2013 though this was never recorded.\n\nThey needed to work fast. On 23 September the Yardbirds again hit the road, supporting the Rolling Stones and the Ike and Tina Turner Revue on a 12-date tour of the UK, two shows a night, ending on 9 October 1966.\n\nThe tour kicked off at London's Royal Albert Hall, where the Yardbirds allegedly blew the Rolling Stones off the stage. Yet the review they received from the _NME_ , especially for Jeff Beck, was extremely sniffy; it irritated him that he was described as 'a guitar gymnast'. Simon Napier-Bell utterly disagreed with such an assessment: 'They were really fantastic. What Jeff and Jimmy were doing was playing Jeff Beck's solos, but in harmony. It was astonishing to hear, and to watch.'\n\nDifficulties soon arose, however. According to Chris Welch in _Led Zeppelin: The Book_ : 'One problem was that Jeff couldn't handle the competition and would try to blow Jimmy off the stage. Page was always on the ball, but Jeff's returning fire in guitar exchanges would be unpredictable and relied on volume when accuracy failed.' Napier-Bell was in agreement in an interview he did with Jim Green in the October 1981 edition of _Trouser Press_ : 'Jimmy deliberately upstaged Jeff, Jeff got moody and walked out towards the end, fortunately we finished it.'\n\nQuickly forgiven, Beck was admitted back into the Yardbirds fold. This was a necessity, as they were about to join the winter leg of Dick Clark's Caravan of Stars \u2013 a regular feature of the American popular music calendar organised by the legendary DJ. But before that there was another avenue to explore.\n\nAn exaggerated, dramatised version of the high-end hippiedom found at Anita Pallenberg and Brian Jones's home was expressed in the party scene in the classic \u2013 yet occasionally extremely pretentious \u2013 metaphysical thriller _Blow-Up_ , which Italian director Michelangelo Antonioni started filming in London in April 1966. (The scene was actually shot in Christopher Gibbs's Cheyne Walk house.) In the film a fashion photographer, played by David Hemmings and clearly based on _enfant terrible_ David Bailey, thinks he has witnessed a murder.\n\nAfter completing the London shoot in June, Antonioni decided that to fully represent the capital's glamorous, swinging spirit he should shoot a sequence in a rock 'n' roll club. In September he returned to London and booked a meeting with Kit Lambert, manager of the Who. The day before the meeting, Lambert had lunch with Napier-Bell at the Beachcomber restaurant in London's Mayfair Hotel; the two men were close friends and Lambert wanted to pick Napier-Bell's brain about how to approach Antonioni. Napier-Bell decided to set him up to the advantage of his own group: 'I told him to ask for \u00a310,000 and insist that the Who had final edit on their sequence. Antonioni kicked him out after about a minute.\n\n'Then I went to see Antonioni: \"We don't want money. This is art. Of course I don't want to edit it.\"' (In fact the Yardbirds received \u00a33,000 for their part in _Blow-Up_ : car-freak Jeff Beck immediately spent his share on a second-hand Corvette Stingray.)\n\nNapier-Bell had scored. The Yardbirds' _Blow-Up_ sequence was filmed at Elstree Studios in Borehamwood, north of London, doubling for Windsor's hip Ricky-Tick Club, in the week beginning 6 October 1966. The band played 'Stroll On', as it was called in the film's credits, the lyrics having been rewritten the previous night by Keith Relf for copyright reasons \u2013 in other words, so he could snatch the credit. But it was better known by fans who had experienced the song when rivetingly performed by the Johnny Burnette Trio as 'Train Kept A-Rollin'' \u2013 the same song that the Yardbirds had recorded at Sun Studio in Memphis the previous year. (Howlin' Wolf's 'Smokestack Lighting', a Yardbirds live favourite, had been first choice, but the idea was shelved when Antonioni decided it lacked the relentless pace he needed for the scene.)\n\n'Train Kept A-Rollin' would be the very first number that Led Zeppelin would play in their initial rehearsal; in _Blow-Up_ the Yardbirds essay an angry, explosive version of the song before a consciously static audience, which includes a young Michael Palin and a dancing, silver-coated Janet Street-Porter. Page stands stage-right to Beck's stage-left and, rather in the manner of the Kinks' Dave Davies, his hair is parted in the centre, his mutton-chop sideburns kissing his jawline and peeking out beneath the twin tonsorial curtains waterfalling from his head. He wears an open black jacket, a trio of badges balanced symmetrically on each lapel. In the sequence Beck freaks out over a malfunctioning amp, smashing his guitar to splintered pieces in a manner that only Pete Townshend would actually do in reality. Upon learning of his role, Beck had recoiled: would he have to destroy his new Gibson Les Paul? No fuckin' way!\n\nA bunch of cheap H\u00f6fner replica guitars were brought in. 'Jeff Beck had to be coaxed into smashing the guitar. And then he did it half a dozen times,' recalled Napier-Bell. It is only after the guitar has been destroyed that the audience breaks out into a feverish response.\n\nSmashing the guitar wasn't the only problem Beck had on the film, however. 'Antonioni was a pompous oaf. I didn't like him at all,' he said. 'The film was a bit of a joke. Crap. I thought, \"Oh, that's the end of us.\" Because I saw the premiere in LA. But people loved it. It kept us going.'\n\nThis scene from _Blow-Up_ appears to be the only filmed record of Page and Beck playing together in the Yardbirds. Though he is only briefly glimpsed in this scene, and Beck's thuggish fury unquestionably steals their joint screen time, Page's almost girlishly pretty looks \u2013 which crease momentarily into a smile \u2013 contrast powerfully with Beck's pugnacious posture, like that of a yob awaiting his borstal sentence. You can see why, for the brief time they played together, the pair proved such a potent force in the Yardbirds.\n\nAlong with the Yardbirds on the Dick Clark Caravan of Stars tour were bill-toppers Gary Lewis & the Playboys, whose singer was the son of comedian Jerry Lewis. The group \u2013 safe in a Herman's Hermits\/Gerry and the Pacemakers kind of way \u2013 had seven successive US Top 10 singles. Then there were 'Wooly Bully' hitmakers Sam the Sham and the Pharaohs; the Distant Cousins; Bobby Hebb, high in the US charts that summer with his sophisticated, sexy 'Sunny'; and early sixties vocal star Brian Hyland, purveyor of puppy-love pop. Soon, as album rock became the principal market force, several of those acts would see their careers nosedive forever.\n\nThe tour wound through the south, the Midwest and East Coast before winding up in Huntington, West Virginia, on 27 November. 'Thirty-three dates, I think, and of those twenty-five were doubles, two shows in one night,' said Page. 'You'd think a double would be played in the same town, but it wasn't \u2013 it was two different towns. The show was in two halves. When the first half finished, and there was an interval... the performers would get on the coach driving to the next venue, while the second half carried on. Then, they in turn carried on to the next place, where the others had by then finished. It was the worst tour I'd ever been on, as far as fatigue is concerned. We didn't know where we were or what we were doing.'\n\nTravelling conditions were abysmal, the artists being driven 600 miles or so a day in a pair of converted Greyhound buses to play four songs each at every show. 'The other acts had little or nothing in common with us,' said Jim McCarty. 'Sam the Sham and his Pharoahs, Brian Hyland. I mean, they were just so different, though Sam the Sham had his moments. Anyway, when they let us off the bus, we'd go onstage and they'd shout, \"Turn the guitars down!\" Jimmy was getting through it because he was a professional. Chris and I stood up to it because we were creating humour from all sorts. Keith was drinking his way along. But Jeff...'\n\nJeff Beck was becoming a specialist in crossing the United States in a bad mood: 'The bus was supposed to have air-conditioning, but didn't seem to. And all the American groups on the bus played their guitars non-stop, and were always singing. Could you imagine? Cooped up on a stuffy bus with everyone around you singing Beatles songs in an American accent?'\n\nHis technique honed on the set of _Blow-Up_ , Beck cut a destructive swathe through the tour's initial dates: amps thrown out of windows, instruments smashed. 'Jeff Beck had to be coaxed into smashing his guitar for the _Blow-Up_ scene,' said Napier-Bell. 'And then he fell in love with doing it and with smashing his amp. I'm sure Jimmy Page was counting the nights, because then Jeff Beck left.'\n\nThe frustration within the group began to mount, and, as Beck would admit in hindsight: 'I was quite messed up. At 21 I was really on my last legs. I just couldn't handle it.'\n\n'One time in the dressing room,' recalled Page, 'Beck had his guitar up over his head, about to bring it down on Keith Relf, but instead smashed it to the floor. Relf looked at him with total astonishment, and Beck said, \"Why did you make me do that?\"'\n\nIn the middle of the tour, in Harlington, Texas, Beck caught a taxi to the airport and flew to Los Angeles \u2013 where, of course, Mary Hughes awaited him. Beck's explanation for his departure? A return of his chronic tonsillitis. He was going to have treatment and would soon return, he said.\n\nThe day after Beck disappeared, Napier-Bell was obliged to appear on a local television show to announce that the next Yardbirds concert had to be cancelled. Showing that they were perfectly adaptable under stress, Relf and Page scoured the area for a joke shop. When Napier-Bell took a lengthy pull on the cigar his pair of charges had presented to him, he had to jump back as it exploded in his mouth \u2013 in the middle of the live television broadcast. At the time there was a term for such behaviour among UK groups: looning. Page's part in this moment clearly showed that he was not above indulging in this, although, given the complicated relationship he had with his manager, was there a subconscious maliciousness in the very notion of this deed?\n\nOnce again, Page took over as the sole lead guitarist. 'Jimmy was always a real pro,' said Chris Dreja, 'whereas Jeff was a man of emotion. I think Jeff always found it harder than Jimmy because he was prone to playing according to how he felt, whereas Jimmy's idea was always, \"We're professional entertainers.\"'\n\n'I didn't like my territory being encroached upon, and I wanted to be it, to do all the guitar playing,' admitted Beck. 'And when it got to the point when I was exhausted, we then embarked on a six-week Dick Clark tour. Six hours in that thing was enough for me. To be faced with those kind of travel problems and emotional tear-ups, and you'd get to the end and play a toilet gig with music you didn't feel comfortable with, was a recipe for disaster. Things just got on top of me and I cracked up, basically. I wanted to do something other than travelling... So it's not important whether I was kicked out or I left \u2013 it just happened.'\n\nAfter a period of reflection in Los Angeles, Beck attempted to return to the Yardbirds. He realised that he had essentially been suffering from a minor nervous breakdown. But when word got back to the Yardbirds that their AWOL guitarist had been seen enjoying himself in LA nightclubs, they voted Beck out of the group.\n\n'That was the point at which I gave up on trying to manage the Yardbirds,' said Napier-Bell. 'I thought it was too difficult and the only person I really liked in the group \u2013 apart from Chris Dreja, who is a nice guy, a good person \u2013 was Jeff Beck. So I kept the management of Jeff Beck. I found Jimmy very difficult to deal with. Always narky.'\n\nPage, however, felt it was unsurprising he was considered awkward: 'Bloody right. We did four weeks with the Rolling Stones and then an American tour and all we got was \u00a3112 each!'\n\nOne aspect of Page that Napier-Bell had observed was the guitarist's tendency to be tucked away in a corner reading yet another esoteric volume by Aleister Crowley. 'People would ask him about it, and he would reply something along the lines of, \"Oh, you wouldn't understand it. You're not intelligent enough.\"'\n\n## 6\n\n# 'YOU'RE GOING TO KILL ME FOR A THOUSAND DOLLARS?'\n\nIf Aleister Crowley performed a role as a kind of absent metaphysical father figure to Jimmy Page, the fastidiously loyal Peter Grant would prove to be a very physical manifestation of one.\n\nBorn into considerable poverty on 5 April 1935 in London's South Norwood, Peter James Grant was the illegitimate son of a secretary. He never met his father, who was rumoured to have left his mother because she was Jewish \u2013 even though she was employed as a typist for the Church of England Pensions Board.\n\nSoon Grant and his mother moved to a tiny terraced house in down-at-heel Battersea, on the edge of the Thames. During the Second World War his school was evacuated, and he was sent to Godalming in Surrey, where he was educated at posh public school Charterhouse. Bullied by resentful incumbents, he developed an abiding loathing of the upper classes that would remain with him all his life. Emotionally distraught at being torn from his mother and home, meagre though it was, Grant began to put on the excessive weight that would characterise him.\n\n'This boy will never make anything of his life,' read the final report by the headmaster of the south London school where Grant finished his education.\n\nThe first few weeks of Peter Grant's working life were spent labouring in a sheet-metal factory. At six feet, five inches tall and on his way to being just as wide, he certainly had the physique for physical work, but he quickly changed course, first becoming a messenger delivering photographs on Fleet Street for the Reuters news agency, and then a stagehand at the Croydon Empire Theatre.\n\nAfter National Service in the Royal Army Ordnance Corps, where he attained the rank of corporal, he became doorman \u2013 bouncer, really \u2013 at the 2i's Coffee Bar on Old Compton Street, the birthplace of British rock 'n' roll and the venue from which sprang Cliff Richard, Tommy Steele and Adam Faith, among others. It was during this time that he met Mickie Most, who had recently returned to London after finding success as a pop star in his wife's native South Africa.\n\nThrough connections he made with Most, Grant was swept up into the newly popular world of televised professional wrestling, appearing as both Count Massimo and Count Bruno Alassio of Milan. From this springboard Grant secured bit parts in a number of films \u2013 among them _A Night to Remember_ , _The Guns of Navarone_ and the epic _Cleopatra_ \u2013 and television shows \u2013 _The Saint_ , _Dixon of Dock Green_ and _The Benny Hill Show_ , among others.\n\nGrant pulled together his 2i's connections, bought a minibus and started a business transporting rock 'n' roll musicians to their gigs. He started off with the Shadows, before he was approached by Don Arden, who gave Grant the task of road-managing American acts he brought over for tours \u2013 the Everly Brothers, Chuck Berry, Bo Diddley, Little Richard, Gene Vincent and Brian Hyland \u2013 a role he performed with alacrity, personally ensuring the artists were paid every penny owed, in cash.\n\nArden had a very nasty reputation: he was rumoured to have held Steve Marriott, of the Small Faces, out of a third-floor office window by his ankles when the diminutive singer requested an accurate accounting of his earnings. Grant learned from such behaviour. 'When he was with Led Zeppelin he was a batterer of people,' said Napier-Bell. 'Although that was probably because of the drugs. When he had cleaned up he became a very nice person.'\n\nBut that was all yet to come. Grant also acted as road manager for the Animals and the New Vaudeville Band, and began sharing an office with Mickie Most at 155 Oxford Street, on the border of then sleazy Soho in London. When Most took over the management of the Yardbirds from Napier-Bell, Grant became their de facto manager and Most's partner in RAK Management.\n\n'They needed someone like Peter Grant,' said Napier-Bell. 'He wouldn't stand for Jimmy Page's sneering.'\n\nThe group was losing traction in the UK, but in America they still carried considerable cachet. Grant travelled with the band on the road in the US, and, for the first time, they returned to England with money in their pockets. 'He was a great manager for the time,' said Chris Dreja. 'He was hands-on, nuts and bolts. He travelled with the band. He made sure they didn't get screwed. He loved his artists. He changed the music scene. He was responsible, especially with Zeppelin, of course, because they had such a huge audience, for changing the percentage points around between the record companies and the artists and the promoters. He was just a fantastic manager.'\n\nOn a date in a snowbound northern American state, the bad weather caused the Yardbirds to arrive late, almost missing their call time. Furious at being so put out, the pair of Mafia promoters refused to pay the group's fee, one of them pulling a gun. Peter Grant walked his considerable girth up to the man: 'What? You're going to kill me for a thousand dollars? I don't think so.' He got the Yardbirds their money.\n\nGrant became close to Page, who, he noted, seemed in control of himself and intelligent, far more businesslike than the other Yardbirds and apparently much older than his 22 years. In this odd-couple relationship, Grant expressed his 'utter faith' in the young but extremely seasoned guitarist. 'It was funny how well Jimmy and Peter got on because Jimmy was a very softly spoken, gentle guy and Peter was from a very different background and education,' said Napier-Bell. Among other things, the pair shared an interest in antiques, and they would go shopping for them together on tour.\n\n'\"Peter, there's only one problem with the band,\"' Grant had been told by Napier-Bell. '\"There's a guy there who's a real smart arse, a real wise guy.\" I said, \"Who's that?\" He said, \"Jimmy Page.\" I was a bit puzzled. I thought, he must know I've known Jimmy since 1962\/63. Apart from Neil Christian, when I was in business with Mickie Most, he did all the Herman's Hermits and Donovan. So when I met Jimmy I said, \"I hear you're a bit of troublemaker and I should get rid of you. What have you been up to?\" He said, \"We did a four-week tour of the UK with the Stones and an American tour and we got \u00a3112 each.\" And he was the only one who had the balls or savvy to say something. By then Mickie Most was recording them. Mickie Most is a pop producer, an excellent pop producer. And there was always a bit of friction there. The way I saw the band going, the way they wanted to carry on, was against the pop thing.'\n\nYet Mickie Most appeared unaware of the cultural wind of change. 'The intention,' he said, 'was to try and resuscitate their pop career.'\n\nIn October 1967 Most insisted that a new Yardbirds 45 was released in the United States: 'Ten Little Indians', a song penned by Harry Nilsson and included on his second album _Pandemonium Shadow Show_. A truly dreadful record, it climbed no higher in the American charts than number 96, although Page had attempted to save the song, which featured a cloying brass section, by turning this into a feature after it had been subjected to what became known as 'reverse echo'.\n\nThat 'Ten Little Indians' was only released in America was a testament to how out of touch Mickie Most had become. Both Page and Grant were well aware of the emerging new underground scene in America, the more reflective, less materialistic outlook of the hippie audiences at Bill Graham's Fillmore West auditorium in San Francisco, which became almost a temple to the Yardbirds. The soundtrack to this counter-culture was provided by the advent of FM radio and its new 'progressive rock' stations like San Francisco's KSAN, New York's WNEW and Orlando's WORJ, which were prepared to play an entire album with no commentary from a DJ (in the UK this was mirrored to an extent by John Peel's late-night _The Perfumed Garden_ show on the pirate-ship Radio London).\n\nThe 'Season of the Witch' was upon us. There was a new generation of American music-makers with very strange, surreal and hitherto unimaginable names that suggested copious drug consumption: Strawberry Alarm Clock, Captain Beefheart, Love, the Doors, Iron Butterfly, Jefferson Airplane, Moby Grape, Quicksilver Messenger Service, the Grateful Dead. They were all allied to the burgeoning 'rock' album audience, a development spurred by the arrival in late 1965 of the first relatively cheap stereo systems. Long-haired, free-loving, pot-smoking and acid-dropping, this new market was cemented together by the considerable schism in American society brought about by the ceaselessly expanding war in Vietnam. Crisscrossing the United States with the Yardbirds, Page and Grant witnessed the success of first Cream and then the Jimi Hendrix Experience, seeing how they fitted perfectly into this new world. It was a musical and cultural sea change.\n\nAnother of these novel new acts, the Velvet Underground, championed in New York City by the artist Andy Warhol, supported the Yardbirds on several shows in the winter of 1966, most notably a show at Michigan State Fairgrounds. Soon the Yardbirds started dropping a snatch of the Velvet Underground's 'I'm Waiting for the Man', the group's paean to heroin dealers, into the middle section of an extended version of their own tune 'I'm a Man'. Page had heard the Velvets' first album while touring the USA with the Yardbirds. 'I'm pretty certain we were the first people to cover the Velvet Underground,' he said. At one of those Manhattan parties at which Andy Warhol was ubiquitous, the artist asked the guitarist to take part in a screen test for him for a movie he had in mind.\n\nAs the sole guitarist with the now four-piece Yardbirds, Page spent much of 1967 and the first half of the next year on long, gruelling tours in far-flung places. It was relentless. There were five American tours, a UK tour, a European tour and in January 1967 an Australasian tour with Roy Orbison and the Walker Brothers, playing two shows a night. But it was not without its rewards. 'When Jeff left and we carried on,' he said, 'the pure nature of the band was that they had a lot of numbers you could really stretch out on.'\n\nBack in Britain from Australia during February 1967, Page worked with Brian Jones at IBC Studios on the soundtrack for _A Degree of Murder_. Directed by German New Wave filmmaker Volker Schl\u00f6ndorff and starring Jones's girlfriend Anita Pallenberg, the film was entered for competition at the 1967 Cannes Film Festival. Although both Page and Nicky Hopkins, the celebrated session pianist, played on the soundtrack, along with Small Faces drummer Kenney Jones, with Glyn Johns engineering, there was never an official release for Brian Jones's music. 'Brian knew what he was doing,' said Page to _Rolling Stone_. 'It was quite beautiful. Some of it was made up at the time; some of it was stuff I was augmenting with him. I was definitely playing with the violin bow. Brian had this guitar that had a volume pedal \u2013 he could get gunshots with it. There was a Mellotron there. He was moving forward with ideas.'\n\n'I don't remember much about the sessions other than we got Jimmy Page to come and play some amazing guitar during the murder scene and that the German director was thrilled with the end result,' recalled Glyn Johns.\n\nPage still had time to play the occasional session. For the past couple of years, Johns had produced Johnny Hallyday's records, a Gallic Elvis who was indubitably the biggest music star in France. Hallyday would often record in London, and a distinct attraction for anyone working on his sessions was that he always paid in cash. But on this occasion he decided to work in Paris, with his own band, which included Mick Jones, later of Spooky Tooth and then Foreigner. 'I took Jimmy Page,' recalled Johns. 'He was nothing short of brilliant.'\n\nOn the tune '\u00c0 Tout Casser' Page performed one of his greatest session moments. And on 'Psychedelic' he employed a bluesy, Albert King-like bending riff that would resurface a couple of years later on Led Zeppelin's 'Whole Lotta Love'. The tune has a classic freak-out section as Hallyday repeats the word 'psychedelic' over and over to blasts of Jimmy Page guitar.\n\nDuring this period in early 1967 Page became briefly involved with 19-year-old model Heather Taylor. A friend of New York photographer Linda Eastman, Taylor had run the fan club for Monkee Davy Jones and briefly been his girlfriend; she had also been a lover of Jimi Hendrix \u2013 'Foxy Lady' was allegedly written for her \u2013 and Jeff Beck.\n\nAfter Page met her at Ondine, the fashionable Manhattan nightclub, she had followed him to London. But he quickly told her they were 'seeing too much of each other' \u2013 after only three dates in London. Taylor was later introduced to the Who's Roger Daltrey by her Californian friend Catherine James, who was living in London with former Moody Blue Denny Laine. Taylor would go on to marry Daltrey, while Catherine James would crop up again in Page's future.\n\nFresh from his experience on the _A Degree of Murder_ soundtrack, which was very much part of the 'progressive' new musical order in his eyes, Page was keen on leading the Yardbirds in a similar heavier and more experimental direction. Later in 1967, this would include the group's rendition of a new song, sometimes known as 'I'm Confused', but more reliably as 'Dazed and Confused'.\n\nOn 25 August 1967, the peak of the year's alleged Summer of Love, the Yardbirds played two shows at the Village Theater in downtown Manhattan. They were supported by the Youngbloods and by Jake Holmes, a singer-songwriter who spun a twist on the folk tradition by working with a guitar and two bass instruments but no drums. Watching from the wings, Jim McCarty was impressed by Holmes's song 'Dazed and Confused', with its descending riff, as was Page. The next day they went and bought _The Above Ground Sound of Jake Holmes_ , his debut album, on which 'Dazed and Confused' was featured. Adapting the song, but only to an extent, with Keith Relf altering the lyrics, 'Dazed and Confused' became a stand-out performance in Yardbirds live shows for the last ten months of the group; Page's dramatic and highly effective flourishing of a violin bow on his guitar during the performance was an undoubted highlight. 'Dazed and Confused' became a showcase tune on the first Led Zeppelin album.\n\nIn the UK the Yardbirds were beginning to seem increasingly irrelevant, but in the United States they remained a substantial concert attraction. Yet even there, the hits didn't keep coming, largely because \u2013 as with 'Ten Little Indians', which would be released later that year in the US \u2013 their selection made almost no sense.\n\n_The Yardbirds' Greatest Hits_ was released in March 1967 in America, and made number 28, their biggest-selling US album. But whereas the Yardbirds' three biggest singles had been written by group members, from now on Mickie Most brought in \u2013 as he had done with their first hit 'For Your Love' \u2013 songs by established hit-making teams.\n\nAccordingly, the choice of some of the 45s released seemed baffling. Written by Harold Spiro and Phil Wainman, 'Little Games' was released in March 1967 in the US and a month later in the UK. It only reached number 51 in America and didn't even chart in the UK. As the title track of the next Yardbirds album, released in mid-July only in the United States \u2013 a mark of their dwindling UK status \u2013 the single was intended as a trailer for the LP.\n\nThere were further odd decisions. 'Ha Ha Said the Clown', for example, had been a Top 5 hit in the UK for Manfred Mann, but had failed to gain any chart movement whatsoever in America. Most persuaded the Yardbirds \u2013 or, more accurately, Keith Relf plus session musicians, including John Paul Jones, who arranged much of Most's material \u2013 to record the song and release it in the States. In July 1967 'Ha Ha Said the Clown', not featured on _Little Games_ , staggered up to the number 45 slot in America. The breezy pop tune was an extraordinary choice for the Yardbirds to release, utterly inappropriate for the market they were trying to build in the States. But the B-side was another matter altogether: the explosive 'Tinker, Tailor, Soldier, Sailor', written by Page and Jim McCarty, with a bass-line like a relentless train rolling, featured the first recorded instance of Page using a violin bow on his guitar.\n\nThe _Little Games_ album \u2013 derided by Page as 'horrible' \u2013 did contain some interesting moments: 'Tinker, Tailor, Soldier, Sailor' itself, and 'Glimpses', a suggestion of the way Page's compositional mind was developing. 'It featured the violin bow, and when it was played in concert I had tapes that played all this stuff \u2013 the Staten Island Ferry, locomotives, shock sounds \u2013 with textures from the bow. But we didn't get a chance, with the Yardbirds, to take it far enough,' he told _Rolling Stone_ 's David Fricke; and 'White Summer', a mesmerising instrumental piece that he would perform live, both with the Yardbirds and Led Zeppelin, on his 1961 Danelectro 3021 or his 1967 Vox Phantom XII 12-string guitar.\n\n'Goodnight Sweet Josephine' was the Yardbirds' last single, released in March 1968. Written by Tony Hazzard, who had also composed 'Ha Ha Said the Clown', it was about a man-eating groupie who lived in Clapham in south London \u2013 where Hazzard himself was based. Uncertain whether to commemorate its clear music-hall origins or celebrate its implied cultural comment, it did neither and ended up truly awful \u2013 a shockingly bad record. First recorded at the end of 1967 at Advision Studios in London, with Mickie Most producing, the Yardbirds disliked the final result so much that they insisted on doing a further version, on 6 February, at De Lane Lea Studios. It was no help, however; the single was the worst they ever released, and the group quickly asked for it to be recalled, reissuing a further version in the United States and Australasia. On the other hand, the single's B-side 'Think About It' had much more going for it \u2013 a shredding solo midway through that Page would take in all its glory into Led Zeppelin's version of 'Dazed and Confused'. With his assiduous thoroughness, the guitarist had grabbed the production of the B-side from Mickie Most.\n\nOn 6 March 1968 Page gamely went to plug 'Goodnight Sweet Josephine' on the long-running BBC radio show _Saturday Club_ \u2013 the show had been a Saturday morning feature of the Light Programme before the station was transformed into Radio 1 the previous autumn, a supposed substitute for the now-banned pirate stations. Interviewed by the ever-avuncular Brian Matthew, the self-styled 'old mate' of his audience, Page described the troubles around making the record in his boyish, accentless voice and concluded, 'It's quite a good product now.'\n\nHowever, Jeff Beck's summary was more to the point. 'When I heard \"Goodnight Sweet Josephine\" I thought, Thank God I left the Yardbirds.'\n\nThree days after that _Saturday Club_ performance the Yardbirds were in Paris. They played at the Assas Faculte du Droit, supported by the Brian Auger Trinity, featuring Julie Driscoll, and recorded the _Bouton Rouge_ television show, performing 'Train Kept A-Rollin'', 'Dazed and Confused' and 'Goodnight Sweet Josephine'.\n\nThe next day, 10 March, the Yardbirds played at Paris's legendary Olympia venue. Afterwards the group moved on to a private party thrown by Eddie Barclay, who ran the renowned Barclay Records. Among the celebrated guests was Brigitte Bardot, dressed in leather motorcycle gear. She looked 'hot', noted Page.\n\nBack in London on 15 March, Page played a session for Joe Cocker, for his 'Marjorine' single and its B-side, 'The New Age of the Lily'. (Later in the summer he would play on Cocker's epochal version of Lennon and McCartney's 'With a Little Help from My Friends', the song that made Cocker's career.) The next day he was again in Paris with the Yardbirds for a show.\n\nA week later, following a concert at Retford College in Nottinghamshire on 23 March, the Yardbirds flew to New York for the start of their American tour. The opening date, 160 miles from Manhattan, was at the Aerodrome in Schenectady in New York state, a venue with a famously tremendous sound system, the kind favoured by Page for the more complex sound he was developing on tunes like 'Think About It', 'White Summer' and 'Dazed and Confused'. But such aural developments would not be employed for much longer with the Yardbirds, as the band knew before they even set off that this was to be their final ever tour.\n\nInspired by the prevailing softer sounds of the likes of \u2013 curiously \u2013 the Turtles and Simon & Garfunkel, and by LSD, Keith Relf and Jim McCarty had concluded that they no longer wanted to be part of the Yardbirds and would form a more folk-influenced outfit instead.\n\nTwo nights later, at Manhattan's Anderson Theater, the Yardbirds played a pair of shows that Epic Records recorded for a live album, which would eventually be released in January 1971 but quickly withdrawn after Page protested that it was a cash-in on the success of Led Zeppelin. 'We knew the American tour was going to be the last one, and all the pressure was off,' said the guitarist. 'We played well and had a really good time. We even managed to play consistently good venues; it was almost entirely universities and psychedelic ballrooms. The only low point was the Andersen Theater gig in New York, which was recorded for a live album. The rats at Epic had got wind of the break-up and decided to get the last drop of potential profit out of us. It was pure convenience for them, being based in New York, where we didn't like playing anyway. It should have been done at somewhere like the Shrine in LA, or the Fillmore. The Anderson Theater was a horrible place, very cold and unfriendly, and it didn't help that the Vanilla Fudge, currently local heroes, were playing across town at the Fillmore East. To cap it all, the Epic sound team had no idea how to record us. They were really straight and they just draped a few mikes around. It was pathetic. When they discovered the inadequacies of the recording, they dubbed on all those ridiculous bullfight cheers.'\n\nAs the tour headed into the American heartland, the audiences noted that the group seemed in tune with the prevailing psychedelic currents. 'I was a real Yardbirds fan,' posted John B on Facebook on 18 May 2015 of their show at Chicago's Blue Village, 'and was a bit high at the time. The band, especially Relf and Jimmy, seemed a bit higher than me. I didn't feel they were \"drunk\", but perhaps tripping. All of that aside, they practically melted the place, and most of the audience (me included) weren't really sure how to process the event \u2013 it was jaw-dropping. Page played the Tele with a bow and a wah-wah. I remember seeing broken strands of the bow hair trailing as he sawed away. The fellows were dressed very \"psychedelically\" and Relf was sporting a long moustache. I specifically recall \"Over Under Sideways Down\" as being a highlight and thinking, Oh my god, this guy can actually play this stuff!'\n\n'I was there that night at the Cellar club,' posted Don Dawson on Facebook, 7 March 2015, of the show at the Cellar club in Arlington Heights, Illinois, on 20 April. 'Page was really wasted but managed to pull himself back together after rallying with a brilliant solo rendition of \"White Summer\" played seated. Then the rest of the band got back in gear to finish their set.'\n\nMoving over to California on 10 May, the Yardbirds played the Earl Warren Showgrounds in Santa Barbara, a venue with a growing underground reputation. The British group Dave Dee, Dozy, Beaky, Mick & Tich had been scheduled as support, along with Turquoise. But the UK outfit was not there, replaced by Three Dog Night. In the audience was a Londoner called Paul Reeves, a former dancer on _Ready Steady Go!_ and a fashion designer of some reputation who was visiting California to sniff the wind. 'After the Yardbirds' set I decided to go backstage and introduce myself, as Englishmen did in those days in California because we were a relative rarity,' said Reeves. 'We got on like a house on fire and I travelled with Jimmy and the band for the rest of the tour, even sleeping on his hotel-room floor in New York.'\n\nThe pair, who remain close friends to this day, bonded over their art-school backgrounds and mutual interest in design and fashion: they had both bought clothes at John Stephen's first shop on Carnaby Street; they both loved the garments you could buy at Granny Takes a Trip, Hung on You, and Emmerton & Lambert in the Chelsea Antiques Market \u2013 where they stocked some of the shirts Reeves designed. The pair also shared a love of the Arts and Crafts movement, and of the then very fashionable Pre-Raphaelites \u2013 from whom Page appeared to have gleaned much of his very being.\n\nBack in London that year Paul Reeves would launch Alkasura, a high-end, futuristic clothes shop on the Kings Road frequented by the likes of the Beatles, the Rolling Stones, the Faces, David Bowie and later \u2013 naturally \u2013 Led Zeppelin. Together, Page and Reeves drove down to the famed Costa's in Tooting Bec, south London, a Greek Cypriot shoemaker who made them buckled snakeskin boots, the inspiration for which derived from an image in _East of the Sun and West of the Moon_ , a book by the early 20th-century illustrator Kay Nielson. (Page's pair eventually became part of the Victoria and Albert Museum's collection, and in 2008 Paul Reeves curated an exhibition at the museum called _The Best of British_ , dedicated to 19th- and 20th-century design from these islands. Page contributed several pieces, including the superb Edward Burne-Jones Pre-Raphaelite tapestry _The Quest for the Holy Grail: The Achievement_ , worth at that point around \u00a31 million.)\n\nPaul Reeves was not the only person Page met on this return to southern California. Catherine James had left Denny Laine and moved back to her birthplace of Los Angeles, bringing her baby son home with her.\n\nMoving into a house in Bronson Canyon, on the edge of the Hollywood Hills, she took a job in the ticket office of Thee Experience, a cutting-edge rock venue on the Sunset Strip. After the Yardbirds' date in Santa Barbara, they had a further show in southern California \u2013 on 11 May 1968 they played in Anaheim, south of Los Angeles \u2013 and two days later recorded a television interview that heavily featured Page.\n\nDuring this time Page visited Thee Experience and linked up with Catherine James. 'I had plenty of handsome suitors, but no one really had my heart until I encountered the ethereal Jimmy Page,' Catherine James wrote in her autobiography. 'Heather had given me a pretty accurate description, but there were no real words to describe his seductive allure and painful charm. It wasn't just his lithe, elegant, rock-and-roll mien, or his Pre-Raphaelite angelic face and soft, long curls. He had an indescribable smouldering look in his eyes, like he had a secret he might share with you one day. When we kissed he inhaled my breath like he was savouring my soul. I'd never felt anything quite as dark or sensuous as James Patrick Page. He captivated me with stories of the English countryside and his lone manor in Pangbourne... He always made me feel like we were somewhere off in the mists of Avalon.\n\n'Although he hadn't exactly spoken the words, he did some heavy alluding. I had illusive visions of being the blithe young maiden of the manor; we'd give life to a band of seraphim and be eternally happy. Little did I know several other girls were under the same identical spell.'\n\nWould Catherine James have been more nervous if she had learned what other members of the Yardbirds knew of their guitarist's liaisons? 'Jimmy Page used to show us Polaroids of often blurred close-up parts of female anatomy, often featuring fruit, I seem to remember,' recalled Chris Dreja.\n\nWhat Catherine was aware of was that her lover was making plans for the future: 'Jimmy was still playing guitar with the Yardbirds, but he was also working on putting his own group together in England. He said he was hoping to come back to California soon. If the band did well, then they'd do a West Coast tour.'\n\nAlthough both Page and Peter Grant were thoroughly cognisant of the shifts in the music scene in the United States, other members of the Yardbirds were not as clued up. 'We weren't aware that the market was changing into an album market,' said Jim McCarty. 'We thought that maybe an updated _Roger the Engineer_ would have worked for us. At this time we'd all wear kaftans... The thing about Keith and I was that we were so tired of travelling around and playing \"Smokestack Lightning\". And we couldn't see any future for it. Jimmy had been in the band a year or so. And was fresh.'\n\nIn fact, Page had been in the Yardbirds for almost two years. But his steely determination remained undimmed: 'When the band finally folded and I wanted to try something new, I just wanted to carry on rocking. I had this great stockpile of material in my mind and songs and riffs I had written down on tape at the time. So it was really handy. I knew which way I wanted the group to go if I could get a group together. Thankfully I did.'\n\nHowever, Grant hadn't only discussed the shifting American sands with Page. The guitarist's old sparring partner Jeff Beck \u2013 himself a client of RAK Management, Simon Napier-Bell having finally decided to absent himself from Beck's career \u2013 also benefitted from this information, as he told _Uncut_ magazine: 'Peter was fantastic. What he realised, long before the others, was that there was a sizeable audience for an underground scene away from the Top 40. We'd been playing shitholes in England and then he took us to America...'\n\nThe Yardbirds' last show was at Luton Technical College on 7 July 1968. With the band to all intents dead and buried, Grant went on the road in the US with Beck, who \u2013 having turned down the task of replacing Syd Barrett in Pink Floyd \u2013 had formed the Jeff Beck Group, with former Steampacket and Shotgun Express singer Rod Stewart, bass player Ron Wood and drummer Micky Waller.\n\nThe Jeff Beck Group's US debut was on 14 June 1968 in New York, at Bill Graham's recently opened Fillmore East, where they played four shows, the opening salvo of a six-week tour. Thanks to the headliners, the Grateful Dead, the 3,000-strong venue was sold out. And although Rod Stewart suffered from such extreme stage fright that he at first delivered his raspy, soulful vocals from behind the amps, the act's performance was a colossal success, described by Robert Shelton the next day in the _New York Times_ as 'wild and visionary', the writer declaring that the British group had upstaged the Grateful Dead. The Jeff Beck Group's burgeoning reputation was only enhanced when, four days later, they began a week's residency at Manhattan's Scene Club, during which both Jimi Hendrix and Eric Clapton regularly got up onstage to jam with the four-piece. And, as a consequence of the wildly successful Fillmore East shows, they were booked to play six nights at San Francisco's Fillmore West.\n\nWhat was most extraordinary about this groundbreaking tour was that the Jeff Beck Group did not have an album in the stores in the United States. Mickie Most's hit-singles-factory ethos meant he was indifferent to Beck's blues inklings and to his group as a whole. He was also dismissive of Rod Stewart's singing strengths, making Beck take the lead vocals on 'Hi Ho Silver Lining', a Top 20 UK hit in the early spring of 1967, a song more suited for pub sing-along choruses than as a flagship single for a pioneering British guitarist. 'Hi Ho Silver Lining' did, however, have the redeeming feature of including 'Beck's Bolero' as its B-side.\n\nBolstered by Robert Shelton's _New York Times_ review, Grant contacted the head of Epic Records in New York and Beck's _Truth_ album, already recorded during several long, stretched-out sessions, was rush-released in August 1968, quickly climbing to number 15 in the US charts. Among the varied tracks, which included a reworking of the Yardbirds' 'Shapes of Things', Jerome Kern and Oscar Hammerstein's 'Ol' Man River' and Howlin' Wolf's 'I Ain't Superstitious', was a version of Muddy Waters' 1962 classic 'You Shook Me'. Jimmy Page pricked up his ears.\n\n## 7\n\n# 'LIKE A LEAD ZEPPELIN'\n\nYou know that inner sensation when you can almost touch the several directions your life might take, when you know the decision you are about to make will probably be final and there will be no return to what was there before? It can be troublesome and worrying. Or it can be enlightening and energising and exciting. For Jimmy Page it was certainly the latter.\n\nAlthough the Yardbirds had split up, they were still contracted to undertake a Scandinavian tour in September 1968. Keith Relf and Jim McCarty left the band during the summer and were in the process of putting together Renaissance, their folk-influenced art-rock project, but they licensed Page to use the Yardbirds name on the Scandinavian dates only.\n\nThe idea of forming a very specific type of band had been gestating gradually in Page's mind ever since the 'Beck's Bolero' session in 1966. The singer, he had then hoped, might be Steve Marriott of the Small Faces, or Stevie Winwood of the Spencer Davis Group. In the summer of 1968 he was still searching for that kind of white soul singer.\n\nPage had been working at Immediate on sessions with his old friend Chris Farlowe, whose first, unreleased solo album he had produced and paid for. Farlowe was a possibility for Page's 'the New Yardbirds', the working title for the band, as he possessed a similar vocal style to those blue-eyed soul stalwarts, but unfortunately little of their charisma. 'Jimmy liked me,' Farlowe told _Record Collector_ in 2017. 'But I was an established artist and a bit of a mod.' (Later, after Led Zeppelin, Farlowe would be called back into service by Page, singing on three tracks on his 1988 solo album _Outrider_.)\n\nPage moved on to another emerging singer, like himself another teenage prodigy: Terry Reid, conveniently managed by Mickie Most, and \u2013 even though he was still only 19 \u2013 the handsome former vocalist with UK dancehall favourites Peter Jay and the Jaywalkers. Attempting to reinvent himself as an 'underground' artist, Reid had released a critically acclaimed album, _Bang, Bang You're Terry Reid_. But Reid had just accepted the task of opening for Cream on their final US tour and was obliged to turn down Page's approach. However, he recommended that Page check out another vocalist he had heard in the Midlands, one Robert Plant. Reid had played on the same bill as Plant's outfit Band of Joy, and mentioned that the group also had a remarkable drummer \u2013 John Bonham.\n\nBy now Robert Plant had been somewhat taken under the wing of Alexis Korner, who would let him stay at his Bayswater flat, sleeping on the same couch that had \u2013 something Korner would always point out \u2013 once been used for the same purpose by Muddy Waters.\n\nPlaying blues music with Alexis Korner appealed greatly to Plant, and at first he failed to respond to the phone messages Peter Grant left for him at the Three Men in a Boat pub in Bloxwich, where Plant had rented a room.\n\nOn 20 July 1968 the shockingly named Obs-Tweedle \u2013 the latest group Plant was singing in \u2013 played a show at the West Midlands College of Education. There was only a small crowd, but in it were Page, Grant and Chris Dreja. 'This big guy with a University of Toronto sweatshirt let us in backstage,' said Grant, 'and I remember Jimmy saying, \"Crikey, they've got a big roadie!\" It turned out to be Robert Plant! Jimmy loved Robert straight away.'\n\nAlthough they were singularly unimpressed by Obs-Tweedle, Plant's clear vocal magic shook Page. How on earth, he wondered, had this singer not yet been discovered? Page was utterly unaware that Plant had already had a pair of flop singles released by CBS, or of his work with Alexis Korner, or that Move manager Tony Secunda was fluttering around him. Instead he worried that the vocalist might have some worrying hidden character defect that had so far kept him from the stellar heights he clearly deserved.\n\nAll the same, a few days later Plant received a telegram: 'Priority \u2013 Robert Plant. Tried phoning you several times. Please call if you are interested in joining the Yardbirds. Peter Grant.'\n\nAt the end of July 1968 Page invited Plant to his Pangbourne home. Arriving off the train, Plant, who was still only 19, was extremely impressed by the house, which was stuffed with dazzling antiques and was an audiophile's dream, with Tannoy speakers and Fischer amplifier, on which Page would excitedly play the Beatles' _Magical Mystery Tour_ double EP. Of course, these possessions were thanks to Page's session work rather than from his relatively brief career with the Yardbirds; later Plant would discover that Page was extremely shrewd financially. And it wasn't just the house that impressed the young singer: 'He was so charismatic,' thought Plant.\n\nPage, however, was not so sure about Plant: 'I liked Robert. He obviously had a great voice and a lot of enthusiasm. But I wasn't sure yet how he was going to be on stage: what he'd be like once we actually got together as a band and started playing.' He also told Mick Wall: 'I didn't know what he'd be like yet as a songwriter. When I first saw him he was a singer first and foremost.'\n\nNevertheless, Plant stayed at Page's Pangbourne home for an entire week. The singer was already especially taken by the West Coast sounds of acts like Buffalo Springfield, a particular favourite of Page's, Jefferson Airplane, Moby Grape and Love. However, he also had a thorough grounding in relatively esoteric blues music. And Page's musical library not only included all these favourites, but extended far beyond them.\n\nPlant shared Page's adoration of the early work of Elvis Presley, as well as such blues staples as Sonny Boy Williamson, Solomon Burke, Howlin' Wolf, Muddy Waters \u2013 whose 'You Shook Me' was on the Pangbourne playlist \u2013 and Robert Johnson, as well as rock 'n' roll greats like Jerry Lee Lewis, Chuck Berry and Eddie Cochran. And such arcane curios as Don and Dewey's sensational 'Justine'.\n\nThey listened to the folk-rock sound of Fairport Convention's 'If I Had a Ribbon Bow', and the joy on Plant's face was writ large when he discovered that Page owned a copy of Joan Baez singing 'Babe I'm Gonna Leave You', written in the 1950s by Anne Bredon. Page had already decided, he told the infectiously enthusiastic Midlands Mod-turned-hippie, that the group he was planning would play an electric version of the song. He had played an acoustic 'Babe I'm Gonna Leave You' while touring with Marianne Faithfull.\n\nPlant's position in the group was sealed when Page asked him if he knew any good drummers. Having been unable to prise Keith Moon away from the Who, Page had had his eye out for a drummer of similar stature and talent, but he'd been turned down by the one he liked most: B. J. Wilson, who played with Procol Harum, riding high on their year-old mega-hit 'Whiter Shade of Pale'. Page had also checked out Mitch Mitchell, who was believed to be dissatisfied in the Jimi Hendrix Experience; Aynsley Dunbar, a Liverpudlian who had played with John Mayall's Bluesbreakers and Jeff Beck; and Clem Cattini, a super-session drummer and friend of Page's who refused to be parted from his regular and substantial session pay.\n\nNaturally Plant suggested his old mucker John Bonham, but this was definitely no old-mates act. Plant knew that Bonham was almost certainly the finest drummer he had ever encountered, an opinion shared by most musicians who came across him.\n\nBonham was lengthily touring Britain with Tim Rose, a gruff-sounding American singer-songwriter who had acquired kudos on the 'underground' scene in London. And when Page went to see them play on 31 July 1968 at the Country Club in Belsize Park, he immediately knew who his drummer would be.\n\nThis would prove important for Plant's place within Led Zeppelin, providing him with a certain subconscious strength. Like a neophyte offering sacrifice, he had brought someone into the group. He had helped form Led Zeppelin. Bonham's presence also meant that he immediately had an ally in the group.\n\nNoisy and boisterous, determinedly non-Londoners, Plant and Bonham were the antithesis of the quiet, rather shy but sophisticated Page; in some ways, of course, they permitted him to present a more fully formed variant of himself, round him off as he vicariously lived out fantasies through them.\n\nPage needed a new bass player too, as Chris Dreja had finally decided to bow out and become a photographer. His replacement \u2013 after Page had been unable to get John Entwistle as part of a failed raid on the ever-fractious Who's rhythm section \u2013 was someone with whom Page was already well acquainted.\n\nBorn on 3 January 1946 \u2013 like Page he was a Capricorn \u2013 and brought up in Kent, the boarding-school-educated John Paul Jones came from a family of professional musicians. He first met Page at a Decca session in West Hampstead in 1964.\n\n'He was very passionate about music, which is why I immediately took to him,' John Paul Jones told _Uncut_ magazine. 'Very knowledgeable about music too. About old records. He was always very interested in recording. We were kind of geeks in those days, in a way. At the end of a session, most of the musicians would sit back and read their golf magazines, but we would always go into the control room to listen to playbacks and watch the engineers and producers. We both wanted to know how things were done. He was quiet, and he was reserved...\n\n'He was the youngest session musician until I came along. We were always really glad to see each other on the sessions, because it meant that you had a young, hip rhythm section. The drummer would be older, I suppose, and Big Jim Sullivan was older, but we were relatively young compared with all the other session musicians. In those days, to be a session musician was considered the pinnacle of your professional music career. If you got a foot in, at that early age, you kind of held on to it.'\n\nJones was already aware of Page when they met: 'I remember him having a reputation almost before I turned professional in early 1963, when he was with Neil Christian and the Crusaders. It was always, \"You've got to hear this guy.\" In fact, I never actually heard him before we worked together, but yes, I knew of his reputation.'\n\nWhen the four musicians rehearsed together for the first time in the middle of August 1968 in a tiny rehearsal room on Gerrard Street in London's Chinatown, their amps almost falling on top of them, the tune they immediately worked on was 'Train Kept A-Rollin'', straight out of recent Yardbirds live sets.\n\nJones thought their performance was 'stunning'. And Page was equally as enthusiastic: 'It was there immediately. It was so powerful that I don't remember what we played after that. For me it was just like, \"Crikey!\" I mean, I'd had moments of elation with groups before, but nothing as intense as that. It was like a thunderbolt, a lightning flash \u2013 boosh! Everyone sort of went, \"Wow.\"'\n\n'He had this whole thing about a dynamic rock band... a whole light-and-shade thing,' said Jones, 'which was pivotal, and it informed every musical decision that he made. I mean, there weren't dynamic rock bands in those days. Everything was either a soft, folky-rock type thing, or just blasting all the time. It was very important to him.'\n\nAt the end of that first rehearsal, Page organised baked beans on toast for his three hungry new musical compatriots \u2013 then diligently collected from each of them the few pence that the food cost. With his accountancy training, Plant looked on approvingly.\n\nBefore they could even get out on the road as 'the New Yardbirds', fulfilling dates already booked, the four musicians found themselves in the recording studio. There was another previous booking to honour: Jones was scheduled to record an entire album with P. J. Proby, the American _enfant terrible_ of British pop music. Proby had earned tremendous media approbation for having split his trousers on several dates on a 1965 package tour. But he had a powerful, almost operatic voice, reminiscent of Elvis Presley's deep baritone register; in fact, like Ral Donner, with whom Plant was always taken, Proby had sung demo records of songwriters' tunes for Elvis.\n\nThere were some definite financial upsides to the obligation, which Jones \u2013 listed as 'producer' \u2013 could not get out of: 'I was committed to doing all the arrangements for the album. As we were talking about rehearsing at the time, I thought it would be a handy source of income. I had to book a band anyway, so I thought I'd book everybody I knew.'\n\nPage had already worked with P. J. Proby, on his 'Hold Me' single and his first album, _I Am P. J. Proby_ , in 1964, playing rhythm guitar to Big Jim Sullivan's lead. The two days of sessions for the album that would be known as _Three Week Hero_ began on 25 August 1968, and without vocal duties to perform Plant played harmonica on the LP.\n\nProby was so impressed with the results that he asked the four musicians if they would back him on an American tour. Unable to entirely forget his old session-playing ways, Page half-agreed to do it, though with the proviso that they were planning an exploratory set of dates on their own in the United States. So could he make a decision after those shows?\n\nProby said, 'Look, from what I've heard and the way you boys played tonight, not only are you not going to be my backing band, I'm going to say goodbye right now, because I don't think I'm ever going to see you again. That's how successful you're going to be. You're exactly what they want; you play all that psychedelic stuff and everything. You're going to go over there and go down so great I don't think you're ever going to come home.'\n\nA Scandinavian tour had been booked in for the Yardbirds that had to be honoured, and it offered an opportunity to iron out the new group's set. Out of sight of the UK media, the New Yardbirds played their first-ever show at Denmark's Gladsaxe Teen Club, a gymnasium complex a few miles out of Copenhagen, on 7 September 1968.\n\nThere was a healthy turnout, some 1,200 strong. 'It was only a short while before the concert that we realised it wouldn't be the \"real\" Yardbirds that were going to play,' said Jorgen Angel, who was 17 and photographed the performance. Page wore a white ruffled shirt over white trousers. Both Plant and Bonham chose floral shirts, Plant's unbuttoned to the waist. Jones wore a long satin coat.\n\nThe set included a number of Yardbirds staples \u2013 'For Your Love', 'White Summer', 'You Shook Me', 'Dazed and Confused' and 'Train Kept A-Rollin''. But they also played 'Communication Breakdown', 'I Can't Quit You Baby', 'How Many More Times' and a cover of Garnet Mimms's 'As Long As I Have You'.\n\nA subsequent newsletter issued by the Gladsaxe Teen Club assessed this first Led Zeppelin show in a most positive light: 'Their performance and their music were absolutely flawless, and the music continued to ring nicely in the ears for some time after the curtains were drawn after their show. Let me in particular give my praise to Jimmy Page, who has made a great job with the three new men. They really succeeded and in particular the guitar solo by Page created huge applause... We can therefore conclude that the new Yardbirds are at least as good as the old ones were.'\n\nThe gig was followed by another that evening, at the Brondby Pop-Club in the south of Copenhagen, and the next day the New Yardbirds played three more shows. Then they had three days off before crossing the border into Sweden, where they played five concerts, many at outdoor amusement parks. The Swedish crowd adored them, pounding their feet into the floor, demanding more.\n\nJust over two weeks after the end of that Scandinavian tour, on 27 September 1968, the four musicians went into Olympic Sound Studios in Barnes, which had an eight-track set-up that was becoming popular with other 'underground' acts \u2013 that summer the Rolling Stones had made _Beggars Banquet_ there \u2013 to record the first Led Zeppelin album.\n\nPage was in charge of the sessions, booked on weekend nights' downtime, and he was personally footing the bill. He played the Fender Telecaster that Jeff Beck had given him as thanks for getting him the job in the Yardbirds: by now the guitar had received its psychedelic paint job. As he would be on all Led Zeppelin records, Page was producer, with the in-house engineer Glyn Johns ably assisting him.\n\n'I wanted artistic control in a vice-like grip, because I knew exactly what I wanted to do with the band. That first record sounded so good because I had gotten so much experience in the recording studio. I knew precisely what I was after and how to get it.'\n\nAll his experience and mastery in studio sessions came to the fore. 'Certainly on the first album I had a very good idea of what I wanted to try and get with the band. Because at that stage I was extremely instrumental in the total direction of it. Obviously there was a definite concept of what one was trying to achieve there, and it was done. But we were definitely right out there on a limb, weren't we? Doing what we believed in. And it didn't really follow any sort of trend that was going on at all \u2013 or certainly nothing relative to any other band.'\n\nEmploying natural room ambience, Page enhanced the reverb and recording texture on the record. In addition to placing a microphone in front of the drums and amplifiers, he put an additional microphone some 20 feet from the amplifier, recording the time-lag balance between the two. 'Everything leaked into everything else. Which was part of the sound,' said Jones.\n\n'Backwards echo was a technique that I invented at the time,' Page said. 'The engineer said it couldn't be done but I knew it could because I'd already suggested it earlier on a Yardbirds track. You reverse the tape, record the echo, then put it around the right way again so that the echo precedes the signal. It created a fantastic sound, but it was really only employed in the first album, on the end of \"You Shook Me\".'\n\nIn total there were 30 hours of sessions, costing \u00a31,782. A high point was 'Babe I'm Gonna Leave You', over which Page and Plant had bonded at Pangbourne. And there was a clutch of further great songs: 'Dazed and Confused', 'Communication Breakdown', 'Good Times Bad Times', 'Your Time Is Gonna Come' and a pair of Willie Dixon tunes, 'I Can't Quit You Baby' and 'You Shook Me'.\n\nBy personally financing the first Led Zeppelin album, Page displayed his knowledge of the music business. Almost the only other successful British artist to own the master tapes of his songs was Dave Clark, leader of the phenomenally successful Dave Clark Five, who had rivalled the Beatles in the USA and was famously financially astute. Page knew that Clark's fortune was a great deal larger than the Beatles' simply because he had always owned his own recordings.\n\n'I was up for it,' said Glyn Johns of his engineering work on _Led Zeppelin_ , 'as Jimmy and I grew up in the same town and had been pals since the early sixties, and John had been the number-one session bass player in London for years. When I was an engineer I would see him almost every day, and a nicer guy you could not wish to meet.\n\n'Knowing that anything these two put together was bound to be pretty good, I turned up at Olympic a couple of weeks later, not having any real idea of what I was walking into. I was blown off my feet. The album that we made in the next nine days was a landmark in rock and roll history, taking it to another level altogether.\n\n'The sound they created, the arrangements they came up with, and the standard of musicianship were equally astonishing. Each session seemed to be more exciting than the last, as what they had prepared unravelled in front of me. All I had to do was press record, sit back and try to contain the excitement of being in the same room as what was going on.\n\n'The stereo mix of this record is certainly one of the best sounding that I ever made, but the credit has to go to the band, as all I did was try to faithfully put down on tape what they were giving me, adding a little echo here and there to enhance the mood.'\n\nJohns took the LP's acetate to a production meeting for _The Rolling Stones Rock and Roll Circus_ television film. He played it to Mick Jagger, hoping to persuade the Stones singer to include Led Zeppelin on the show: 'I felt the band was going to be huge and therefore we should have them on the show, as it would be an enormous coup. My suggestion fell on deaf ears, as Mick did not get it at all.'\n\nMick Jagger's was not the only stellar testimonial that Glyn Johns sought: 'A couple of months later I dragged George Harrison to Olympic on the way home from a Beatles session and played him the master tape with the same result \u2013 he didn't get it either. I found this slightly disconcerting, as I could not understand why they did not get what was so exciting to me... Jimmy and John Paul Jones were from the same era with the same influences, and yet Mick and George openly disliked what they had done, seeing no value in it at all. In any event, they were perfectly entitled to their opinion, and fortunately a large proportion of the record-buying population disagreed with them.'\n\nThere were those who did get it, however. A little later, on Christmas Eve, Johns played the album again, to another guitarist, Peter Frampton, his house guest. 'My jaw dropped,' remembered Frampton. Then the phone rang. It was Steve Marriott on the line from Paris, where the Small Faces had just played a show. 'He said, \"I've left: can I join your band?\"' And so was formed Humble Pie, who from time to time would become something of a simulacrum of Led Zeppelin. When the second record, _Led Zeppelin II_ , was released, however, Steve Marriott would find reasons to seriously dislike Jimmy Page's group.\n\nExciting new album or not in the works, there was still the small matter of the Yardbirds' schedule to fulfil. To Page's concern, these shows were often only half-full at best.\n\nThe UK debut of the New Yardbirds came on 4 October 1968, at Newcastle's Mayfair Ballroom, an established venue on the rock circuit \u2013 but only a few dozen people turned up. 'We originally thought that by calling ourselves the New Yardbirds we would be able to keep a sort of continuity from the early days of the old group,' explained Page. Yet on finding a group onstage that lacked Keith Relf, a few audience members asked for their money back. 'We realised we were working under false pretences. The thing had quickly gone beyond where the Yardbirds left off. We all agreed there was no point in retaining the \"New Yardbirds\" tag, so that was when we decided to change the band's name.'\n\nIronically, Terry Reid, who had been considered for the new line-up by Page and had recommended Plant, was supposed to be on the bill and featured on the early promotional posters, but his support-act slot on Cream's farewell tour of the United States meant he'd had to pull out of the Newcastle show. He was replaced, at a week's notice, by New York Public Library. 'We'd met Jimmy Page years before, when he was in Neil Christian's Crusaders,' said Tez Stokes, the New York Public Library's guitarist. 'He was a very well-respected guitar player, but very quiet, reserved and shy. John Paul Jones I met when he was the bass player with the Tony Meehan band.'\n\n'Before the gig, either the band or their roadie asked if they could borrow our organ,' said Charlie Harcourt, guitarist with the Junco Partners, also on the bill. 'They didn't seem very well prepared. We told them no, they should have brought their own.'\n\n'I stood right at the front and watched,' said Tez Stokes. 'There was hardly anyone there. Some people were sitting in the balcony, looking down.'\n\nThe Mayfair had a revolving stage, on which the next act would set up while the group preceding them were playing. 'Zeppelin weren't playing when the stage came round \u2013 they were farting around. Jones was on the left side in front of a silver-fronted Fender Bassman amp,' said Charlie Foskett, who was in the audience that night. 'He hit a note and the cloth on the front of the amp wobbled, which I thought was cool. Page posed about with his Les Paul. They weren't using monitors, all of that came later. The riser, which had the amps, waiting for someone to go: \"One, two, three, four.\" That came pretty quickly.\n\n'A lot of the audience went: \"Where's the Yardbirds? Who's this?\" It wasn't the Yardbirds, it was another band. After five minutes it was: \"This is great!\" Everybody had forgotten about the Yardbirds. Nobody knew the name Led Zeppelin then, of course, so it was: \"Yeah, this is the New Yardbirds!\"\n\n'I thought the band were terrific. The first thing was the energy. Everything was a bunch of riffs. Page's guitar was ripping away. I've heard better soloists, but he was a great showman, a walking skeleton with skin-tight bell-bottom jeans, the hair and tons of posing.\n\n'I was very much into their overall noise and energy, along with the visual thing. They really had their chops together. It was as loud as the gear would allow it to be at that point, and full throttle, including the couple of Yardbirds hits they did. The discerning music lovers were glued to it.'\n\n'I wasn't very impressed with Robert Plant. He was a bit fey,' thought Ray Laidlaw, the drummer with Downtown Faction, also on the bill, who would evolve into Lindisfarne. 'I was more interested in the mechanics of the band. Bonham was pretty damn good. John Paul Jones kept himself in the background, and Jimmy Page was a fantastic player. But the band wasn't finely tuned.\n\n'Page was basing it on the Jeff Beck Group. He knew how successful they'd been in the US, and was using that as his model. I wouldn't be surprised if after each gig he'd go through it with the band: a little more of this, a bit less of that, polish that, drop this number, bring that one in. Like managing a football team.'\n\n'There was a track on _Truth_ called \"You Shook Me\", with Rod Stewart singing,' recalled Bob Sargeant, the keyboard player with the Junco Partners. 'The New Yardbirds did that number at the Mayfair. They also did \"Shapes of Things\", the old Yardbirds hit. And they played \"Communication Breakdown\" and a couple of other songs that turned up on the first Zeppelin album.'\n\nFourteen days later, the New Yardbirds performed their second UK show, at London's Marquee Club. They were observed to play at what would become their characteristic phenomenal volume. Although the club wasn't entirely full, there was a disproportionate percentage of male drummers making up the audience. John Bonham's reputation preceded him.\n\nThe next night they played at Liverpool University. As they entered the building, two students, John Bold and his friend Chris Wallis, offered to carry in Page's guitar and other equipment, thereby guaranteeing free entry to the hall. Meanwhile, Wallis sold Plant a lump of hash. 'The group was sensational,' said Bold. 'Phenomenally loud. And very dramatic as Jimmy Page waved his violin bow about during \"Dazed and Confused\".'\n\nBy the next show, six days later, at the University of Surrey in Guildford, the 'Lead Zeppelin' name had been decided upon, though the group were already billed as the New Yardbirds. Always with a keen eye on things over the Atlantic, Peter Grant was concerned that US record buyers might think the name was pronounced 'Leed' Zeppelin, so he made an executive decision to drop the 'a' in 'Lead', transmogrifying the name to Led Zeppelin.\n\nThe group were paid \u00a3300 for the show, with an audience of no more than 200. During their soundcheck they played a pair of Creation songs, 'Painter Man' and 'Making Time', as they did regularly at this time. Creation's Eddie Phillips was, of course, a primary source for Page's appropriation of the violin bow during 'Dazed and Confused'.\n\nGlen Colson was a drum roadie for the first couple of months of Led Zeppelin's life: 'Guildford was one of the first gigs I did with them. I set the drums up. And I used to sit behind John Bonham and hand him sticks. Why was he so good? Because he was incredibly technically brilliant. Musically, he was the driving force in Led Zeppelin.\n\n'They were only playing the first album, slow and arranged blues songs. They were so heavy and good that it was obvious there was something going on: I was into music but I had no idea what they were up to. They were heavy and positive, louder and flashier than anyone else. Their angle was that they'd found this incredibly heavy drummer, like the heaviest session man you've ever seen. It was all very professional. A foregone conclusion they would be massive.'\n\nYet even this early in their career, the extraordinarily talented drummer seemed to come with a difficult subtext. 'Bonham behaved like someone who might be a gypsy. He nicked everything he could out of the dressing room: not only the rug, which he just rolled up, but also the tannoy speakers. Then he smashed the place up. The others were just sitting there, watching. Robert Plant was the PR guy, saying hello to everyone, very polite. The other two just sat there looking at me. I was embarrassed to be in the dressing room. Page sat there, saying nothing, like a voyeur. John Paul Jones never said a word: you could mistake him for a road-sweeper. Occasionally they would snigger about something to each other.' In fairness, it must be said that often the last thing a performer requires before going onstage is a cosy chat with the staff. They are focusing on delivering a performance, their opening lines or notes ready in their heads.\n\nWhat surprised Colson was when his friend Kenny Pickett told him that the four musicians knew he was _au fait_ with modern music and asked if he could provide a list of records they could use as inspirational reference points. 'Although Page and Jones had worked in studios on sessions for years, they had never really written any music. They weren't sure if they could do it consistently: they were looking for ideas. So I gave them a list of stuff, including Spirit and Moby Grape, I recall \u2013 though Plant may have already been familiar with those.'\n\nIn the British provinces, audiences remained hard to find, while in London it was easier: on 9 November Led Zeppelin topped the bill at the Roundhouse in Chalk Farm, already established as the premier underground venue in the capital. Their fee was \u00a3150; when they played Bath Pavilion five weeks later, they received only \u00a375.\n\nThe morning before the Roundhouse date, at West Bromwich register office, 19-year-old Robert Plant married Maureen Wilson, his girlfriend since 1966. Their daughter Carmen was born shortly before, on 21 October, and being the well-brought-up, socially responsible Midlander, Plant was legitimising Carmen and making an honest woman of Maureen, a qualified nurse whose father, once head of Calcutta's mounted police, owned a steel factory in the West Midlands. During the previous couple of years of struggle, Maureen had often kept them financially afloat.\n\nDriving down to London in time for the Roundhouse soundcheck, Plant and his new wife celebrated their marriage following the show.\n\nAlthough on occasions Plant was considered by some to be trying a little too hard in his live performances, he and John Bonham \u2013 the raw recruits \u2013 were settling in well with the pair of seasoned session players. 'Jimmy was a member of the Yardbirds and he was a session musician, so he was successful,' said the singer. 'Jonesy was much more the backroom boy... So their sort of positions and previous roles weren't really that daunting.\n\n'But how they handled themselves with us was important. Jonesy was a bit... not withdrawn, but he stands back a little and shoots the odd bit of dialogue into the air. It's good stuff but an acquired taste really. And Jimmy's personality initially was... I don't think I'd ever come across a personality like it before. He had a demeanour that you had to adjust to; certainly it wasn't very casual to start with. But then again, the music was so intense that everything was intense.\n\n'The ambition was intense and the delivery was intense, and where we were going was intense. Nobody knew where the fuck it was, but we all knew that this power was ridiculous from the beginning. So it was very hard to relax, sit down and have a beer and be the guys from the Black Country. Bonzo and I were much more basic in every respect, in how to deal with everything \u2013 including Jimmy. Because he had to be dealt with.'\n\n## 8\n\n# AMERICAN ADVANCES\n\nThe first person to whom Peter Grant offered the Led Zeppelin album was Chris Blackwell, who owned Island Records, the premier underground label in the UK. Island's publishing division occupied another floor in the same building as Grant's at 155 Oxford Street. Blackwell almost bit. 'I knew Peter and really liked what I heard. I almost signed them. In the end, after all that happened, I was glad I didn't. I thought they treated women very badly. Jimmy Page was already very rich before he even started Led Zeppelin. But he was always kinda cheap,' said Blackwell.\n\nBut Blackwell did offer Grant a $25,000 per album deal for world rights, excluding the US and Canada. Blackwell later told Robert Greenfield in _The Last Sultan_ : 'It was a handshake deal, but I was dealing with Grant and so it wasn't a deal until it really was a deal.' Accordingly, armed with Blackwell's offer, Grant and Page flew to New York at the end of November 1968. Grant went straight to Atlantic Records, originally formed as a jazz and R&B label in 1948, a beacon for soulful black music of every kind. He had already befriended Ahmet Ertegun and his wife Mica, an established interior designer who restyled Atlantic's London offices, and of course Page had connected with both Ertegun and his partner at Atlantic, Jerry Wexler, when he had visited New York at the behest of Bert Berns.\n\nBack in June 1966, Ertegun had flown up to Los Angeles from Mexico City, where he had watched Tottenham Hotspur defeat the Mexican national football team in a friendly fixture by a single goal, in a 1\u20130 result. Ertegun had been urged to take the trip to LA by Wexler, as there was a group in the city who were attracting plenty of interest from other labels, but Wexler, who was only really interested in black music, needed Ertegun's opinion. The band was Buffalo Springfield, and the Atlantic Records founder was knocked out. 'First of all, the songs they wrote didn't resemble anything that anybody else was doing,' he said in Greenfield's _The Last Sultan_. 'They also had three outstanding lead singers who were also great guitar players \u2013 Neil Young, Stephen Stills, and Richie Furay... The power in Buffalo Springfield was too incredible. They were one of the greatest rock 'n' roll bands I've ever heard in my life.'\n\nSo rapidly did Buffalo Springfield become the sensation of first the Sunset Strip and then the entire American recording industry that you can almost taste their nearly inevitable rapid disintegration less than a year later, after they played their final gig at the Long Beach Arena in California.\n\nShortly before Buffalo Springfield split up, Neil Young mentioned an act called Iron Butterfly to Ertegun that he thought Atlantic should sign. Young's management team \u2013 very soon to be his ex-management team \u2013 went to see them. 'I thought they were shit, actually,' said Brian Stone, one of Young's managers, in _The Last Sultan_. 'Cacophonous. Out of tune. Awful. I called Ahmet and I said we had a new band, and he saw them at the Purple Onion or some crazy place on Sunset Strip and signed them. Iron Butterfly became such a giant act that it made Jerry Wexler go out and sign Led Zeppelin.'\n\nIron Butterfly's first album was almost not even released by Atlantic: Ertegun considered each potential single to be 'shit'. But then there was a twist of fate that was a kind of zeitgeist moment in the history of the rise of underground rock: the new college FM stations began playing Iron Butterfly's album's title track, 'In-A-Gadda-Da-Vida', itself a twist on 'In the Garden of Eden'. As a consequence Iron Butterfly's _In-A-Gadda-Da-Vida_ album became the number two album in the US charts for the next two years.\n\nAnd Atlantic's diversification didn't stop with Iron Butterfly; they had signed several other white rock groups and enjoyed considerable success with them, including Vanilla Fudge and \u2013 the most famous of all, part of Page's template for Led Zeppelin \u2013 Cream. Clapton's act, who had been signed by Ertegun, were at that time on their final tour of the United States, having announced they were to split up.\n\nIn late 1968 Jerry Wexler was producing _Dusty in Memphis_ for another Springfield \u2013 Dusty this time \u2013 an LP that would seal her reputation. 'The story,' recalled Grant, 'is that she was down at Jerry Wexler's house and he told her about this new group that was in the offing with Jimmy Page and John Paul Jones. She said she'd worked with Jonesy on arrangements and such like, and Jerry was knocked out.'\n\nNot only was Wexler acquainted with Page's assiduous approach to his art, he had somehow also learned of John Bonham being 'a hell of a drummer' \u2013 though he had never heard of Robert Plant.\n\nSo when Grant arrived in New York with Page that November with the tapes of Led Zeppelin's first album, the timing was perfect. Wexler was up for signing an act that would keep him at the vanguard of this new 'underground' world, while Grant used the Chris Blackwell offer as a bargaining chip to push up the Atlantic figure. Wexler offered Grant and Page $75,000 per album for American and Canadian rights for five albums over five years.\n\nWexler was then offered Led Zeppelin's remaining world rights for $35,000. After the UK head of Polydor Records turned down Wexler's tentative offer of $20,000 for the UK rights to Led Zeppelin, the Atlantic man bought those remaining world rights for the suggested $35,000. For Wexler and Atlantic Records it would prove to be an extraordinary financial coup.\n\n'To tell you the truth,' said Blackwell, 'I'm glad I didn't get them because it wouldn't have worked for us at Island. Too dark: I couldn't have dealt with it.'\n\nAfter some wrangling, Wexler gave Grant a cheque for over $100,000, the highest advance paid for any act at that time. The deal included a promise \u2013 insisted upon by Page \u2013 that the group would appear on the Atlantic label itself, not on Atco, the subsidiary label on which the white rock acts so far had appeared. Page had also made it clear to Grant what his deal would be with Led Zeppelin: he would receive 50 per cent of all earnings, the rest to be shared among the other three musicians and Grant.\n\nOnce Wexler signed Led Zeppelin, he had almost nothing more to do with them, passing everyday control of the group over to Ertegun. Aware that Led Zeppelin were Page's group, the ever-diplomatic Ertegun focused on building a relationship with the guitarist and his manager, somewhat to the detriment of the perpetually charming Plant.\n\nNotwithstanding the group's on-the-road excesses, Ahmet Ertegun would accompany them on tour, turning up unexpectedly in their dressing rooms at some backwoods venue to wish them well before they went onstage. Although he became good friends with Grant, there were also constant arguments with the manager over album costs or record release dates. The efforts Ertegun made to keep Led Zeppelin happy would pay off a thousand-fold. 'Ahmet was the guy who went to the concerts and dealt with the managers,' said Wexler. 'He plunged into it heart and soul. He became their friend and it was those efforts that made Atlantic a monster company.'\n\nHowever, Led Zeppelin never formally signed to Atlantic itself. Having set up publishing and production companies for his prot\u00e9g\u00e9s, Grant was able to cut a deal from a different angle than normal: 'We didn't sign direct to the label, we had a production company called Superhype. The title came from Jimmy, who was aware of the hype surrounding us at the time. So I did a tongue-in-cheek number and called it Superhype Music Inc. We sold off the publishing company some years later. The whole deal with Atlantic gave us various clauses that we were able to use in our favour.'\n\nThis was a difficult age when it came to expressing personal ambition, artistic, financial or otherwise. In the underground it was 'uncool' to value possessions of any sort \u2013 despite the evident wealth of the Rolling Stones and the Beatles, who were the true figureheads of the new hippie counter-culture. Led Zeppelin's huge advance from Atlantic Records was interpreted as evidence of their moral laxity and greed; you may feel that overlooking the conceptual irony of calling your production company Superhype said it all. Superhype? With its tongue firmly in its cheek, the company's name was utterly of its satirical time, like the Great American Disaster, the fashionable Fulham Road purveyors of genuine US-style hamburgers in London, where the walls were decorated with front pages of the _New York Times_ , reporting such national traumas as the Wall Street Crash and the assassination of JFK; or Mr Freedom, which opened in 1969 at 430 Kings Road, peddling pop-art fashion by Tommy Roberts, Page's good friend. Didn't anyone notice the almost Ionesco-like absurdity of their name, Led Zeppelin?\n\nInterestingly, Grant never had a formal contract with the four musicians in Zeppelin. 'That was a very strange thing,' said John Paul Jones. 'In fact, when Atlantic eventually found out, they nearly went mad. They said, \"You can't be serious.\" But we just had a gentlemen's agreement... We were signed to Atlantic, but we weren't signed to Peter. We never had a management contract. He got the normal management fees and royalties from the records as executive producer.'\n\nGrant himself had an extremely liberal, rather evolved philosophy of what his role as manager should be, which belied his reputation for controversy. 'In the old days everybody thought the artist worked for the manager,' he said. 'In America they'd say: \"Oh, so and so owns those people.\" You don't own artists. They hire you and give you a percentage of their money to do the very best for them.'\n\nAccording to Jones, the four musicians' relationship with Grant was extremely satisfactory: 'All pretty above board and as a result it was a really happy band. We could never believe how other bands got on. They never spoke to each other and travelled in separate cars. Why did they play together if it was that bad? Everybody thought we were the prima donnas, yet there was hardly an ounce of attitude in the whole band. Page and I had seen it all before. We just didn't want to make the obvious mistakes.'\n\nJeff Beck was in New York, and he encountered Page and Grant, fresh from securing their deal. 'Page said, \"Listen to this. Listen to Bonzo, this guy called John Bonham that I've got.\" And so I said I would, and my heart just sank when I heard \"You Shook Me\". I looked at him and said, \"Jim, what?\" and the tears were coming out with anger. I thought, \"This is a piss-take \u2013 it's got to be.\" I mean, there's _Truth_ still spinning on everybody's turntable, and this turkey's come out with another version. Oh boy... then I realised it was serious, and he did have this heavyweight drummer, and I thought, Here we go again \u2013 pipped at the post kind of thing.'\n\nIn the United States Beck was signed to Epic, a division of CBS Records, to whom the Yardbirds had also been signed. However, Page himself had never signed a contract with CBS. All the same, Clive Davis, the legendary head of CBS, assumed that his label would have the first offer on Page's new band. When Grant, accompanied by his attorney Steve Weiss, paid a courtesy call on Davis, the CBS honcho assumed it was to discuss the new Jimmy Page act. When Grant informed him that Led Zeppelin had already signed to Atlantic, Davis became apoplectic with rage. Grant and Weiss soon left the building. Later, Epic would release the live Yardbirds' album recorded in New York, and Page immediately would cancel its release with an injunction. 'I never signed any contracts with Epic \u2013 they didn't want me at the time,' he said.\n\nThe _Led Zeppelin_ LP was set to be released in the USA on 12 January 1969, three days after Jimmy Page's twenty-fifth birthday. By then Led Zeppelin would be into the third week of their first tour of America, promoted by Frank Barsalona's Premier Talent agency, the first to concentrate exclusively on rock music; Premier Talent had already blazed forward with a pair of acts with similar power line-ups to Page's group: the Who and the Jimi Hendrix Experience.\n\nPage, Plant and Bonham flew to Los Angeles on 24 December 1968. At the airport they were met by Richard Cole, their newly appointed tour manager, who, according to Grant's wishes, had the three ensconced in bungalows in the legendary Chateau Marmont on Sunset Boulevard.\n\nCole, a former roofing scaffolder and old Mod, had pulled himself up by his boot straps and transformed himself into a respected road manager known for his dedication to the acts he worked with. On his first job, with popular soul roadshow Herbie Goins and the Night-Timers, he met Jones, who was playing with the act on live dates. After Cole had worked with Unit 4 + 2, an act managed by Don Arden \u2013 useful for all sorts of nefarious tips, one imagines \u2013 in quick succession he was employed by the Who, the Yardbirds (where he became acquainted with Page), Jeff Beck, Vanilla Fudge, the Rascals, the Searchers and the New Vaudeville Band. Most recently he had been working with Terry Reid on Cream's farewell tour of America, an irony, all things considered.\n\nJones was to meet them in Denver, Colorado, on 26 December for their first-ever US date. With his wife Mo accompanying him, he had disgorged himself into New York as their plane from Heathrow landed at JFK, leaving the other three musicians to catch a connecting flight to Los Angeles; spending Christmas at the New Jersey home of Madeline Bell, a largely UK-based black American singer, he then made his own way to Denver for the Boxing Day concert. Jones's act of independence became a characteristic of his behaviour in the group, an early statement of his need to create 'my own space within the band'.\n\nOne assumes that the classy Chateau Marmont had been intelligently chosen for its luxurious essence, a psychological boost for the new troops; this was what they could look forward to paying for themselves in the hopefully not-so-distant future. But it was pricey, and for once Page was happy to go along with this. It was Page, Jones and Grant who bankrolled this first US tour, on which everything else was trimmed to the minimum; this was long before the days of record companies offering 'tour support': in other words underwriting the cost of their acts going out to play live dates. Mickie Most had put up \u00a31,000 for amps and speakers, and in return took 1 per cent of Led Zeppelin's income in perpetuity.\n\n'We didn't do a tour budget,' said Cole. 'In those days, it was like: Okay, the hotels are going to cost us this much, the air fares this. It wasn't even worked out, the job had to be done. We haven't got that much money, we've got to make it as economical as possible without it being too uncomfortable. As there was more money coming in for shows, things were escalating.\n\n'TWA used to have a thing called Discover America, where you'd buy your airline tickets, you would work out the route of an entire tour, and as long as it went in a circle so you flew into New York and ended up back in New York and didn't go back to the same city twice, you'd get 50 per cent off. The only problem with that was if dates come in or fall out, you'd have to redo all the tickets again. They'd hate it when you took the tickets into the Hilton, where TWA had a desk, because everything was written by hand in those days. And each ticket had maybe 20 stops on it, but everything was economically worked out, even the 707 jets. With a jet like that, you didn't need to order room service because it was supplied, so most of the times we ate on the plane.'\n\nAt the Chateau Marmont, which had catering facilities in each bungalow, Bonham cooked Christmas dinner: turkey with all the trimmings. Yet everyone \u2013 especially Plant \u2013 was so nervous they could barely eat a mouthful. Crippled by the jetlag from the eight-hour time difference that hits most people travelling to the West Coast for the first time, both Bonzo and Plant were freaked out about leaving their families behind at Christmas. 'It's a sacrifice,' said Page, 'but there's going to be a pay-off. This band has a lot going for it. Let's make the best of it.' As befitted his position in the band, Page was then able to retire to his own bungalow at the hotel. While the others shared accommodation \u2013 Plant and Bonham together, Jones with Cole \u2013 Page never did.\n\nBright and early on 26 December, Cole roused his three charges at the Chateau Marmont, drove them out to LAX Airport and caught a flight to Denver for Led Zeppelin's debut live performance in the United States.\n\nLinking up with Jones in the mile-high city, the tension among the four musicians was palpable. How would American audiences respond to them? Would they be as lukewarm as so many of the UK crowds had been?\n\nTheir worries were not without foundation. They had been added late to the bill and were not even included on the posters for a show at the Auditorium Arena headlined by Vanilla Fudge and with Zephyr, a local blues-based hard-rock outfit, on before them. To make matters more complex, Led Zeppelin had only snagged the concert after the Jeff Beck Group pulled out of this and several subsequent shows. Vanilla Fudge had toured with Beck's outfit as support, and had already become friendly with Cole and Grant. The Fudge were hardcore: their moody, keyboard-dominated interpretations of classic tunes such as the Beatles' 'Eleanor Rigby' and the Supremes' 'You Keep Me Hangin' On' had won them a substantial audience; as Led Zeppelin hoped they would do with them, Vanilla Fudge had won their status by playing second fiddle to such acts as Cream, the Doors, the Who and Jimi Hendrix, and frequently blowing these headliners off the stage.\n\nAs the four nervously chain-smoked their way through Zephyr's set, the youngest of them all \u2013 Robert Plant \u2013 was undergoing a deep personal crisis. _How on earth would America take to him?_\n\n'Ladies and gentlemen, for their first American appearance, from London, England, please welcome... Led Zeppelin!' Then for Plant, problems were exacerbated even further. The stage on which they were playing was constantly revolving: every time he tried to establish eye contact with someone in the audience, the stage would shift yet again and he'd find himself staring out into space, disconcertingly searching for the last connection he had made. 'Good Times Bad Times', 'Dazed and Confused' with Page on his violin bow, 'Communication Breakdown' were all stormed through... Then Plant had a sudden realisation: matters were proceeding exceedingly well \u2013 the audience loved them.\n\nAnd with that acknowledgement from the crowd's cheers, the four-piece hit their stride: a 40-minute set was extended to just over an hour, concluding with deafening applause.\n\nLed Zeppelin's first show in the United States was a hit. With their music from the distant future and ancient past, and its fragmented and jagged dominance of the instant present, Led Zeppelin punched their audience in their third eye, coring into their startled beings. They would not leave you alone, like primaeval pterodactyls snatching at your clothing and dragging you towards them; entrancing you with the visual double-act of cherubic Jimmy Page and primal Robert Plant \u2013 even as early as this, cock-rocker Plant paradoxically squealing like a bitch on heat, like a 12-year-old who had lived for a thousand years, drawing out the androgynous, screamingly libidinous nature of both frontmen, interweaving with the musical dramatics.\n\nIn the eyes of Atlantic Records, Led Zeppelin were a replacement for Cream. But Page's band were far more precise and measured \u2013 certainly more calculating \u2013 than Cream, whose sprawling self-indulgence had only increased on their final tour. And at first, judging them only on the sound of their first album, Led Zeppelin seemed to stand in stark contrast to the increasingly soft rock emerging from LA's Laurel Canyon.\n\nThere were 25 shows in all, and a week supporting Vanilla Fudge, whom Led Zeppelin successfully went out of their way to upstage on each occasion. There were four more dates in 1968, in Seattle, Vancouver, Portland \u2013 where they were billed as 'Led Zeppilen featuring Jimmy Page' \u2013 and Spokane \u2013 where the poster advertised an appearance by 'Len Zefflin'. Following these shows in the chilly northern regions of the West Coast, Led Zeppelin were set to move down to southern California and the warmer climes of Los Angeles.\n\nHowever, a fierce snowstorm descended on the Spokane region and the airport was closed. But 200 miles away in Seattle planes were still taking off and landing. Despite the ever-thickening snow, Richard Cole made the decision to drive the highway to Seattle, slipping and slithering all the way. Even when state police ordered them off the dangerous route, Cole simply returned to it at the first opportunity. In the rear of the car, Page was wrapped up in every item of clothing he could find, as he sweated out a case of Hong Kong flu, his temperature rising to over 40 degrees. Accordingly, the guitarist 'didn't have much energy to complain about anything', said Cole.\n\nThe Whisky a Go Go on the Sunset Strip, where Led Zeppelin were booked to play four consecutive nights starting on 2 January 1969, was a perfect setting for the group, who were supported by a new act called Alice Cooper. Page already loved LA, and for Plant it \u2013 along with San Francisco \u2013 was a power-point temple, a land where acts beloved to him such as Buffalo Springfield, the Doors and Love had formed.\n\nOriginally Led Zeppelin had been scheduled to play two shows a night at the Whisky, but Page's flu meant he was only capable of playing the first house on each evening. He still managed to be driven down to Hollywood's tiny Mirror Sound, where Bobby Fuller and Ritchie Valens had once recorded: he was deeply impressed with the energy palpable in the very walls of the studio. Efforts to employ the city's Gold Star Studios, from whence Phil Spector had driven his Wall of Sound around the world, were less successful, the building's 'vibes' disappointing.\n\nOnce he had again checked into the Chateau Marmont, however, Page resisted permitting his fever to interfere with his fun. 'Led Zeppelin hit Los Angeles like napalm,' wrote Catherine James. 'After their dazzling debut at the Whisky a Go Go, Led Zeppelin became the new rock-and-roll gods. Jimmy stayed at my house for the first two luminous nights, then the band went up to San Francisco for more accolades at the Fillmore.\n\n'The next thing I knew Jimmy had disappeared. I heard he was holed up at the Hyatt House on Sunset with... Hollywood's chief groupie, Miss Pamela. My romantic teenage heart was shattered. I agonised, longed and generally stirred myself into a state.'\n\nSoon after, Catherine James fell into the arms of a new singer-songwriter called Jackson Browne, and her soul was comforted.\n\nFrom Los Angeles, Page, his health marginally improved, and the rest of Led Zeppelin flew the 350 miles up to San Francisco. Such was the kudos around the city's by now legendary Fillmore West that the three nights they were about to play there promised to be key in breaking the band in the USA.\n\nIn San Francisco, Peter Grant was waiting for them. As was Maureen Plant, permitted to fly out for this stretch of the road primarily because Grant was aware of her husband's insecurities about playing the Fillmore. 'Robert did lack a bit of confidence,' Grant admitted later.\n\nThe Fillmores West and East were the personal suzerainty of Bill Graham, the legendary \u2013 and sometimes legendarily difficult \u2013 promoter who would transform concert promotion in the United States, for much of the time carrying Zeppelin in his wake. Graham had long been a supporter of the Yardbirds, for whom the Fillmore West had always proved a shrine.\n\nFor this first show, on 9 January, Page's 25th birthday, the headliners were the ragtag political act Country Joe and the Fish, with the iconoclastic and innovative Taj Mahal opening the evening's music. Led Zeppelin's set blew both these acts out of everyone's memories. Page said: 'The early interest was partly caused by the fact that I'd been in the Yardbirds and a lot of Americans had liked that group and wanted to see what Jimmy Page had moved on to. But then when they saw what we had to offer... I mean, Led Zeppelin was frightening stuff! The concept of psychedelic music was about roaming and roving but never actually coming together. That's why Zeppelin succeeded: there was a real urgency about how we played. Everyone would be getting laid-back and we'd come on and hit 'em like an express train. Playing the Fillmore West was the moment when I knew we'd broken through. There were other gigs, like the Boston Tea Party and the Kinetic Circus in Chicago... where the response was so incredible we knew we'd made our impression. But after the San Francisco gig it was just \u2013 bang!'\n\nThe subsequent Fillmore shows were as kinetically powerful, astounding the audiences with their light and shade, the extremities of the set's tensions \u2013 Plant again squealing like a bitch on heat as he hit his vocal stride.\n\nOn 12 January the album _Led Zeppelin_ was released in the US \u2013 the day after the last of the group's three nights at the Fillmore. The LP would not be released in the UK until March.\n\nThe record sleeve was created by George Hardie. Page rejected his first effort \u2013 a zeppelin largely shrouded by clouds \u2013 and instead the chosen image was of the _Hindenburg_ disaster in 1937, in which the airship caught fire and 35 of its 97 passengers were killed. Hardie received \u00a360 for his design. The rear picture, of the four musicians, was taken by Chris Dreja \u2013 proof of the continuity of their bond.\n\nWhile the record-buying population voted with their cash, Mick Jagger and George Harrison's inability to comprehend Led Zeppelin's oeuvre was a reflection of how establishment thinking would respond to the act.\n\nThis was the age when CBS Records was running ads in _Rolling Stone_ magazine declaring 'The Man Can't Bust Our Music'. It was as though the company hippies had scaled the ramparts and won the revolution. But that wasn't the case at _Rolling Stone_ itself. They were having no truck whatsoever with these po-faced, pretty-boy Limeys. The media often imagines it is utterly in touch with the zeitgeist when, most often, it is at least six months behind: across the nation, fans were already going gaga for Led Zeppelin at their live shows. Yet here, in _Rolling Stone_ 's dismissive review of Led Zeppelin's first album by LA-based writer John Mendelsohn, was an unalloyed example of someone who needed to get out more, preferably to those Whisky shows he had clearly missed. The review was especially damning in its comparison of Zeppelin to Jeff Beck: 'In their willingness to waste their considerable talent, the Zeppelin has produced an album which is sadly reminiscent of _Truth_.' Page was characterised as 'a very limited producer and a writer of weak, unimaginative songs, and the Zeppelin album suffers from him having produced and written most of it (alone or in combination with his accomplices in the group)'.\n\nMendelsohn's sneering review would signal the start of years of animosity between Led Zeppelin and the highly influential _Rolling Stone_. Page, who could be described as sometimes oversensitive to press criticism, would not forget what Mendelsohn had written.\n\nMind you, Ritchie Yorke, writing in the Toronto _Globe and Mail_ , clearly got it: 'Led Zeppelin will be the next super group in the US... they have merged with a positive, driving, distinctive sound... Page's guitar work skims across the melody with pure joy... Jones's bass and organ rhythms are forceful and invigorating... unlike many groups, Led Zeppelin has managed to maintain simplicity while striving for depth... the best debut album by any group since _Are You Experienced_ by the Jimi Hendrix Experience.'\n\nWhen the LP was released two months later in the UK, there were only a pair of positive notices: in the satirical magazine _Punch_ Chris Welch described the record as 'the definitive recorded rock performance of the year'; and Felix Dennis, writing in the underground _OZ_ magazine, declared it to be 'a turning point in rock'.\n\nFollowing San Francisco, there was a date in San Diego, down on the Mexican border. Then, via a show in Iowa, it was over to the other side of the country for gigs in rapid succession in Baltimore, followed by three nights in rock'n'roll-loving Detroit \u2013 also considered a potential break-out city for Led Zeppelin. In New York City they played the Fillmore East, blowing the headlining Iron Butterfly off the stage. 'The audience was still going \"Zeppelin, Zeppelin\" when Iron Butterfly had started their set!' said Peter Grant. 'Good band, not a bad band... but no match for Zeppelin.'\n\n'Led Zeppelin landed at Fillmore East and in the first of four weekend shows, the British quartet showed it could develop into the next big super group,' wrote Fred Kirby in _Billboard_. 'Page, a former member of the Yardbirds, ranks with the top pop guitarists in the world and his performance substantiated his reputation. Plant is a blues-style screamer and wailer, whose vocalising was wild. Iron Butterfly had a tough assignment in following Led Zeppelin.'\n\nBut after the Fillmore West, the tour's greatest triumph occurred in Boston, Massachusetts. There they played the 400-seater Boston Tea Party for three nights on 24\u201326 January 1969, legendary performances in which their 90-minute set was extended to four-and-a-half hours, the material effectively being performed twice, with mass encores including Beatles and Rolling Stones songs. 'A laughing, sweating Page could only cough into his cigarette and beg the others: \"What songs do you know?\"' said Mick Wall. If ever there was an East Coast breakthrough moment for Led Zeppelin, this was it.\n\nSlipping across the border to Toronto in Canada for another triumphant show, the band met Ritchie Yorke, the Australian writer who had given the _Led Zeppelin_ album such a prescient and positive review. A good man, Ritchie Yorke would prove a stout ally of Zeppelin over the years.\n\nThere then followed shows at Chicago's Kinetic Playground, an archetypal 'head' venue. A guitarist named Joe Wright was at the first gig, on 7 February 1969: he organised the Tuesday-night jam sessions at the Playground and would always be let in for free, with backstage access; having played for the US Olympic ice hockey team, he was possessed of a measure of self-belief. That night at the venue he had with him his 1964 Les Paul Standard, a rare and beautiful guitar. As soon as Page saw the instrument, he made Wright an offer: 'Oh, this is a lovely guitar. I'll give you $800 for it.'\n\n'I'll give you $950,' said Bonham.\n\n'I'll give you $1,300,' butted in Plant.\n\n'I found out later,' said Wright, 'that they did this a lot. They had to be one up on the other. But you always had to let Pagey win. It was always building up to that. He was in charge. For example, they loved that South-west turquoise Native American jewellery. Robert would get a ring, Bonzo would get a little piece, but Pagey would get the cr\u00e8me de la cr\u00e8me. So you could never top Jimmy. But I wouldn't sell him my guitar. And that's when I met Zeppelin, that moment.\n\n'Then they played. My jaw hit the floor. I fell in love with that superpower that they presented with the jamming, with the blues on steroids. You never saw any of that before with white people. I fell in love with them.'\n\nAfter the show, Joe Wright went backstage again. He had a task to fulfil: one of his friends had formed a group and was searching for a name for it. Joe decided to ask Page if he had any ideas. 'Call them the Wankers,' suggested the guitarist. Unaware of English slang, Wright relayed this suggestion to his mate, who acted upon it, touring for the next few months as a member of the Wankers. Until Wright took a job roadying with the Who and discovered what the name meant.\n\nAfter Chicago, Led Zeppelin moved on to Memphis, where the group went on a pilgrimage to Graceland and failed to utilise the facilities at the legendary Sun Studio. 'By the time of our second album, it wasn't the original Sun Studio anymore,' said Page, recalling how _Led Zeppelin II_ was recorded on the hop, during the brief lulls between live work. They played the Thee Image in Miami, Florida, before Led Zeppelin's triumphant and musically revolutionary first tour of the USA concluded at Baltimore's Civic Center on 16 February 1969.\n\nThe day before, _Rolling Stone_ had published its 27th edition, which would become notorious as the 'Groupie' issue, as much of the magazine was given over to the study of a social group most people had never heard of. The lengthy article was credited to a trio of writers: John Burks, Jerry Hopkins and Paul Nelson. The words were accompanied by Baron Wolman's portrait pictures of the likes of the GTOs (Girls Together Outrageously) and the Plaster Casters of Chicago; the Plaster Casters' speciality was to take plaster-of-Paris moulds of rock stars' penises. With exceptions like the Sanchez twins, Judy and Karen, and Catherine James, you were struck by how unattractive, unglamorous and rather sad looking so many of these girls were.\n\n'The phenomenon of the groupie \u2013 it exists because of glamour and power,' commented life coach Nanette Greenblatt. 'It emerges from old paradigm culture originating in the perception of women as virgins, wives, mothers, whores and under the control\/ownership of the bigger primate. The rock and roll lifestyle seemed to make it easy to find willing people, sufficiently glamourised, to seduce.'\n\nThe _Rolling Stone_ review of the _Led Zeppelin_ album did not appear until 15 March. Otherwise, would Page have been so ready to offer the magazine his thoughts on these self-styled rock 'n' roll girls? The guitarist was remarkably forthcoming when he was interviewed \u2013 though he was no doubt aware that by appearing in such an article he would help secure his reputation as a deeply sexual figure, a powerful element of Led Zeppelin's attraction. Asked whether he found more or fewer groupies during this first American tour with his new group than he did during the eight tours of the country he undertook with the Yardbirds, he was characteristically equivocal: 'By now I've got friends I look up, or they call me, in nearly every city. But the other boys in the band who've not been here before \u2013 I kind of prepare mental lists in my mind to try to predict who they'll pair off with. I know which chicks are going to come out and the kind of fellows they go for, and I know the taste of the guys in the band, and so I try to make my predictions, girl by girl. I can come pretty close.'\n\nIn Page's opinion, the most beautiful groupies were in New York. Yet he found the girls in San Francisco more likely to develop 'personal relations in depth with the musicians'. But, he added, 'You take each as they come, though. And they're all over the world. We even found them in Singapore.'\n\nAs they stepped aboard a plane to return to the UK, the _Led Zeppelin_ album had risen to number 90 in the US Billboard album charts. It would leap upwards until, three weeks later, it was in the Top 20, rising to as high as number 10. It would spend literally years in the charts.\n\nPage was reluctant to depart America. He felt they should stay and push on with more dates. They would be heading back very shortly, Peter Grant advised his client. First, they had a set of UK shows to play.\n\n## 9\n\n# 'WHOLE LOTTA LOVE'\n\nLed Zeppelin's homecoming was not a triumphant one, playing dates at the likes of Plymouth's Van Dyke Club or Hornsey's Wood Tavern, often for no more than a flat fee of \u00a3140.\n\nIn the UK, the band were viewed as a capitalist act whose only purpose was to milk the United States for as much money as possible. 'We just couldn't seem to do anything right as far as the critics were concerned,' complained Jimmy Page. 'At which point I think we all just sort of gave up on the idea of ever pleasing them.'\n\nOn another brief Scandinavian jaunt, however, things were a bit more like it for them. In Denmark, Led Zeppelin performed a full set in front of television cameras, the first time they had ever done so. The audience sat cross-legged on the floor in front of them. 'They don't cheer too madly there, you know?' said Page. 'It was sort of an experimental concert to see if we were any good, I guess.'\n\nWhat was on his mind was the need for new material. The group were buzzing \u2013 they couldn't come down from the US tour \u2013 with adrenaline running round and round their jetlagged and exhausted but exhilarated beings.\n\nThat year Led Zeppelin played four live sessions \u2013 concerts more like \u2013 for the BBC, beginning with a show at London's Playhouse Theatre, essentially a BBC venue, on 3 March. This was especially aimed at offering material for John Peel's _Top Gear_ show.\n\nThe radio performances were a reflection of Led Zeppelin's seemingly overnight success in America. Their US fame had washed across the Atlantic, picked up by fans, if not by dismissive doyens of the underground. Led Zeppelin went out of their way in these BBC sessions to emphasise the improvisational skills with which they enhanced their album material during live performances. Really, there was no other way to get this across to the very many who still had not seen Led Zeppelin live. (More than 20 years later these live versions would finally be released, as _BBC Sessions_.)\n\nApart from their Danish experience, and a mimed Swedish version of 'Communication Breakdown', Led Zeppelin hardly ever appeared on television. Like releasing singles, TV was uncool, and, like their later b\u00eates noires, the Clash, Led Zeppelin never once performed on _Top of the Pops_ , a show that almost guaranteed chart success. Like some twist of karmic victory for such a stance, a version of 'Whole Lotta Love' by Alexis Korner's CCS became the show's weekly theme tune. (On 21 March the group did make their UK television debut, performing 'Communication Breakdown' on _How Late It Is_ , a BBC 2 arts show.)\n\nThis was quite a statement. Everyone else was saying singles were lower-status artefacts and that they were now serious album artists. Ever since _Pet Sounds_ and _Sgt. Pepper_ , this had been the thinking.\n\nBut everyone else continued to release them: the Who's 'Pinball Wizard', Cream, Jimi Hendrix seemingly ad infinitum, Traffic, the Beatles and Stones inevitably.\n\nNow the supposedly hyped Led Zeppelin were at the vanguard of insurrectionist thinking as virtually the only act to stand by their principles and not release singles. Of course, doing so only increased exponentially the level of mystique that began to build around the group; it provided them with an image of distant power, as though they were puppet-masters \u2013 which in a way they were. After all, they were telling the man, which now included their record company, that no one could bust their music.\n\nFrom time to time singles leaked out, a consequence of over-enthusiastic record company thinking. 'Good Times Bad Times', coupled with 'Communication Breakdown', was pressed up for DJ copies by Atlantic in the US \u2013 and quickly nixed by Peter Grant. There were efforts to release 'Whole Lotta Love' as a 45 in the UK, another idea shot down in flames by the manager. But the lack of a single made radio promotion awkward, almost hopeless. Hence the BBC sessions.\n\nHistory can make it seem all part of a master plan. Although Page and Grant had a strategy, there was much more reacting to events as they happened on a day-to-day basis. Still, Page's vision remained clear. Interviewed by Nick Logan of the _NME_ , he showed no doubts: 'I can't see the heavy thing going out. Ever since the underground thing happened a couple of years ago, people's tastes have been broadening. You can have a group... who are into a light, folky thing on the one hand, and us on the other. The whole scene is broad enough to take us all in, and I don't see why that situation shouldn't continue.'\n\nThere are a trio of Led Zeppelin songs that have transcended their catalogue of material to become aural calling cards for the group: 'Whole Lotta Love', 'Stairway to Heaven' and 'Kashmir'.\n\nDespite the stratospheric success of 'Stairway to Heaven', it is the insidious five-note riff of 'Whole Lotta Love', the first hard-rock standard and a tune that radically altered expectations of the sound of the electric guitar and rock vocal, that has most insinuated itself into global popular culture.\n\nYet the origins of 'Whole Lotta Love', which would open the second Led Zeppelin LP, are less straightforward. The song is by no means a Page\u2013Plant original, as the composing credits attest. 'Whole Lotta Love' is a reworking of Muddy Waters' 'You Need Love', which had been taken up by the Small Faces, retitled as 'You Need Loving' and featured on their first album, but credited to Small Faces singer Steve Marriott and bass-player Ronnie Lane. The song was a high point of the Small Faces' live sets.\n\nSteve Marriott told Paolo Hewitt in his book _Small Faces: The Young Mods' Forgotten Story_ that Plant was a regular at their shows. '\"Whole Lotta Love\" by Led Zeppelin was nicked off that album. Percy Plant was a big fan. He used to be at all the Small Faces gigs. We did a gig with the Yardbirds which he was at, and Jimmy Page asked me what that number was we did. \"'You Need Loving',\" I said, \"it's a Muddy Waters thing,\" which it really is, so they both knew it, and Percy used to come to the gigs whenever we played in Kidderminster or Stowbridge, where he came from. He was always saying he was going to get this group together. He was another nuisance. He kept coming into the dressing room, just another little Mod kid. We used to say, \"That kid's here again.\" Anyway, we used to play this number and it became a stock opener after that album. After we broke up they took it and revamped it. Good luck to them. It was only old Percy who'd had his eyes on it. He sang it the same, phrased it the same, even the stops at the end were the same; they just put a different rhythm to it.'\n\nPlant's vocals \u2013 the breathing, the intonations, the inflexions \u2013 on 'Whole Lotta Love' were directly modelled on Steve Marriott's performance of 'You Need Loving'. But there is a fundamental flaw in any complaint made by Steve Marriott: it's that Marriott\u2013Lane credit on the first Small Faces album. For it certainly was not written by the duo; Muddy Waters' 'You Need Loving' was written by Willie Dixon, the extraordinarily influential performer, songwriter and producer who had shaped the sound of post-Second World War Chicago blues music.\n\nWhen, many years later, Willie Dixon's daughter Shirley brought 'Whole Lotta Love' to her father's attention, he realised that it was his tune. A lawsuit followed, in 1985, and Dixon ultimately received a substantial out-of-court settlement. 'Some people said later that \"Whole Lotta Love\" was based on Willie Dixon's \"You Need Love\" and the Small Faces' \"You Need Loving\",' Page said in his defence to Marc Myers, author of _Anatomy of a Song_. 'My riff \u2013 the basis for the entire song \u2013 sounds nothing like either of them. Robert had referenced the Dixon lyrics because with my riff, they felt right. This eventually forced us to give Dixon a co-credit on our song. But if you take Robert's vocal out, there's no musical reference to either song.'\n\n(All the same, Dixon also received further substantial financial compensation when a further song on _Led Zeppelin II_ , 'Bring It On Home', which closed the LP, was revealed as being another of his compositions. Despite the settlement, writer Gavin Martin was asked by Dixon's daughter not to mention Led Zeppelin when he went to interview her father, who was still extremely distressed about the entire matter. And the charges of copyright theft did not end there. 'The Lemon Song', with its coyly prurient, schoolboy-like reference to lemon-squeezing, itself a direct lift from Robert Johnson's 'Travelling Riverside Blues', was revealed as the bastard son of Howlin' Wolf's 'Killing Floor'. Sued in the early 1970s by Arc Music, Wolf's songwriting publisher, Zeppelin again settled out of court.)\n\n'Wherever it comes from,' Plant told Ritchie Yorke, 'it was all about that riff. Any tribute that flows in must go to Jimmy and his riffs. They were mostly in the key of E and you could really play around with them. Since I've been playing guitar myself, I've realised more than ever that the whole thing, the whole band really, came straight from the blues. Everything.'\n\n'Just a basic rock tune, using some electronic sounds in the middle section,' Page said as he made his characteristically equivocal and modest case to Yorke. 'It does sound great on headphones. It reminds me of a sort of Rolling Stones feel.'\n\nThe reference to headphones that Page made is significant. With the cheaper stereo systems readily available, especially in the United States, headphones \u2013 'cans', as they were known \u2013 had become integral to underground culture. Some radicals had dispensed altogether with their pair of stereo speakers and only had headphones. The backward psychedelic section of 'Whole Lotta Love' was perfect for stoned listening in such a manner, the song's arrant sexuality bouncing backwards and forwards within your skull. Headphones culture, as useful for listening to the newly popular FM radio as to a record playing in your room, was yet another reason for the growing popularity of Led Zeppelin in the USA.\n\n'John Paul and I knew our way around a recording studio,' explained Page to Marc Myers in _Anatomy of a Song_ , 'so we weren't going to waste studio time or produce something that wasn't cohesive. More important, I wanted to expand our approach to ensure that our album wouldn't be chopped up into singles for AM radio. To make sure that didn't happen, I produced \"Whole Lotta Love\" \u2013 and our entire second album \u2013 as an uneditable expression, a work that had to be aired on stereo FM to make sense.'\n\nPage had first come up with the famous five-note riff during the summer of 1968, while doodling around with his guitar on the deck of his Pangbourne boathouse. 'I suppose my early love for big intros by rockabilly guitarists was an inspiration, but as soon as I developed the riff, I knew it was strong enough to drive the entire song, not just open it. When I played the riff for the band in my living room several weeks later, during rehearsals for our first album, the excitement was immediate and collective. We felt the riff was addictive, like a forbidden thing.'\n\nAt rehearsals for _Led Zeppelin II_ Page decided that of all their material, 'Whole Lotta Love' was so uniquely strong that it should be the album opener. 'So I wanted to record the song first,' he said.\n\nOn 10 April 1969 Led Zeppelin went into Olympic Sound Studios with engineer George Chkiantz, who had worked with Jimi Hendrix in the same studio on _Axis: Bold as Love_. Chkiantz noted that Page had brought a theremin with him to the studio. Its 'eerie sound', as Page described it, encouraged further unorthodox approaches; he would detune his guitar and tug on the strings, searching for sounds. To boost the drums, Chkiantz made a significant alteration to the studio's set-up: a platform was erected so the drums were some 18 inches off the wooden floor, which stopped the rumble transmitting to the other microphones. Page wanted the listener to precisely feel every drum stroke, the song's foundations for what he envisaged as a panoramic audio experience. Above the drums Chkiantz set up a stereo microphone on a boom.\n\n'I was playing a sunburst 1958 Les Paul Standard guitar I had bought from Joe Walsh in San Francisco when we were out there on tour,' said Page. 'The Standard had this tonal versatility, allowing me to get a blistering high pitch.'\n\nEnergised and empowered thanks to Led Zeppelin's success in the US, Plant had fully overcome the nervousness and uncertainty he had felt on those first American dates. Now he was in a new creative phase. First recording his vocals in the studio itself, he soon retired to the cocooned privacy of the vocal booth. 'Robert's vocal was just as extreme,' said Page. 'He kept gaining confidence during the session and gave it everything he had. His vocals, like my solos, were about performance. He was pushing to see what he could get out of himself. We were performing for each other, almost competitively.'\n\nWhen _Led Zeppelin II_ was mixed at Atlantic's studio in Manhattan late that June, engineer Eddie Kramer \u2013 who had first worked with Page in 1964 on the Kinks' debut album and had worked on several of the second Zeppelin album's songs at Olympic \u2013 discovered that the original tape contained 'bleed-through of a previously recorded vocal in the recording of \"Whole Lotta Love\". It was the middle part where Robert screams, \"Woman. You need it.\" Since we couldn't re-record at that point, I just threw some echo on it to see how it would sound and Jimmy said, \"Great! Just leave it.\"'\n\n'I hadn't heard anything like that before, and I loved it,' Page told Marc Myers. 'I was always looking for things like that when I recorded. That's the beauty of old recording equipment. Robert's faraway voice sounded otherworldly, like a spirit anticipating the vocal he was about to deliver.'\n\nKramer also flung Page's guitar parts about between the speakers, increasing the song's sense of sexual frenzy, splashing on reverb. 'Because Jimmy was a studio brat, he really understood how we could push the limits,' said Kramer to Marc Myers of the Zeppelin leader's electronic animism. 'When you have limitations in the studio, you go for it and stretch your imagination.'\n\n'I knew what I wanted, and I knew how to go about it,' Page told _Guitar World_. 'It was just a matter of doing it. I created most of the sounds with a theremin and my guitar. The theremin generates most of the higher pitches and my Les Paul makes the lower sounds.'\n\n'I detuned it radically and just basically pulled on the strings to make an assortment of growling noises,' he said. 'Evil sounds that you're not supposed to hear on commercial radio. I might've detuned it to a chord, but really I'm just pulling on strings and making them howl! And then, during the mix, with the aid of Eddie Kramer, we did all the panning and added the effects, including using low-frequency oscillators on the tape machine to really pull the whole thing down and lift it back up so the sound is moving in rhythm. It was something no one had ever done before in that context, let alone in the middle of a song. That's how forward thinking we were, that's how avant-garde it was, and that's how much fun we were having.'\n\nIn April 1969 Page gave an interview to _Record Mirror_. He was extremely pleased, he remarked, that Led Zeppelin had now become accepted in the United Kingdom: the first album was already high in the charts. Yet he was only too aware where the principal market for the group lay: 'We're working every day here now \u2013 but before we went to the States nobody wanted to know. And it's not just London \u2013 it's all over the country. Very pleasing reaction. I still reckon the States is our main market, though.'\n\nThere was hardly time for more BBC sessions anyway. Another American tour had been rapidly booked by Peter Grant for the end of April. And for this second tour, they were far higher up the bill, co-headlining with Vanilla Fudge on some shows; it would depend on the popularity of each act in the individual city as to who closed the night. They were also earning approximately four times the $1,500 they had earned per concert on the first set of dates.\n\nThey also variously toured with the Brian Auger Trinity, featuring 'face of 68' Julie Driscoll, Three Dog Night, and Delaney and Bonnie. On certain shows Led Zeppelin performed as the only act on the bill, setting a template for the future.\n\nThe tour kicked off at the Fillmore West, switching \u2013 because of the large ticket demand \u2013 to Bill Graham's Winterland Ballroom for two nights, then returning to the Fillmore for a final San Francisco show; on all four of these San Francisco dates they were supported by the Brian Auger Trinity. Then it was straight down to LA for two nights at the Whisky a Go Go.\n\nWhen they arrived in Los Angeles an earthquake erupted in the nearby desert, a 5.6 on the Richter scale. Believing that the safest place to be in an earthquake was in a bathtub \u2013 because the piping would keep the bath in place, so the myth ran \u2013 Page insisted that only he should be able to use the bath in the two-bedroom suite at the Chateau Marmont he was sharing with Richard Cole. The tour manager was obliged to find other facilities for his ablutions.\n\nDuring these dates Page shifted professional tack. He no longer appeared onstage with the psychedelic 1958 Telecaster he had used on early UK dates. Returning to Pangbourne after Zeppelin's first American tour, he discovered that a friend had 'thoughtfully' removed all of his customising, returning the instrument to its original, innocent state. Page was flabbergasted by this misjudged act of kindness; paint had seeped into the guitar itself, even into the pickups, destroying the instrument utterly. From here on it would be the Gibson Les Paul slung low, almost to his knees, in a stance that would be copied by countless other guitar players, a boon to osteopaths and chiropractors everywhere.\n\nA different sort of story began to emerge about Led Zeppelin on this tour, of an act whose libidinous pursuits were elevated sometimes to the level of art form. Not least when Page, covered in offal, was wheeled on a hospital trolley by John Bonham into a Los Angeles hotel room filled with groupies, who proceeded to devour him.\n\nOn 29 April Led Zeppelin played the Whisky a Go Go. At the first show that night, Pamela Miller and Miss Mercy, members of Frank Zappa's Girls Together Outrageously, the GTOs, went along. Pamela, known as Miss Pamela, was 20 years old. 'I got sticky thighs over the very naughty Jimmy Page while I watched him reinvent guitar playing,' she wrote in her book _I'm With the Band: Confessions of a Groupie_. 'He was wearing a pink velvet suit and his long black curls stuck damply to his pink-velvet cheeks. At the end of the set he collapsed to the floor, and was carried up the stairs by two roadies, one of them stopping to retrieve Jimmy's cherry-red patent-leather slipper.'\n\nLater, at the after-party at Thee Charming Experience, Miss Pamela observed Richard Cole carrying a girl upside down, her panties spinning around one of her ankles; Cole's face was buried in her crotch. Another girl was being fucked on a table. She could not help but notice that Page, who personally inclined to a light, gentle manner with women, was sat rather aside from this bacchanalia, 'observing the scene as if he had imagined it: overseer, creator, impossibly gorgeous pop star'.\n\nAt Mystic Studios in Los Angeles the next day, Led Zeppelin recorded 'Moby Dick' and 'The Lemon Song'. Page had discovered the studio the previous month, when assisting his old friend Screaming Lord Sutch. Temporarily based in the city, the indomitable, eccentric David Sutch had persuaded a ragtag assortment of newly stellar names who had performed in his group the Savages to play on what Page had first thought were no more than demo sessions. John Bonham came along for the ride, although drummer stalwart Carlo Little was there already, along with Jeff Beck, Noel Redding and pianist Nicky Hopkins. When the scrappy consequences of these sessions were released the following February as _Lord Sutch and Heavy Friends_ , Page's ire was hard to ignore.\n\nAfter playing the hip Whisky, Led Zeppelin stormed southern California with a series of shows in more conventional venues, notably two nights at the 3,000-seater Santa Monica Civic Center on 4 and 5 May, a university show in Irvine and at the Rose Palace in Pasadena; and then in Santa Barbara, 90 miles up the coast from LA. They concluded this leg of the tour in their favoured US region, joining Lord Sutch's show at Thee Experience on 8 May. For the encore all four members of Led Zeppelin carried Sutch onstage in a coffin.\n\nThen it was time to head north, up over the border into Canada for shows in Edmonton and Vancouver. 'The hottest new rock band from Britain stalked onstage at the Gardens Friday night and let loose an earthquake of sound and frenzy,' wrote Bob Harvey in the _Edmonton Journal_. 'Their music's loud, almost to the point of pain, but they don't use volume to cover up deficiencies. The volume is part of their attack. They don't titillate or tease audiences to share their inspiration. Instead, they blast out with raw, jagged power, enough to bust a new door into your brain. They use their instruments like a brush and palette, creating frenzied visions that tumble through space and time.'\n\nThe group thundered back down the West Coast to Seattle, where they topped the bill with Three Dog Night, to whom the local reviewer awarded the trophy of best act.\n\nAfter a break in the sun of Honolulu for a show at the Civic Auditorium they headed for another city where Zeppelin would always reign supreme: Detroit and its legendary venue the Grande Ballroom, with its reputation for rock 'n' roll rowdiness. On their pair of shows they were supported by the remarkable cosmic jazz artist Sun Ra and Dutch hard-rockers Golden Earring.\n\nIn Detroit they were joined by the cultural journalist Ellen Sander, assigned by the prestigious _Life_ magazine to cover the group.\n\nLater she would assess Page as 'ethereal, effeminate, pale and frail'. When she asked about the already evident on-the-road abuse of women by his group, Page answered, revealingly, with the social grace of a car salesman: 'Girls come around and pose like starlets, teasing and acting haughty. If you humiliate them a bit, they tend to come on all right after that. Everyone knows what they come for.'\n\nOn 25 May, following shows in Athens, Ohio, and two nights at Chicago's Kinetic Playground, the four-piece hit Columbia, Maryland, midway between Washington, DC and Baltimore, where they shared the bill with the Who, the only time the two groups would ever play together; Led Zeppelin accepted playing second on the bill. When they ran over time, Zeppelin had their amps unplugged by the Who's crew, a cause of considerable brouhaha from Cole. 'We played together only once,' said Pete Townshend. 'I think it must have been the last gig they did playing before another group on the bill... and we just about got it together, we just about topped what they'd done... you get this ideology thing happening for the ideal rock guitarist \u2013 like the B.B. King syndrome, the Eric Clapton thing, the Jimmy Page trip \u2013 and I think Jimmy Page has been right in it and probably invented it.'\n\nUp to Massachusetts, Page and his boys played three nights at their stronghold the Boston Tea Party before winding up this second US tour with two nights at Bill Graham's Fillmore East, on 30 and 31 May, supported by Woody Herman and His Orchestra, and Delaney and Bonnie and Friends, an act that had been championed by George Harrison and which frequently included his old friend Eric Clapton. In keeping with Fillmore East policy, there were two shows a night: one at 8, the next at 11.30. Led Zeppelin 'left the audience paralysed', wrote Denise Kelly in _World Countdown_.\n\nEllen Sander stayed with the group until the end of the tour. In the Fillmore East dressing room she claimed she was attacked by a pair of Led Zeppelin members, notably John Bonham: 'Shrieking and grabbing at my clothes, totally over the edge.' Although Peter Grant stepped forward to save her, it was not until Sander's assailants had ripped the rear of her dress.\n\nLater, Page would be asked about Sander's disparaging reaction to his group. 'That's not a false picture,' he admitted. 'But that side of touring isn't the be all and end all. The worst part is the period of waiting before going on. I always get very edgy, not knowing what to do with myself. It's the build-up where you reach a point almost like self-hypnosis. There's a climax at the end of the show and the audience goes away, but you're still buzzing and you don't really come down. That's when you get a sort of restlessness and insomnia, but it doesn't bother you too much if there's a creative stream coming through. Maybe it's necessary to that creative stream. What's bad is that it's not always a release. You build yourself to that pitch and the release doesn't come. There are different ways of releasing that surplus adrenaline. You can smash up hotel rooms \u2013 it can get to that state. I think we've learnt to come to terms with it. I've learnt to enjoy it and achieve something creative from it too.'\n\nFollowing that second show at the Fillmore, Ahmet Ertegun and Atlantic Records threw a reception for their hot act at New York's swish Plaza Hotel. Each member was presented with a gold record for sales of their first album. 'We were touring until the day we were presented with a gold record. I thought, \"My goodness! A gold record!\"' Page said, keenly aware that it was less than a year since the group had formed. At the party, however, it was impressed on him how urgently the next Zeppelin LP was required, to catch the Christmas sales boost. Straight after the party he took Led Zeppelin back into the studio to continue their work on the album.\n\nTheir glittering gold discs were symbolic of the tremendous breakthrough that had taken place. Whereas the first tour had lost money, now their earnings were very different: they would be divvying up somewhere in the region of $150,000 from these shows.\n\n## 10\n\n# LED ZEPPELIN II\n\nIn June 1969 Led Zeppelin went into Morgan Studios in north-west London. 'Ramble On' was concluded; 'Living Loving Maid', a rockabilly song for which Jimmy Page never professed any fondness, was written by himself and Plant and knocked off in an afternoon; as was their version of Ben E. King's 'We're Gonna Groove', a frequent addition to the live set during the encore finale of other artists' songs. But, just like in the US, these studio dates were snatched between further live dates.\n\nOn the quasi-art nouveau poster for the first Bath Festival of Blues, scheduled for 28 June 1969, Led Zeppelin were ranked fourth, beneath headliners Fleetwood Mac, John Mayall's Bluesbreakers and Ten Years After \u2013 all stalwarts, in different ways, of 'British blues'. It is worth recalling that, subsequent to the demise of Cream, the always creative and exciting Fleetwood Mac, led by John Mayall alumnus Peter Green, were deservedly the most credible act in the UK. Before his sad demise, due to psychological problems, Green was one of the most revered guitarists Britain had ever produced.\n\nAs for Ten Years After, in less than two months' time Alvin Lee's machine-gun-like approach to guitar playing at the Woodstock festival \u2013 and therefore in the _Woodstock_ movie released the following year \u2013 would transform him briefly into a serious contender for Jimmy Page's role as king of guitar heroes. In the late 1960s it seemed that everywhere you looked there was a new gunslinger, vying for the title of fastest guitar player in the West.\n\nLed Zeppelin performed at Bath in the middle of the afternoon, and Page's violin-bow routine on 'Dazed and Confused' caused jaws to drop. 'Nobody had coerced the youth of England into becoming Zep fans, but there they were, cheering Page, Jones, Bonham and Plant, as the drums thundered and the guitars roared,' wrote Chris Welch in _Melody Maker_.\n\nThe next night was two shows at the 'Pop Proms' at London's Royal Albert Hall, the most prestigious venue in the British capital at the time, with a capacity of some 4,500. Zeppelin were supported by Blodwyn Pig, founded by former Jethro Tull guitarist Mick Abrahams, and Liverpool Scene, a semi-satirical trio comprised of the poets Adrian Henri, Mike Evans and Andy Roberts. Individuals from each act came onstage to perform with Led Zeppelin on their final encore, 'Long Tall Sally', Little Richard's 12-bar blues. 'When the group returned to the stage, they found the power had been switched off. \"Hey, put the power on,\" demanded singer Robert Plant as the group stood bewildered. Stalemate: Plant took up a harmonica and let fly on that and all the others could do was clap until a few minutes later the flow of juice was resumed. With the first few bars of \"Long Tall Sally\", the audience was on its feet, dancing in the aisles and in the boxes, and there was incredible mayhem happening on and around the stage. The saxists from Blodwyn Pig and Liverpool Scene added their support to the Zeppelin's rock,' ran Nick Logan's review in the _NME_.\n\nThen it was back to America, for their third US tour.\n\nOn the first of these dates, at the first Atlanta International Pop Festival on 5 July 1969, Jimmy Page was in an introverted frame of mind. In London that afternoon, the Rolling Stones had played a free concert in Hyde Park with their new guitarist Mick Taylor, and their set was dedicated to Brian Jones, the group's founder and Page's friend, who had died two days previously.\n\nThe 16th annual Newport Jazz Festival on Rhode Island ran from 3\u20136 July 1969. In contrast to such acts on the bill as Miles Davis, Dave Brubeck and the Sun Ra Space Arkestra, the Friday night of 4 July was given over entirely to rival rockers to Led Zeppelin, such as the Jeff Beck Group and Ten Years After, as well as the more pastoral sounds of Jethro Tull. Led Zeppelin were set to play the closing show on Sunday night. Such had been the excitement generated by the Friday night acts, the local authorities demanded that Led Zeppelin be thrown off the bill, the festival promoter releasing a specious tale of Page being sick and unable to perform.\n\nJoe Wright had driven over to Newport from Chicago with his 'hippy girlfriends'. 'Those were the days when all you needed was a little bit of long hair and a guitar, and you were instantly backstage. So on the Saturday afternoon I go for a little walk, along with my guitar, and I never came back. I go backstage: \"I'm with Led Zeppelin.\" Then here comes Jimmy Page, walking all by himself.\n\n'I walked straight up to him and I said, \"Hey, asshole: remember me? Joe Wright? From Chicago?\" And he takes a couple of steps back: \"Oh, I'm all alone: there's no bodyguards.\" \"You're the guy who told me to tell my buddy to call his band the Wankers.\" Then he burst out laughing.\n\n'So the ice was broken. Then Clive Coulson, the head roadie, came over, who I knew from the Kinetic. He said, \"What are you doing here?\" I said, \"I've just come to give shit to Jimmy Page. Which I've done.\" He said, \"You're kidding?\" But I explained and we all started laughing. Then Clive starts moaning about his assistant roadie: \"I wish I had someone to replace him.\" I said, \"I'm in!\" So he went off to talk to Jimmy and to Peter, and I was hired on the spot.'\n\nDespite the story having been put out that Page was too sick to close the festival, and the alleged ban by the local authorities, the guitarist and his group paid no heed, taking to the stage at 1 a.m. and playing a sensational 90-minute set to close the festival.\n\nBefore taking the boards, Page had been having a conversation with Joe Wright. 'I didn't know about black American music,' said Wright, 'which is where everything Zeppelin did came from. \"We're all very happy to have you here, but why are you not back in Chicago?\" Jimmy Page asked me. Back in Chicago, though, I got into the black blues clubs, where I would be the only white boy. I really got into it, heavy.'\n\nNewport was only the second date of this summer tour. When Joe Wright joined up, there were another 45 to go. 'They paid me really well. Peter Grant paid me the same as Robert Plant and John Bonham: I was getting $500 a week. They were on salary. Bonzo almost got fired, because he was so drunk and so stoned. He ran the risk of being fired several times. I remember the meetings: \"We've got to get rid of him, we've got to get rid of him.\" \"No, no,\" insisted Jimmy. Absolutely. They didn't call him \"the Beast\" for nothing.\n\n'I think Bonzo, like so many people in show business, didn't know how ugly it could be. He was a Gemini, and you can't get more schizo than that. He was a lovely guy but I don't think he knew how much bullshit was coming with that kind of success. The heavy pressure of the fans, of the idiots chasing you, of the death threats, of the marriage proposals, the endless dates. Jimmy knew that was coming because of the Yardbirds, but I don't think Bonzo had a clue. I want to be rich and famous, think all those kids, but they don't realise what they have to do to get it.'\n\nAt this stage Led Zeppelin were short on songs to play live.\n\n'Zeppelin used to do a little bit of cover material,' recalled Joe. 'They'd do \"Fresh Garbage\" by Spirit.\n\n'Zeppelin never played their own material the same way twice; Jimi Hendrix didn't either. They were overwhelmed by Hendrix. But Jimi was a singing guitar player, which Page and Jeff Beck were not. As a pure player they always envied his fluidity.'\n\nJoe Wright quickly discovered that his job had far more to it than merely humping equipment. And Page gifted him with a new name. 'Jimmy would always be late for rehearsals. I was like his understudy and would play the guitar while everyone was waiting for him at the soundchecks. Robert would be on drums and Bonham on bass, and we'd be goofing around jamming.\n\n'But then Pagey says, \"You're a guitar player: why don't you take care of my stuff?\" To me that was when \"guitar tech\" was born.\n\n'In every single one of those towns I would always find the nightclubs where you could go and jam. And I'd be up onstage with the local guys. So whenever Led Zep would come in from their gig they'd see me playing. At first my nickname was an insult from Pagey: \"Oh, Joe the jammer: he's always jamming.\" But then I became \"Joe Jammer\".'\n\nOn 12 July, Led Zeppelin shared the bill at the Philadelphia Summer Pop Festival with Jeff Beck, Johnny Winter, Blood, Sweat and Tears, Buddy Guy's Blues Band, Al Kooper and Jethro Tull, somewhat to the chagrin of Tull's leader Ian Anderson. 'After an unfortunate occasion in Philadelphia at the Spectrum, where we followed them onstage,' said the singer in _Uncut_ magazine in 2015, 'I learned it is much better to go on before Led Zeppelin. But if you are to go on after, you've got to man up and face the music \u2013 or lack of. I always felt pretty good with Zeppelin. The only awkwardness lay between Robert and me. I probably didn't do enough to make him feel that I was a relaxed co-conspirator in the world of rock music. He probably saw me as being a bit remote and aloof and unwilling to chat. But I was intimidated, frankly. Jimmy was more at ease, a natural guy. John Paul Jones never spoke to anybody. Peter Grant was always a real gentleman with me. I used to watch Led Zeppelin and know there were things quite clearly that I could not do. In particular, Robert's performance. You'd have to put a cross in the box saying \"Don't try that\". In the Robert Plant department, there were a lot of crosses in my box. I was very jealous of his vocal abilities and his stage swagger.'\n\nAlthough having played together for less than a year, Led Zeppelin were utterly steaming as a live act, a fact reflected in their loftier status in the bills they played. Vanilla Fudge were now regularly supporting them, while on other dates they would be billed as co-headliners. After their Vancouver show on 26 July, they earned a tremendously positive and perceptive review from J. Hesse in the _Vancouver Sun_ , one that fully acknowledged the part played by the group's founder: 'Led Zeppelin exists on the genius of lead guitarist Jimmy Page, whose baby face belies his musical message, that of jarring and unnerving the listeners with a fortissimo yowl that never lets up. Never allows time for recovery... it is made up of four individual musical artists attuned to each other's whims, capable of ensemble performance as well as separate forays into the jungle of lonely escapades. How perfectly Led Zeppelin has assessed the hang-ups of their listeners is evident when Plant screams, \"Do you feel all right?\" And the seething mob below the platform screams back, \"Yes!\"'\n\nIn the late 1960s the biggest band in the United States was the Doors, led by the charismatic, histrionic Jim Morrison. At the Seattle Pop Festival, the day after the Vancouver show, Zeppelin played straight after the Doors \u2013 and wiped the stage with them. But the English group's notoriety was enhanced not by their live set, but by an episode at their hotel, the Edgewater Inn, situated on Seattle's Puget Sound, where guests were able to fish directly from their windows.\n\nAccording to myth, the band tied a girl to a bed and then stuffed pieces of a mud shark into her vagina and anus, the proceedings filmed by Mark Stein, Vanilla Fudge's keyboard player. The incident was a key passage in Stephen Davis's bestselling _Hammer of the Gods_. Yet the truth is apparently far more prosaic. The principal perpetrator was not any of the group \u2013 although John Bonham was peripherally involved \u2013 but Richard Cole and possibly Carmine Appice, Vanilla Fudge's drummer. Nevertheless, when Davis's book was published it only enhanced Zeppelin's reputation for rock 'n' roll debauchery.\n\nWhatever might have happened had nothing to do with Page. He was elsewhere, looking ahead to a show in four days' time, at Earl Warren Showgrounds in Santa Barbara, California.\n\nOn 31 July Page flew into New York on the red-eye from Salt Lake City in Utah, where he had just played two shows at the Terrace Ballroom. He went directly to A&R Studios in Manhattan. Waiting for him was Ritchie Yorke, who had been brought in by Peter Grant to listen to a mixing session of some of the new material. 'Dressed in Chelsea Kings Road-style Regency splendour \u2013 the buckled burgundy patent-leather boots, the flaming red velvet bell-bottoms, the dusty pink-brushed velvet jacket... Page was calmly slouched behind an extensive mixing console with engineer Eddie Kramer. He looked up, munching on a prune Danish pastry, which he was coaxing down with a plastic cupful of teabag swill,' recalled Yorke in _Led Zeppelin: Led to Gold 1967\u201389_.\n\nThe tune Page was working on was 'Bring It On Home', which would close _Led Zeppelin II_ , a record that would rocket upwards the already seemingly unstoppable career of the group.\n\nAs Page controlled the production with an iron-hard clarity, Yorke watched closely: 'Eddie Kramer, one of the finest in his field, manoeuvred the myriads of dials and faders, translating Page's notions into sounds. Occasionally Kramer tossed up a suggestion and Page listened. More often than not, he had an intuitive projection of what the outcome would be. The sound splintered into muddier and dirtier incarnations as Page pushed for the raw and heavy echo he wanted, a style of recording closer to the classic early Chess milieu.'\n\nEddie Kramer had worked on, among others, the Beatles' 'All You Need Is Love' and Jimi Hendrix's _Electric Ladyland_ , released the previous October, a record Page was especially fond of. He had nothing but admiration for Page's abilities in the studio. 'Jimmy was an excellent producer,' said the engineer, '[who] had a very definite picture of what he wanted to capture on tape. He was very demanding, but at the same time completely open to suggestions. Jimmy's biggest asset was he knew how to draw the best performances out of the band,' Kramer later said.\n\nYorke was given a playback of 'Living Loving Maid', 'Heartbreaker', with its magnificent assembly and architecture, and 'What Is and What Should Never Be'. 'Like myself, Grant had yet to hear these completed mixes. We sat in stunned silence as the speakers burst forth.'\n\n'Page seemed genuinely pleased,' wrote Yorke, 'by our natural enthusiasm for what we were hearing \u2013 it was the first reaction he'd observed outside of the four band members and engineer Eddie Kramer.'\n\nJerry Wexler, Atlantic Records' 'spiritual Godfather of rock and roll', as Yorke called him, felt similarly rapturous about the three tracks when they were played to him. 'I would have to say that this is the best white blues I have ever heard,' he said.\n\nPage defined his extraordinary pace of work to Yorke: 'We've been so busy that we just weren't able to go into one studio and polish the whole album off. It's become ridiculous \u2013 we put a rhythm track down in London, add the vocals in New York, overdub harmonica in Vancouver and then come back to New York to do the mixing here at A&R. We never really expected to be as big as this. We just wanted to be able to come over to America to play some gigs a couple of times a year. It's almost gotten out of hand now.' Is he being disingenuous? Is this false modesty? Unlikely: Page was always strong on understatement.\n\n'There are so many guitarists around who I think are better than me. Everywhere I go I hear some cat who sounds better than I do. That's the trouble: everyone's good these days. I'm a trifle disappointed with some of the guitar playing on the second album. When I'm in the studio I really miss the rapport you get with a live audience. There's only a few people there looking at you through a window: it's all very depressing really. The hardest thing in the world is to get excitement on to a piece of plastic. I really do think that we all play better on stage than we do on record.'\n\nLater, in April 1998, Page insisted, to _Uncut_ 's Nigel Williamson that he never said that.\n\n'I do worry,' Page told Yorke, that the second album is turning out to be so different from the first \u2013 we may have overstepped the mark. But then again, I suppose there are enough Led Zeppelin trademarks in there. It's very hard rock, there's no doubt about that. There aren't many bands into hard rock these days and I think that might account for some of our success. All sorts of people are into folk and country and softer stuff. We just like to play it hard and bluesy. There aren't many exponents of real contemporary blues either. John Mayall doesn't do it any more. But there's always a market for it, I think. Taj Mahal is my idea of contemporary blues. Our stuff I think is a combination of everything.'\n\nAccording to Yorke, Page harboured considerable worry over the worth of _Led Zeppelin II_ : 'The album took such a long time to make... it was all on and off. It was quite insane really. We had no time and we had to write songs in hotel rooms. By the time the album came out, I was really fed up with it. I just heard it so many times in so many different places. I really think I lost confidence in it. Even though people were saying it was great, I wasn't convinced myself.\n\n'There was probably more attack on the second album because it was written while we were on the road and only getting into the studio when we could find an opening. I suppose that feeling of playing all the time is evident in the new album. There wasn't much time to sit back and think about it.'\n\nAfter his day in the A&R studios in New York City, Page got straight on a plane to Los Angeles. In her autobiography _I'm With the Band_ , Miss Pamela listed extracts from her diary entries. Mr Carlos, a member of the BTOs, the male companion group to the GTOs, had run into Page in Paris. Page had declared his intention to bed Miss Pamela. Her diary entry for 31 July 1969 read: 'Jimmy Page is coming to town today. I don't know whether I want to be with him or not, who knows what diseases I'd get? Such a sweet and lovely precious-looking cherub, why is it that he's perverted? Maybe he's not?? Perhaps I'll find out.'\n\nDespite her trepidation, that night Miss Pamela went along to Thee Experience. There, she sat 'sipping red wine through a straw' as she waited for Zeppelin to show. 'I was feeling haughty one minute and petrified the next, trying to get a little tipsy before the demonic darling darkened the seedy doorstep.' Although Robert Plant and Richard Cole arrived, there was no sign of Page. 'Richard Cole stumbled over and handed me a scrap of paper with Jimmy's number at the Continental Hyatt House scribbled on it. He leaned into me and mumbled thickly in my ear, \"He's waiting for you.\"'\n\nAlthough the Hyatt House was only a short walk away, Miss Pamela instead sat back and watched Bo Diddley play his set.\n\nPlaying it cool seemed to work to Miss Pamela's advantage. The next day, Page called her up, asking why on earth she hadn't shown at the Hyatt the previous night. Led Zeppelin were playing that evening at the Earl Warren Showgrounds in Santa Barbara, ninety miles north of Los Angeles, on the Pacific coast; Page asked her to join him on his journey to the venue. 'But I came down by myself to show a little more hard-to-getness... He seems so shy and delicious, grey eyes gazing into mine, sweet sweetness, pale white skin, gentle gentleman with something to hide. What does he want from me?'\n\nPicking up the ticket and backstage pass Page had left for her at the venue, Miss Pamela found herself escorted backstage after the show by Richard Cole to a waiting limousine. 'The long ride from Santa Barbara was one of these dream experiences that leave you glowing in the dark. From the moment Jimmy slid his small velvet-clad ass across the seat of the limo, right next to mine, until the door was thrown open in front of Thee Experience, we cooed and giggled like doves in heat. It was a hundred-mile drive, which gave him plenty of time to come out with \"all the lines\". He told me he had gotten my number the last time he was in town but was too nervous to use it until the last day, and he called and called but the line was constantly busy... He said he wanted to spend time with me more than anything in the world. Tell me more. I kissed and slobbered all over the inside crease of his slim white arm until he rolled his head back against the plush seat, gasping, \"Oh, Pamela, yes, yes, yes.\" He warned me that his previous LA girlfriend would probably be in the club and that I would have to give him the chance to \"explain\" to her about me. Uh-oh.\n\n'I climbed out of the warm, dark backseat womb, full of wet kisses and flaming glazed eyes, and found myself in the precarious position of sharing this splendid divinity with Catherine James, the most gorgeous rock courtesan alive. She and I hissed at each other from a dark distance, and I beat the old hasty retreat back to my cozy pad.'\n\nIn her diary entry dated 2 August 1969, Miss Pamela describes how her friend Michelle told her that Page was astonished she had left Thee Experience the previous evening. 'He was asking everybody if they'd seen me. He looked all over the club after \"explaining\" to Catherine, and left alone.'\n\nLater in the day her phone rang. She picked it up and heard a voice declare: 'Long distance, Mr Page calling.'\n\n'He knew what to say all right; he could have given a Master's course in how to turn a fairly sane girl into a twittering ninny. No one had ever gushed over me, or given me all the lines before, and I could feel myself falling apart and turning into one of those gooey unrecognisable substances. He told me he was going to come to my door, sweep me off my feet, and take me away in his white chariot; he told me he was my knight in shining armour; he told me he didn't know what was coming over him, he had never felt like this before... He acted like he couldn't believe I ever gave him a second glance. When I told him I missed him, he came out with, \"Oh Miss P. Really? Are you telling me the truth?\" My melting heart wasn't ready for this guy. I swallowed it all whole, and it was fucking delicious.'\n\nHe called her from Houston, where Zeppelin had played the Music Hall on 3 August, saying he would be coming round for her the next evening. And he arrived in a white limousine, taking her to the Palomino Club, something of a country music venue, in North Hollywood. The Everly Brothers were performing. 'We got all caught up in those glorious harmonies. Jimmy's eyes misted up and he squeezed my hand on certain meaningful lyrics: \"Mmmmmm: I never knew what I missed until I kissed you...\" He looked hard at me with a tiny smile on his rosebud lips, making me sweat about the long night to come. He put something into my hand, and it turned out to be a silver ring with twenty pieces of turquoise embedded into it, and I wondered if I was going steady with the best guitar player in the world. He always messed with his black curls, poofing and fluffing them around his flawless face; he wore emerald velvet and white chiffon, thin little socks, and the most perfect brooch on his lapel. I couldn't wait to get back to the hotel and take it all off.'\n\nPage, Miss Pamela noticed, was forever checking out how he looked in the mirror, 'putting perfect waves in his long black hair with a little crimping machine. He used Pantene products, and whenever I smelled them... I remembered being buried in his hair.'\n\nWhen they went to bed, she wrote, 'Such a face, so gentle and soft, I'm amazed at his sadistic tendencies; they're such a part of him that I doubt if he'll ever stop. It was really frightening, he changed into another person, but all he did was chew me and slap me a little.'\n\nWhen Miss Pamela noticed the set of whips in his suitcase, he promised, '\"Don't worry Miss P, I'll never use those on you, I'll never hurt you like that.\" Then he sucked on my neck, and when I could feel the bruise being called up out of my bloodstream, he tossed me down on the bed and told me he would throw away the whips to show how much I meant to him.'\n\nMiss Pamela described how Page had with him a test pressing of _Led Zeppelin II_ , which he played again and again, taking notes. For her part, she turned him on to Nudie Cohn, who had tailored sumptuous outfits for such singing cowboy royalty as Gene Autry and Roy Rogers, as well as making Elvis Presley's $10,000 gold lam\u00e9 suit. The entire group, along with Peter Grant, went to Nudie's store in North Hollywood, to be fitted out with the legendary tailor's western wear. 'We went to the Glass Farmhouse, where Jimmy got a long antique coat embroidered with a dragon and a silly velvet hat with a feather in it.'\n\nIn Las Vegas, Miss Pamela was with them to watch Elvis Presley from front-row seats at the International Hotel. Following the show, one of the King's people emerged to ask if Page would care to come backstage for an audience with Elvis. 'No, thank you,' he replied.\n\nWhen Led Zeppelin left the West Coast, Miss Pamela was on her own and somewhat distraught. At the end of the month, however, the group were to play in New York, at the Singer Bowl in Queens. Page sent her a plane ticket, and she was with him in the city for three days, where he introduced her to people as 'Mrs Page'. She then travelled with him to the Texas International Pop Festival in Lewisville for their last date of this tour, where Zeppelin played to 80,000 people, before it really was goodbye, and he and the band returned to England to finish _Led Zeppelin II_.\n\nComing to the UK at the invitation of Page, Joe Jammer found himself with a manager, Peter Grant, who secured a record deal for him with EMI, on the Regal Zonophone label. At the instigation of Page, Joe became yet another of Screaming Lord Sutch's apprentices, playing guitar with him. But the American was aware of one of the downsides to the guitarist's character: 'I learned early that they had a nickname for Jimmy: Led Wallet. Because he would never pay for anything for anybody. And it came to a time when Zep were becoming more famous, but Jimmy would come in from Pangbourne hitchhiking. To save money. They talked him into at least taking a train. But he would only do second-class. And some hippy guy came up to him: \"Jimmy, why are you here in second-class?\" He told that story in the office. So Peter Grant made a decision. He hired a car to bring Jimmy Page into town. And Jimmy refused to pay for it. So the other four had to pay for Jimmy's car. He had the money. But he was very tight. Maybe there was something way back when with mum and dad and the Second World War. He knew he had to be smart, super-smart.\n\n'Peter was hired by Jimmy and John Paul Jones. They paid him out of their own money at first. He was one of the first managers ever who didn't screw his band, the first manager ever who defended his band \u2013 to the point where everybody outside hated him for being Led Zeppelin's manager. Jimmy did call all the shots. Peter made them happen.\n\n'Jimmy was like a musical Hitler. He had a big master plan to take over the world and he certainly did. There was no question about it. No \"we're goofing around and gonna have fun\"; we might have fun along the way but this was serious work.\n\n'It may not have been that premeditated. But \"we're gonna make it superbig\" was certainly the position. \"We're going to be the biggest band ever\" \u2013 that was premeditated.\n\n'The Led Zeppelin sound came through that last Yardbirds album, which Mickie Most produced. And Mickie Most was under the impression that he was going to be allowed to produce Led Zeppelin. But they said, \"No, Jimmy's going to do it.\" And that had a lot to do with Mickie and Peter falling out. Mickie didn't like all the drugs: he was dead straight. Mickie was a drinker: later he went to AA. But Led Zeppelin eventually went really hardcore and Mickie didn't like that.' Joe Jammer miming injecting a syringe into his arm should make clear what he means by hardcore.\n\n'When I was with them, it was just pot and booze. But they noticed that the pot made them hungry and they ate and got fat. So then they discovered the other thing: old Charles. And then Henry kind of came along on the heels of Charles. But not all of them: Jimmy and Bonham \u2013 Bonham was into anything, anytime, anywhere.'\n\nJohn Paul Jones, however, was another kettle of fish altogether: 'He was the most serious of them all. And he was the quietest. And they always say, \"The wise man is the silent man. He who speaks does not know. And he who knows does not speak.\" So Jonesy, while the fucking chaos was swirling around him, as a bass player was absolutely a fucking world-class master, but just wanted to do a fucking good job.\n\n'He was like the Brian Jones of Led Zeppelin, always introducing weird new instruments, playing keyboards with his foot. Super-musical. What he did gave them was a big advantage over any other four-piece rock band.'\n\nJoe Jammer also quickly perceived the importance of Richard Cole to the Zeppelin operation. 'Richard Cole is the one man who knows everything about everybody. He was the key, the axle in the wheel. He knows everything about everybody. Hence his book _Stairway to Heaven_. Richard knew everything about everybody: without him none of it would have happened. He's the key man. He was third man down the chain: Jimmy Page, Peter Grant, Richard Cole. Jonesy and Jimmy were equal. Because they started it together and paid for it together. I think it was 50\/50.\n\n'The hierarchy of Led Zeppelin was like the Cosa Nostra. I was the guy who didn't get shot. I was the guy who didn't get beat up. I was the guy who didn't get abused. You've got to have one. I thought it was very brutal. When the junk started, they started losing their liking of everybody. Jimmy got real mean to me. But it was the junk doing all the talking.'\n\nThe _Led Zeppelin II_ sleeve design was now ready. Page had asked David Juniper, who had studied with him at Sutton Art College, to come up with 'an interesting idea'. Juniper took a First World War photograph of German flying ace the Red Baron and his esteemed Flying Circus, and then airbrushed the faces of Led Zeppelin's four members over them \u2013 an angelically dangerous-looking Page sat in the centre of the group. Further iconic faces were added: Blind Willie Johnson, for example, and what was at first thought to be Neil Armstrong, but was in fact another astronaut, Frank Borman. There was also the actress Glynis Johns, a sly dig at engineer Glyn Johns, with whom there had been a disagreement.\n\nTo coincide with the release of _Led Zeppelin II_ the group returned to America on 17 October for a brief tour. This time there were no shows in Los Angeles; instead they played three sold-out nights at San Francisco's Winterland Ballroom, with its 5,400 capacity, supported by Roland Kirk and Isaac Hayes.\n\nFor security reasons the group decided to stay in Sausalito, in hip Marin County. Miss Pamela flew up from Los Angeles, and, while taking her on a tour of the city, Page found an art gallery where he bought a number of etchings, at $500 a pop, by the Dutch graphic artist M.C. Escher; he had long loved Escher's work. 'He bought me a book of Sulamith W\u00fclfing's ethereal paintings, and I clutched it to my chest,' she wrote.\n\nWhen it came time to leave once again for London, Page said to Miss Pamela at the airport: 'P, you're such a lovely little girl. I don't deserve you. I'm such a bastard, you know.'\n\nThere were problems with the first factory pressing of _Led Zeppelin II_ : due to the sound of the bass on the record being so heavy and overmodulated, the record kept skipping, necessitating Jerry Wexler to throw a hundred thousand dollars' worth of pressed albums in the bin and start all over again.\n\nThe record was finally released on 22 October 1969. Rattling and bustling with the energy of the group's live shows, around which it had been recorded, and kicking off with the very unique 'Whole Lotta Love', the album surpassed expectations. It was a major statement of Led Zeppelin's position \u2013 as a cutting-edge, zeitgeist act, endlessly inventive and exciting at an extremely primal level. It was one of the raunchiest records ever made. 'It was still blues-based but with a much more carnal approach to the music,' said Plant.\n\n'They were the first numbers written with the band in mind,' Page told Mick Wall. 'It was music more tailor-made for the elements you've got. Like knowing that Bonzo's gonna come in hard at some point, and building that in.' Almost US garage-band punk in the simplicity of some of the songs, there is something curiously amateurish about material like 'Ramble On', indubitably part of the appeal.\n\nUtterly contrary to what Page wanted \u2013 although he was often prepared to be pragmatic when it came to the success of his group \u2013 Atlantic, anxious for a trailer to advertise the new LP from their expensive signing, edited 'Whole Lotta Love' and released it as a single in the USA, where it hit the number four spot. Attempts to do the same in the UK had Peter Grant expressing his feelings in no uncertain terms to Phil Carson, who ran Atlantic there.\n\nAt the end of 1969, at London's prestigious Savoy Hotel, Led Zeppelin were presented with gold discs for their first album by Gwynneth Dunwoody, a minister at the Board of Trade in Prime Minister Harold Wilson's government, in honour of the group's contributions to the UK's balance of trade. Afterwards Grant took his client to the swish neighbourhood of Berkeley Square, where he bought Page a brand new Rolls-Royce \u2013 despite the guitarist not having a driving licence.\n\nIn the US there were 400,000 advance orders for _Led Zeppelin II_. It jumped straight into the Billboard chart at number 15. By Christmas it had replaced the Beatles' _Abbey Road_ at the top of the US charts. It was still in that position in February 1970, when the album hit the number one spot in the UK. As it did so, Led Zeppelin were undertaking a UK tour. Called back for a fourth encore at Leeds University on 24 January, the quartet of musicians played a soul-shaking medley of Eddie Cochran songs intertwined with snippets of 'Communication Breakdown'.\n\nOn 9 January 1970, Jimmy Page's 26th birthday, Led Zeppelin had played again at London's Royal Albert Hall. When they had performed there only six months before, they were somewhat nervous. But now, having knocked the Beatles off the top of the US charts, and with no support act, their confidence was supreme. Among those at the show were John Lennon, Eric Clapton and Jeff Beck.\n\nThey kicked off with 'We're Gonna Groove'. Plant said to the audience, 'This is Jimmy Page: lead guitar,' the Led Zeppelin leader's hair dangling to his shoulder blades.\n\n'Albert Hall was a massive gig for us, and we really wanted to do the best we could,' Page told _Guitar World_ in 2003. 'It was a magic venue. It was built in Victorian times, and you are in there thinking about all the musical history that has preceded you. On top of that, it was something of a homecoming for John Paul Jones and me, because we had both grown up around there. So we were all really paying attention to what we were doing.'\n\nSuch scrutiny clearly paid off. The show, filmed by Peter Whitehead, was utterly sensational. There is something extraordinarily sexual about the sliding of Jimmy Page's violin bow during 'Dazed and Confused', and the reviews echoed the frenzied atmosphere.\n\n'For 10 years, rock and roll had been working towards something that would combine the extraordinary capacities of electronic instruments with the anarchic energy of youth, and there in the Albert Hall on 9 January 1970, [we] found it... the sound came up to me with a force that pummelled me breathless. No other band ever managed to make a sound like that. It was certainly loud, but it was also driving, pushing along with incredible energy,' wrote the eminent feminist Germaine Greer in the _Daily Telegraph_. Meanwhile the _NME_ claimed that the show 'completely destroyed the ever-weakening argument about British reserve'.\n\nIf that colossally successful evening wasn't enough celebration for his birthday, Page received an even greater present after the show. Heather Taylor, his former flame who was by now regularly on the arm of Roger Daltrey, introduced Page to her friend, the model Charlotte Martin. In fact, it was something of a re-introduction: Page had already met her several times, when she was with Eric Clapton.\n\nA fanatical vanity and an almost immeasurable self-adoration would appear to be important prerequisites for any aspiring rock star. But although he may have possessed these attributes, what was far more dominant in Page's case was an impulsive drive that derived much more from an almost obsessive self-knowledge, underpinned by what he had learned about himself from his studies of both art and the occult and the consequent confidence it gave him. Frail, sexually androgynous and mentally muscular, he exuded a complex iron toughness; this was someone who would not back down. When he met Charlotte Martin again he knew they had been drawn together by other forces.\n\nPage and Martin were immediately smitten with each other. He asked Richard Cole to give them a ride to her nearby apartment. Soon she moved into his Pangbourne home. 'Charlotte was the type of girl you couldn't look at just once,' said Cole in _Stairway to Heaven_. 'Tall. Thin. Blonde. Perfect features. You had to glance a second time.' All the same, he was not necessarily taken with her. 'At least in her relationship with me, she was aloof, unfriendly and indifferent. It was my feeling that unless she really liked you, she had a \"take it or leave it\" attitude. Frankly, I wasn't impressed.'\n\nLed Zeppelin's next US tour, their fifth, which ran from 21 March to 19 April, was almost entirely performed in arena-sized venues.\n\nThe group's enormous, sudden success had offered Peter Grant a battering ram with which to smash down the barriers erected by the somewhat amateurish, hit-and-miss \u2013 and often corrupt and Mob-affiliated \u2013 nature of much of American concert promotion. Led Zeppelin's earnings had jumped significantly: a pair of shows at Chicago's Kinetic Playground in February 1969 earned the four-piece $7,500. Returning in May for a similar slot, they picked up $12,500 per night.\n\nNow Grant set about renegotiating the very structure of the deals he struck with US promoters, which would make his clients extremely rich. Zeppelin insisted on 90 per cent of the gross take of ticket sales, leaving just 10 per cent profit for the local promoter. Page could hardly disguise his approval. 'The new system is to put groups on a percentage of the gate money and we drew $37,000 from one amazing gig in Los Angeles,' he said.\n\nFollowing this US tour, London's _Financial Times_ declared that Led Zeppelin had now earned over $5 million in the United States. Was the story run, at the instigation of Peter Grant, to cock a snook at those stalwarts of the underground who still considered Led Zeppelin a 'capitalist' group? Quite probably.\n\nMidway through the tour, however, there was a problem. At Winnipeg Airport in Canada a road manager noticed that something was missing: Page's 'Black Beauty' guitar, a Les Paul Keith Richards gave him that he had played on the entire tour. 'Whole Lotta Love' had been recorded with Page playing the Black Beauty. (Most of his Led Zeppelin slide work was on his Danelectro.)\n\nDespite Led Zeppelin standing to gross a further $1 million for this tour, the guitar's loss put Page in a dark mood for much of the rest of their time on the road. 'Jimmy never seemed to fully recover from the loss,' said Richard Cole. 'We got through all 29 performances without any noticeable impact upon his playing. It really didn't matter that every show was a sellout, that it was a guaranteed million-dollar tour before it had even begun. To Jimmy, the loss of the guitar ruined everything.'\n\nIn case Led Zeppelin were beginning to take their sudden, colossal success for granted, it was on this tour that they received a severe wakeup call. On 8 April 1970, playing an arena in Raleigh, North Carolina \u2013 resolutely in the distinctly unliberal 'South' \u2013 a Zeppelin employee overheard a pair of local cops planning to plant narcotics on a member of the group. Immediately Richard Cole went into action, trying to hire security from the local Pinkerton's office. But then he gave up and called Steve Weiss, the Zeppelin lawyer, in New York. Weiss arranged for a pair of local private detectives to stand guard over the group at all times until they left Raleigh.\n\nWere those Raleigh police officers responding to the signs of excess around Zeppelin that were everywhere evident during their spring 1970 tour of the USA? This was the first time that an unalloyed sense of decadence had begun to hover about the group: drink, drugs and excessive sexuality were omnipresent. Whereas once all four members would have been happy with a drink and a spliff, now cocaine had entered their world, as well as something even worse: when they played in Los Angeles, John Bonham was on heroin.\n\nAnd the overindulgence of these dates took its toll. Suffering for much of the latter days of the tour from a bad cold, Robert Plant's vocals became increasingly ragged. Finally, following their show at the Arizona Veterans Memorial Coliseum in Phoenix on 18 April, Page startled the audience with an announcement following the end of 'Whole Lotta Love': 'You've been a fantastic audience, but there's been something happening tonight... Robert's been very ill, and as he came off he's just collapsed and we've just called for a doctor. We'd really like to do more, but obviously it's impossible.'\n\nThe show scheduled for the next day, in Las Vegas, was cancelled. Led Zeppelin flew home to London.\n\n## 11\n\n# 'DO WHAT THOU WILT'\n\nThe day after Led Zeppelin returned to London, Jimmy Page appeared as a solo guest on Julie Felix's folk-lite BBC television show _Once More with Felix_ , which was broadcast three days later, on 26 April. Page appearing alone was unusual, and his choice of songs was curious too. He played his medley of 'White Summer'\/'Black Mountain Side' \u2013 in Phoenix the previous week he had performed the same material \u2013 for what would be the last time until it resurfaced on the group's 1977 tour. Julie Felix introduced him in a manner befitting of someone who had acquired the status of rock nobility: 'My next guest this evening is a member of certainly the most successful group to come out of Britain in the last couple of years. Led Zeppelin LPs top both the British and American charts, and the lead guitarist in that group is definitely a very talented and special musician.'\n\nBack home in the Midlands, however, Robert Plant was not enjoying quite as warm a homecoming. His voice fully recovered, he was now employing it in arguments with his wife Maureen. In his state of semi-permanent jetlag, Plant was enduring a period of angst about his rapidly improved position in life. Returning home from a tour where he had been worshipped as a god had not readily acclimatised him to adjusting to simple domestic life. However, Plant was an intelligent man, and he felt he could come up with a solution: going on holiday with Jimmy Page and their respective 'old ladies'.\n\nPlant had spent a summer holiday with his parents near Bron-Yr-Aur, a broad, two-storey cottage in north Wales close to the mountain Cadair Idris, which is steeped in mythology, legendarily the site of the last battle of King Arthur. And as spring began to bloom, Plant sold Page on the idea of spending time in the area. 'I had already written \"Immigrant Song\",' recalled Page to the _Guardian_ in 2014, 'and came up with \"Friends\" a day or two before we got together at Robert's house in the West Midlands. I was keen to do \"Gallows Pole\" because I had an arrangement I wanted to try, and I had \"Tangerine\" from a number of years beforehand \u2013 before Led Zeppelin.'\n\nWith Clive Coulson and Sandy Macgregor, a pair of Zeppelin roadies, strapped into service by Richard Cole, the party journeyed up to north Wales, invoking the getting-away-from-it-all creative ethos of acts like the Band and Traffic. 'We had done a lot in 1969,' said Page. 'We'd done six months of solid touring in America. We'd performed all over Europe. We'd also done an album on the road. It was exhilarating, but it was nice to be able to stop. We finally had the chance to slow down, and that's reflected in our third album.'\n\n'Whatever our physical state was at the end of _Led Zeppelin II_ , there was now only one place to go: up into the misty mountains with our families,' said Plant.\n\nIt was perfect peace, a long way physically and \u2013 more importantly \u2013 culturally from the Hyatt House. So long as you didn't mind the lack of running water \u2013 it was necessary to adjourn to a nearby pub for a bath \u2013 or electricity, and the constant drizzle of the rain billowing in from nearby Snowdonia's mountains. Old hippie that he was, still regularly to be found immersed in yet another rereading of J. R. R. Tolkien's _The Lord of the Rings_ , Plant loved it, bringing along his daughter Carmen and their spotted Border collie Strider \u2013 named after a _Lord of the Rings_ character \u2013 as well as Maureen. You wonder how the sophisticated model Charlotte Martin took to it all.\n\n'We were just trying to get some ideas down to bring back and work on,' said Plant. 'So there we were, up in the mountains with one of the very first Sony cassette recorders and a bunch of Eveready batteries, just sitting going: \"Well, what shall we do?\" Carmen was two and needed bathing. Strider needed feeding. And we needed cider.'\n\nIt was here that Page and Plant, armed with a pair of acoustic guitars, first began to actively write together. A pair of songs would immediately find their way onto the next album. The ballad 'That's the Way' \u2013 initially titled 'The First Time' \u2013 resulted from a set of chords that Plant unearthed; taking a long walk with Page's guitar and a portable cassette recorder, they hummed and sang the song \u2013 essentially an eco hymn with reflections on the negative reception they sometimes received from rednecks in the US \u2013 into completion before they had returned. '\"That's the Way\" came out of there as a complete song,' said Page.\n\n'Friends' was a drone-like tune cloaked in mystic sounds that Page came up with after he'd had a severe row with Charlotte Martin. Half an hour after finishing the song, Page had make-up sex with Charlotte, conceiving their child Scarlet in the process.\n\n'Bron-Y-Aur Stomp' was a tune that Plant composed in honour of his dog Strider; on the final recorded version Page's acoustic work revealed the influence of the British folk guitarists Bert Jansch and Davy Graham. The song was first tried out as a rocking electric tune entitled 'Jennings Farm Blues', the name of Plant's new home in the West Midlands.\n\nThere were more. 'Over the Hills and Far Away' and 'Down by the Seaside' would appear on later records, as would 'Black Country Woman' and 'The Rover'. 'Another Way to Wales' and 'I Wanna Be Her Man' never appeared on any record by the group.\n\nEqually as important as this new material was the fact that this was the first opportunity for Page and Plant to form a genuine friendship, to come to a measure of mutual understanding. 'I really came to know Robert, actually living together at Bron-Yr-Aur, as opposed to occupying nearby hotel rooms. The songs took us into areas that changed the band. It established a standard of travelling for inspiration, which is the best thing a musician can do,' Page said later, to Cameron Crowe in _Rolling Stone_ magazine.\n\n'Jimmy was much more of a man of the world than I was,' admitted Plant to the _Guardian_ in 2016. 'He'd travelled a lot with the Yardbirds, he'd done those Dick Clark tours... And he was the face, so I was master at arms at that point in the development of our relationship \u2013 it was all developing before me. It was a very easygoing and very unaffected time \u2013 miraculous really.'\n\nThere are suggestions that recording for the album then commenced at Headley Grange, a rotting 18th-century mansion house in Hampshire. But Page firmly nixes this notion.\n\nInstead he insists that _Led Zeppelin III_ was recorded at Olympic Studios and at Island Records' Basing Street Studios in Notting Hill. 'The whole thing,' confirmed Andy Johns, the engineer and younger brother of Glyn, 'was done at Studio 2 at Olympic. I remember for sure, then I got them to go to Island, where we did the mixes. And that went pretty well. They used to work very quickly.'\n\nOn 22 June there was a break from the routine of recording. The British Council asked Led Zeppelin to represent British popular music on a cultural visit to Iceland. With its ancient independent tradition celebrated in the island's sagas, Plant was stirred into writing the lyrics for the number that would kick off the new LP: 'Immigrant Song'.\n\nEqually importantly, the gig in Iceland's capital Reykjavik, before a 5,000-strong audience, served as a warm-up date for what would be the largest UK showcase so far for the group. On 28 June 1970 Led Zeppelin topped the bill at the second Bath Festival of Blues and Progressive Music, promoted by Frederick Bannister; the four musicians had come a long way from their mid-afternoon slot at the festival the previous year. The band cancelled a pair of shows at New York's Madison Square Garden to appear at Bath after Bannister promised Peter Grant a minimum crowd of 200,000 people. Led Zeppelin received \u00a360,000 for their appearance at Bath, less than they would have picked up for Madison Square Garden.\n\nThe exciting festival bill featured a feast of acts, the cream of underground rock in the US \u2013 Canned Heat, the Byrds, Steppenwolf, Santana, Johnny Winter, Country Joe and the Fish, the Mothers of Invention, Jefferson Airplane, Dr John and Flock \u2013 and at home \u2013 John Mayall, Pink Floyd, the Moody Blues, Fairport Convention, Donovan and many more.\n\nPeter Grant insisted that Led Zeppelin's set was to begin at 8.30 p.m. A week on from the summer solstice, this would ensure that the sun set a few minutes after Zeppelin began their show with the brand new 'Immigrant Song', a tune whose ironic title celebrated Viking rampages to other lands but seemed like a metaphor for Led Zeppelin itself. In the line 'Our only goal will be the western shore', Plant's lyrics clearly refer to both the documented Norse journeys to America and Led Zeppelin cutting a broad swathe across the United States to California. Yet in Plant's barked utterance 'We are your overlords' was there not a suggestion of the hubris that would finally undo Zeppelin \u2013 especially in a song where Page's guitar riff was not really as commanding as it needed to be? Really, the galloping 'Immigrant Song' seemed like a subconscious effort to replicate the power and simple complexity of 'Whole Lotta Love' \u2013 and came up wanting.\n\nFurther new songs were tried out: 'Celebration Day' and 'Since I've Been Loving You', the third song of the set and future fan favourite that featured John Paul Jones on Hammond organ. This song had been played in a different form at the Royal Albert Hall on Page's birthday.\n\n'We've been playing America a lot recently and we really thought that coming back here we might have a dodgy time,' pronounced Plant from the stage. 'There's a lot of things going wrong in America at the moment that are getting a bit sticky. It's really nice to come to an open-air festival where there are no such bad things happening and everything's turned out beautiful.'\n\nMind you, there was the by now established atmosphere of 'heaviness' about Zeppelin's performance. Richard Cole and three of the group's roadies stepped onto the stage during Flock's set and aggressively pulled out the plugs so they could play no more.\n\n'Unbeknownst to Freddy Bannister, I went down to the site and found out from the Meteorological Office what time the sun was setting,' said Peter Grant. 'It was going down right behind the stage. By the band going on at sunset, I was able to bring up the stage lights a bit at a time. It was vital we went on stage at the right time. That's why I made sure the previous band, Flock \u2013 or whoever they were \u2013 got off on time.'\n\nEach member of Led Zeppelin was in vogue with a beard \u2013 a hangover of that time in Wales when water itself was at a premium. Page was accoutred in a tight double-breasted overcoat \u2013 the identical one he'd worn in that 1968 first publicity shot with the group posed about a 3.8 Jaguar \u2013 and a bucket-like hat, giving him the appearance of an especially spectral scarecrow. With his flowing, shoulder-length locks complemented by a trimmed beard and moustache, Plant now appeared like a character from the court of Louis XIV. And anyone watching might have felt that the Zeppelin singer had taken more than a hint of stagecraft from the Who's Roger Daltrey, who was similarly tonsorially styled and was the prototype of the microphone lassoist into whom Plant had evolved.\n\nWhat was specifically significant about Led Zeppelin's performance at the Bath Festival, where they would perform four encores, was an alteration to the tone of the set that would remain with the group for most of the rest of their time together. Some 40 minutes in, John Paul Jones put down his bass guitar and picked up a mandolin; meanwhile, Page swapped his Gibson Les Paul for a Martin D-28 acoustic guitar. As the two musicians tuned up, Plant cracked a joke: 'This is a medley of Lonnie Donegan tunes.' Then he announced the next song: 'This is called \"The Boy Next Door\", for want of a better title.' And so 'That's the Way' \u2013 as the song would be renamed on the album \u2013 became the first song the group played acoustically in the UK. Suddenly an entirely new side of Led Zeppelin was revealed. Those who carped at notions of sudden change accused the four musicians of aping the styles and subject-matter of such newly popular West Coast singer-songwriters as Crosby, Stills, Nash and Young, handily omitting the wealth of evidence from their first two LPs of similarly styled material.\n\nThe rigorously rehearsed set was paced to build to a series of climaxes, ending a full three hours later, after the four encores, the final one a rock 'n' roll medley featuring 'Long Tall Sally', 'Say Mama', 'Johnny B. Goode' and, finally, 'That's All Right Mama'. Led Zeppelin came offstage after three hours, to the adoring words of Mike Raven, the Radio 1 DJ: 'Unbelievable! Led Zeppelin! You're fantastic! Led Zeppelin: England adores you!'\n\nThe show was an utter triumph. With the Beatles having announced that they were breaking up two months previously, Led Zeppelin became the kings of British rock music. Yet even so, there were 'freaks' who basked in the snobbish cool of informing you that they had left the festival site before Led Zeppelin had come onstage; among 'intelligent' fans of rock there were many who were still utterly dismissive of Page's group.\n\nEarlier in the day Page noticed that Roy Harper was wandering around the backstage area. Harper was a gnarled, idiosyncratic artist whom the Zeppelin guitarist had first watched on the London folk circuit in the mid-sixties. Although they had never spoken before, Page approached Harper and asked to be shown how to play an instrumental track, 'Blackpool', from Harper's first LP. 'I played it for him and he said, \"Thanks very much.\" We exchanged pleasantries and then he walked away. The only thing I thought as I watched him leave was, \"That guy's pants are too short for him.\"'\n\nOnly when Page went onstage with Led Zeppelin did Harper appreciate who he was. 'During the second song, all the young women in the crowd started to stand up involuntarily, with tears running down their faces. It was like, \"Jesus, what's happening here then?\" In the end, you knew you'd seen something you were never going to forget.'\n\nHarper and Page became close friends, a relationship celebrated in the 'Hats Off to (Roy) Harper' song on _Led Zeppelin III_ , which served as an introduction to the world's record buyers of a performer whose rigorously uncommercial music had so far been understandably sidelined. Later in the year, at Led Zeppelin's office, Page gave Harper a copy of the new LP, urging him to look at it closely. When he discovered the tribute to him the folk singer was deeply moved. He became an integral feature of the Led Zeppelin scene, sometimes opening for the act.\n\nWhen Zeppelin played the 1970 Bath Festival, Joe Jammer was also on the bill. Although he was no longer part of the group's technical crew, his position as a companion to Page was resoundingly confirmed when, one afternoon at Pangbourne, Charlotte Martin drew up his astrological chart: to the astonishment and then fascination of first Martin and then Page, it was revealed that Joe Jammer and Aleister Crowley shared an almost identical planetary set-up. 'Double Libra, moon in Leo,' said Jammer. 'Same natal chart as Aleister Crowley \u2013 that was the first time I had heard that name. And that really flipped Jimmy out. And Charlotte.' When they first met, Page and Jammer had almost immediately clicked; now it seemed as though this friendship had been written, almost literally, in the heavens.\n\n'Jimmy would use me because there weren't multi-track machines then. So you could only play one part and had to imagine the other part. He'd call me into his room on that 1969 US tour, and ask me to play a little riff as he played something opposite against me. And this went on all the while after I came to London. I'd go out to Pangbourne to help him with some songs. There's a Zep song called \"Black Dog\". But I couldn't learn the riff. I mean, this guy is a master guitarist. He plays me this incredibly complicated riff, and says, \"Play that!\" I couldn't do it, so now he's kinda getting a little mad. But he was gracious: \"Let's move on to something else!\" So he said, \"What do you like to play?\" I said, \"Well, I'm into funk.\" I taught Jimmy how to play funk on that session that day. And it emerged in that Led Zeppelin tune \"The Crunge\". Which is exaggerated acid-trip super-funk. Robert goes, \"Where's the bridge? Can't find the bridge?\"'\n\nAgain assisted by Page, Jammer considerably boosted his income by becoming a session player in the UK, playing on over 150 albums during a ten-year period. 'It was good money. I used to get union scale. But by the time he stopped doing it Jimmy had negotiated his pay up to three times union scale. He had his own Jimmy Page Music right from early on. His mum advised him on that. He also wrote an enormous amount of B-sides for singles. He was certainly a millionaire by the start of Led Zeppelin.'\n\nLed Zeppelin returned to the recording studio to record 'Hats Off to (Roy) Harper' \u2013 'a piece of spontaneous combustion initiated by Page late one night inspired by some frenzied slide-guitar channelling of Bukka White's \"Shake 'Em on Down\"', wrote Mick Wall. 'Gallows Pole' was also laid down, an interpretation of the old English folk song 'The Maid Freed from the Gallows'.\n\n'Since I've Been Loving You' could be seen as the ancestor of the power ballads that would emerge during the 1980s. Yet again there would be questions about the inspiration for this song, which would become a _tour de force_ of their live sets. The genesis of 'Since I've Been Loving You' was surely the song 'Never' by Plant favourites Moby Grape. 'Never' begins with the lines 'Working from eleven to seven every night, ought to make life a drag, yeah, and I know that ain't right'. 'Since I've Been Loving You', meanwhile, starts off with the lines 'Working from seven to eleven every night, it really makes life a drag, yeah, and I know that ain't right'. Compare and contrast, pop fans. 'There are also uncanny echoes in the music, both songs being extrapolations from a stately B.B. King-style blues, working it up into a melodramatic musical statement with beginning, middle and end where the Grape working is more content to meander forth in the one-take jam style it was intended,' considered Mick Wall.\n\nThe engineer on 'Since I've Been Loving You' was a trainee called Richard Digby Smith. In 2000 he was interviewed about the session by _Mojo_ magazine: 'I can see Robert at the mike now. He was so passionate. Lived every line. What you got on the record is what happened. His only preparation was a herbal cigarette and a couple of shots of Jack Daniel's... I remember Pagey pushing him, \"Let's try the outro chorus again, improvise a bit more\"... There was a hugeness about everything Zeppelin did. I mean, look behind you and there was Peter Grant sitting on the sofa \u2013 the whole sofa.'\n\nAlthough he had vowed never to repeat the process of the second album, lugging tapes around and ducking into studios while on tour, Page found history repeated itself. A US tour was scheduled to begin on 5 August 1970, although the first week's dates were cancelled when John Paul Jones's father fell seriously ill. For Page, however, the timing was fortuitous: he flew down to Memphis, linking up with his old friend Terry Manning, with whom he had toured in the Yardbirds and who now ran Ardent Studios in the city. Among other acts that Manning had worked with there were Sam and Dave, Isaac Hayes and Booker T. and the MG's \u2013 Stax Records used Ardent as a kind of overspill facility when their own studio was fully booked. Soon the legendary Big Star would make their records here.\n\nPage worked on mixing the sound of the new album at Ardent, and finally accepted that the guide solo, both plangent and searing, that he had laid down when they first began recording 'Since I've Been Loving You' was precisely what the track needed for its conclusion. 'It's my all-time number-one favourite rock guitar solo,' said Terry Manning. 'We took three or four other takes and tried to put takes together and come up with something, and they were all great. But there's something magic about that one take he did, that stream of consciousness.'\n\n'With \"Since I've Been Loving You\" we were setting the scene of something that was yet to come,' Page told Brad Tolinski. 'It was meant to push the envelope. We were playing in the spirit of blues, but trying to take it into new dimensions dictated by the mass consciousness of the four players involved.\n\n'The same thing goes for the folk stuff as well. It's sort of, \"Well, this is how it was done in the past, but it now has to move.\" It's got to keep moving, moving. There's no point in looking back. You've got to keep moving onwards. Another factor was that my playing was also improving, and it was developing around the band. I didn't play any of this stuff when I was doing studio work or even in the Yardbirds. I was just inspired with this energy that we had collectively. I don't think there was any way to look backwards.'\n\nIt was Page's scrupulous attention to the most minute detail that truly stood out for Manning. The apparent roughness of some of the production \u2013 Bonham calling out 'Fuck!' at the beginning of 'Celebration Day', for example \u2013 was absolutely deliberate, asserted Manning. Quickly, he realised that Page was 'a really brilliant producer'. 'Not to demean or cast any aspersions,' Manning told Mick Wall, 'but I think he harmed himself perhaps in a few ways later on. But at that particular time, the very early days, Jimmy was an incredibly insightful, true musical genius, in my opinion, and I've seen a lot of musical people. I would say that very little happened by accident. Yes, there would be the occasional take that you can't repeat so you go with that, but it did take the insight to know that. He studied everything. When it says \"Produced by Jimmy Page\", it seriously was.'\n\nDiscussing the Bonham expletive on 'Celebration Day', which no one seemed to notice, Page explained to Manning: 'That's not why I wanna leave it, not 'cos that's cool. I like the sonic texture of everything. I like the feel that you're really there.'\n\n'With \"Since I've Been Loving You\", we wanted to do a blues track that wasn't a 12-bar, because we'd done that on the first album,' reflected Page in the _Guardian_ in 2016. 'So we came up with a blues in a minor key. It wasn't something that took forever and a day: it came together very quickly and it was perfect, with its sentiment and how it was approached.\n\n'It felt right for the album to have a rocky side and a folky side \u2013 and the rocky side clearly had to start with \"Immigrant Song\". With that hypnotic riff and Robert's bloodcurdling scream, I thought, \"That's the way to open an album.\"'\n\n'\"Immigrant Song\" was written after we had been to Iceland,' said Plant. 'It was a cultural exchange \u2013 although who they sent over here, I can't imagine. The song was a vignette of what it was like being there. Of course, it ended up spawning generations of guys with crossed axes tattooed on their arms. It's slightly funny now.\n\n'From what little I can remember of the subsequent recording sessions at Olympic Studios in London, it was a case of using mike placement and the right engineers to capture the rawness, energy and attitude of each track. Sometimes it was a bit of a struggle, but we did things quickly and were serious about making something pretty as well as powerful. The outro of \"Gallows Pole\" is great, with all the manic singing I'd overcooked horrendously prior to that. It started having some meaning. I was learning how to syncopate. I was flourishing.'\n\n'Gallows Pole', a traditional blues tale that opened side two of _Led Zeppelin III_ , was discovered by Page on a 1962 album titled _Twelve-String Guitar_ by American acoustic performer Fred Gerlach. Originally the song had been recorded in 1939 by legendary bluesman Leadbelly as 'The Gallis Pole'.\n\n'Tangerine', meanwhile, had been recorded at the final Yardbirds recording session in April 1968; at that point it was titled 'Knowing that I'm Losing You', a tribute to Page's ex-girlfriend Jackie DeShannon. As to his present girlfriend Charlotte Martin, her pregnancy was becoming visible, the unborn child who had been conceived during their time together at Bron-Yr-Aur.\n\nFinally at Ardent in Memphis the new LP was ready to be mastered. Manning was aware of the possibility of adding a small amount of handwritten text to the run-out groove at the end of a side of vinyl. He asked Page if there was anything he would care to write. The musician did indeed have something. On side one he chose the words 'So mote be it'; and on side two 'Do what thou wilt', an abbreviation of 'Do what thou wilt shall be the whole of the law. Love is the law, love under will. There is no law beyond do what thou wilt.' Both these aphorisms were central tenets of Aleister Crowley's Thelemic philosophy. Their appearance in such a central position on the first vinyl pressings of the work brought Page's interest in Crowley more firmly into the minds of Led Zeppelin's followers.\n\nFrom now on rumours began to swirl of a supernatural darkness at the heart of the group, immeasurably adding to its sense of mystery and mystique, its place in an apparently impenetrable world. Now there was a cachet of sinister glamour to everything Led Zeppelin touched.\n\n## 12\n\n# THE BEAST 666\n\n'If one were to take the bible seriously one would go mad. But to take the bible seriously, one must be already mad.'\n\nAleister Crowley\n\nAt around 1.40 p.m. on 23 December 2015, a passing driver saw flames raging through Boleskine House, the former abode of both Aleister Crowley, once branded 'the wickedest man in the world', and Jimmy Page. In a 1976 interview in _Sounds_ , Page declared that 'Aleister Crowley is the great misunderstood genius of the twentieth century'. (Others disagree. Gary Lachman, a former member of Blondie and now a successful author specialising in occult matters, refers to Crowley's outlook as 'kitsch-Nietzschean ideas about a super-race'.)\n\nAfter only two hours of the blaze, 60 per cent of the low-built, broad house had been destroyed. At the time of the fire, Boleskine, which is situated on the southern bank of Scotland's Loch Ness, was unoccupied, its owners absent. After a seven-hour battle by over 30 fire crews, the blaze was finally extinguished. But the entire building had been gutted, rendered utterly uninhabitable.\n\nLike many aspects of the lives of both Aleister Crowley and Jimmy Page there seemed an extraordinary poetry about this fire, as though it were a statement from on high. Precisely why should this have occurred on 23 December 2015, less than 36 hours before Christmas Day, Christianity's principal celebration?\n\nPage bought Boleskine in 1970. Not only did the purchase satisfy his fascination \u2013 some might say obsession \u2013 with the work and life of Aleister Crowley \u2013 'I'm attracted by the unknown,' the Zeppelin leader told the late writer Timothy White while discussing Boleskine \u2013 but the 18th-century property was intended to be a retreat where the Led Zeppelin guitarist could muster his forces and write new material.\n\nCharles Pace, an occult artist, was commissioned to paint appropriately atmospheric magic murals in the house. Then Page called Miss Pamela to ask her to search out some rare Crowley works that he had heard were in a Hollywood bookstore; this included a copy of Crowley's sexually explicit _White Stains_ , privately published in an edition of a hundred copies in 1898: almost every book had been confiscated and destroyed by Her Majesty's Customs, alerted to how variations of sodomy, pederasty, bestiality and necrophilia are interwoven into the verse. What Miss Pamela found was 'a killer-diller item: a typed manuscript with notes in the margins written by Al himself. Jimmy wired me $1,700 and I sent this treasure across the ocean, wishing I could go with it.'\n\nAs some sort of exchange for his wounded seemingly ex-girlfriend, Page did send Pamela a Christmas present, a necklace bearing an antique turquoise phoenix, which contained a beautiful pearl. And there was a note: 'For my dear P. With all my love at Christmas, Jimmy. XXXXXXX' Seven kisses, in numerological terms the number of the intellectual explorer of the obscure; Page's interests in other dimensions had brought him a measure of self-knowledge.\n\nIn the end, however, despite owning the house for over 20 years before he finally sold it, Page never spent more than a total of six weeks at Boleskine. Yet he had still been observed driving in the Loch Ness area in a Land Rover, a set of stag's antlers resplendent on the vehicle's bonnet, as though he were a Scottish aristocrat.\n\nCertainly Page's purchase of Crowley's Scottish home confirmed the musician's interest in the Beast 666, as Crowley styled himself, a nickname first bestowed on him by his mother; in consideration of this apparent parental damnation, it should never be overlooked that Crowley's extremely erudite writings reveal a man with an attractively impish sense of humour, someone who clearly didn't take himself as seriously as might first be suspected. Although Crowley had been given that damning 'wickedest man in the world' rubric by the _Daily Express_ columnist John Bull in 1923, his reputation in less orthodox circles had only risen since those days. And in hip mid-sixties London Page was far from the only aficionado of the visionary that he perceived Crowley to be.\n\nNone other than the mighty Beatles had declared their allegiance to Crowley in the most public of ways: by including his image among those of the inspirational figures collated by artist Peter Blake on the cover of their _Sgt. Pepper's Lonely Hearts Club Band_ LP. The record sleeve has Crowley's shaven head and bulging eyes peering from between Indian guru Sri Yukteswar Giri and actress Mae West: aptly, as mysticism and sex formed the heart of Crowley's life, his libidinous appetites apparently undiminished by his extreme heroin intake later in life. Other figures sharing space on the _Sgt. Pepper_ cover with Crowley \u2013 Aldous Huxley, Carl Jung, Sri Mahavatar Babaji and Sri Paramahansa Yogananda \u2013 show that by the time the Beatles came to know about the Beast, magic, mysticism and altered states had become the seminal ideas driving the counter-culture.\n\nShortly before his death John Lennon gave an interview to David Sheff for _Playboy_ magazine. 'The whole Beatles idea was to do what you want... do what thou wilst, as long as it doesn't hurt anybody' \u2013 he misquoted Crowley's famous edict, 'Do what thou wilt', which, in the parlance of the time, transmogrified into the indulgent hippie mantra of 'Do your thing'. In fact, Crowley was speaking of a need to find oneself and one's own path in life, one's purpose. As to the choice of Crowley and others on the cover of _Sgt. Pepper_ , Paul McCartney commented that such individuals were 'our heroes'; Ringo Starr acknowledged that they were people 'we like and admire'. Interestingly, the album sleeve is full of masonic symbolism. There are eleven freemasons depicted: of these eleven, three are master masons \u2013 Karl Marx, H. G. Wells and Crowley. (Is it not worth bearing in mind that EMI, for whom the Beatles recorded, had always been whispered to be a hotbed of freemasonry?)\n\nAmong underground figureheads, LSD champion Timothy Leary was extremely influenced by Crowley's vision. David Bowie referred to Crowley in 'Quicksand' on his 1972 album _Hunky Dory_ \u2013 he was 'immersed in Crowley's uniform', he sang. (According to Angie Bowie, for a time Bowie believed he was in a secret duel with Page to become head warlock and chief Crowley acolyte.) On the rear cover of the Doors' 1970 compilation album _13_ , Jim Morrison and the other members of the group are shown posing with a bust of Crowley. In 1980, on his first solo album, Ozzy Osbourne released a tune titled 'Mr Crowley'. Iron Maiden, of course, recorded 'The Number of the Beast', also giving their 1982 album on which it featured that title. Marilyn Manson has said he is a follower of Crowley. And Manic Street Preachers feature Crowley in the video for their song 'You Love Us'.\n\nAt the peak of his interest, Jimmy Page owned Crowley's 'artefacts \u2013 books, first editions, manuscripts, hats, canes, paintings, even the robes in which Crowley had conducted rituals'. There were apparently mumblings of discontent from less well-heeled Crowleyites that the guitarist was hogging so much Crowley arcana.\n\nAleister Crowley was a man of considerable achievements. Not only was he a prolific writer and poet, he was also \u2013 for a while \u2013 arguably the world's finest mountaineer. The author Somerset Maugham even declared him to be 'the best whist player of his time'. Reputedly responsible for introducing yoga to Western society, Crowley was also a prominent member of the Hermetic Order of the Golden Dawn, the late-19th and early 20th-century society dedicated to the exploration of metaphysics, headed during Crowley's membership by W. B. Yeats, the great Irish poet. Breaking away from the Golden Dawn, Aleister Crowley joined the Ordo Templi Orientis, the O.T.O., as it is more familiarly known. Although it was founded at the beginning of the 20th century by Carl Kellner and Theodor Reuss, Aleister Crowley soon became its leader, reorganising it with the Law of Thelema as its religious core.\n\nIndeed, Crowley was most famous, or infamous, for having founded Thelema, a religion whose beliefs had been, he asserted, dictated to him while he was in Cairo, Egypt, on 8\u201310 April in the year 1904 by Aiwass, a mystic entity. Allegedly 'channelled' to him, the knowledge Crowley received was published as _The Book of the Law_. One of Thelema's principal tenets was a belief in the power of tantric sex, which Crowley defined as 'sex magick'. It was a reputation that lingered among its disciples, and was much of the cause behind rumours about Page.\n\nBoleskine was built on the site of a church that had burned down during the 10th century, along with its congregation, as mass was being celebrated. The house was constructed as a hunting lodge in the late 18th century by Archibald Fraser, the son of Lieutenant General Simon Fraser, Lord Lovat, whose estate surrounded Boleskine's land. The head of an executed man \u2013 believed to be a previous Lord Lovat who fought with the English during the 1745 Jacobite Rising \u2013 allegedly could be heard rolling around the house. 'I certainly used to hear the \"rolling of the head\",' wrote the Beast in his autobiography, _The Confessions of Aleister Crowley_ , 'but when I put in a billiard table, the old gentleman preferred it to the corridor and confined his amusements to the gunroom. Even before that, he had always stopped at the pylon of the corridor which marked off from the rest of the house the wing which was consecrated to Abramelin... We used to listen at the door of the gunroom, and the head would roll merrily up and down the table with untiring energy. The moment we opened the door the noise would stop.'\n\nCrowley's father was a leading figure in the Plymouth Brethren, a fundamentalist Christian sect almost guaranteed to lead to rebellion in his offspring. And his intelligent son certainly did that: while still a teenager, Crowley had come to loathe the notion of organised Christianity, viewing it as a system to control its subjects \u2013 in fact, he took this further, detesting all organised religion. Part of his belief system hinged on what he considered true Christianity, the original Gnostic church, which portrayed Christ as a rebel, entwined in a sexual relationship with Mary Magdalene \u2013 part of the inspiration for Crowley's theory of 'sex magick'.\n\nWhen his father passed away Crowley was 11 years old: he came into a fortune, inheriting the wealth of the successful family brewery. Crowley bought Boleskine in 1899, when he was only 25. He had been searching for an appropriate location to carry out a series of rituals from _The Book of Abramelin_ , a text central to Thelema, that would enable him to make contact with his holy guardian angel.\n\nA secluded property was required with a north-facing door, which Boleskine had. From there Crowley would deliver the requisite words to the demons, and when they appeared on Boleskine's terrace he would banish them.\n\nThis process would take up to six months. During this time Crowley was obliged to remain in residence at Boleskine, tending to his enactments. Midway through the ritual, however, he was obliged to suddenly depart for Paris on urgent business. The consequence was that the demons were left en masse at Boleskine.\n\nOr so the legend runs. In 1970 the house was bought by Page. Especially attractive to him was the notion of finding your true purpose in life, which Crowley's rituals could go a long way to uncovering.\n\nIn his 1975 interview with Timothy White, the guitarist said of Boleskine: 'Strange things have happened in that house which have nothing to do with Crowley. The bad vibes were already there.'\n\nAlthough he bought Boleskine House as a retreat in which he intended to immerse himself in work, its remote location made this hard to achieve. Yet Page's intellectual and emotional relationship with the legacy of Crowley certainly added to the guitarist's mystique. Later, when stories emerged of \u2013 among other things \u2013 the whips he would carry with him on tour, this only intensified the dark sexual aura he already held in his very appearance, with its more than glimmer of androgyny. There were whispered tales, apocryphal no doubt, of Page, when Led Zeppelin kicked off, ensuring that all the business details were in place, with everything set to go: but, just in case, he had also sacrificed a goat. And another, equally preposterous, asserted that, in order to guarantee success, three members of Led Zeppelin each signed their recording contract in blood \u2013 John Paul Jones had demurred. There are those who do not believe this myth to be preposterous.\n\nA suggestion of something extremely dark at the core of Led Zeppelin became part of the group's myth, even adding to its attraction, in a kind of B-movie Hammer-horror or Dennis Wheatley-novel way. But then Page was already very aware of the power of mystique in rock 'n' roll. Later, Ed Bicknell, who became the manager of Dire Straits, would report on Peter Grant telling him how he would always play the guitarist's interests in the dark arts to their advantage: 'It was really useful sometimes, especially when we went into a record company office. Sometimes I'd take Jimmy into Atlantic in New York and everybody would hide in their offices because they thought he was going to put a spell on them. He was very good at intimidating them.'\n\nHow had Crowley inserted himself back into contemporary culture with such an impact? Since his death in 1947, his reputation had certainly been bedraggled. But it was restored after the publication in Paris in 1960 of _Le Matin des Magiciens_ , a kind of compendium of the occult's greatest hits, frequently brimming with inaccuracy. Translated into English and published in 1963 as _The Morning of the Magicians_ , Louis Pauwels and Jacques Bergier's tome became a zeitgeist book, one of those publications found on every thinking person's bookshelf. Among other things, it reinstated Crowley as an avatar of alternative thinking; almost inevitably, he had been a proponent of 'free love'. In the October 1967 edition of _International Times_ , the influential broadsheet of the underground, a lengthy article billed him as 'Aleister Crowley: the Proto-Hippie'. Although he was on tour in the United States with the Yardbirds when the magazine was published, you can be certain that Page would have read that article.\n\nBut you can also be certain that Page would have been aware of the tragic circumstances of Crowley's death: penniless, lodged in a boarding house in the end-of-the-line East Sussex town of Hastings, still chronically addicted to heroin. As Mick Brown wrote: 'An addict to his last breath, his heroin would be despatched by Heppell's the chemists in London. He was said to be taking 11 grains of heroin a day \u2013 approximately 666 milligrams.\n\n'On 1 December 1947, Crowley died of asthma and chronic bronchitis. The nurse at his bedside reported that his penultimate words were \"I'm perplexed.\" And his very last words? \"Sometimes I hate myself...\"'\n\nBut what is Page's actual relationship to the formal aspects of being a Thelemite? He is not a member of the O.T.O. But he had very strong relationships with some members.\n\n'The only extant thing I know of, tying him to Thelemic religion, is the brief shot of him staring at the stele in _Lucifer Rising_ ,' said Steve Parsons, the former singer with the Sharks and himself a Thelemite, of the Kenneth Anger film that would cause Page such controversy. 'I find it odd that after they fell out, Anger left him in the film. Jimmy has put it on record about finding the book _Magick_ when he was 14 or so, and it makes perfect sense. He wouldn't have to be a member of an organisation. His internal prowess would be on another level.'\n\nAs a deeply creative individual Page takes the attitude that he will make it anew and do it himself: he will create his own cosmic theme park, which will be called Led Zeppelin, in which he will banish what he doesn't want or need.\n\nWith Led Zeppelin he built a magical universe from such thinking. And Led Zeppelin has made a serious impact in the real world. Whatever Page does on an esoteric level, exoterically there it equally is. Put on a Led Zeppelin record and the room is full of spirits. The piece of art that he titles 'Led Zeppelin' has a profound power. There is nothing at all of the rock 'n' roll dilettante about Page.\n\nThrough soaking up what their forms have encountered, voodoo and hoodoo mutate every couple of decades. Led Zeppelin had a similar ability to soak up all influences \u2013 blues, rockabilly, soul, world music, reggae, psychedelia \u2013 and throw them back at you in a radical form. It does not always work, but when it does it is with colossal majesty. It is not music to rearrange the room, like an audio piece of soft furnishing; it is too powerful for that. There is nothing cute whatsoever about Led Zeppelin.\n\n## 13\n\n# ALL THAT GLITTERS\n\nLed Zeppelin's sixth tour of the United States of America finally got underway on 15 August 1970 in New Haven, Connecticut, under a full moon. 'Lest one think that Led Zeppelin is a sedate, socially acceptable group, he may perish the thought. Led Zeppelin is the very reincarnation of the apocalyptic bad trip,' wrote P. Gionfriddo somewhat breathlessly in the _New Haven Register_. Turning this comment on its head, the writer concluded: 'With the dust lingering behind the empty bowl, the people were going home stoned on electric Kool-Aid running full tap from Led Zeppelin's keg of true rock professionalism.'\n\nJohn Paul Jones's father's declining health continued to hover over the bass player, and on 26 August the show in Cleveland, Ohio, had its start time of 8.30 moved earlier to 5.30. Jones needed the extra hours to fly home for his father's funeral. Ever the professional \u2013 as you'd expect from a man who had never missed a booked studio session \u2013 Jones played the gig and departed for the local airport and his private plane before the final encores. But the audience was so insistent that the group return to the stage that the rest of the band complied: Robert Plant busking on his harp as Jimmy Page fixed a broken string, while a local girl employed by the promoter picked up Jones's bass and joined in.\n\nThe set on this tour included 'Since I've Been Loving You', 'Out on the Tiles' and 'Bron-Y-Aur Stomp'. As was their wont, it was when Led Zeppelin reached California that they really hit their stride. On 2 September at the Oakland Coliseum, across the bay from San Francisco, the four-piece played an astonishing set. By now 'Whole Lotta Love' had evolved into a rock 'n' roll blues medley, which would be set inside the original structure of the tune. At Oakland the mixture included John Lee Hooker's 'Boogie Chillen'', Carl Perkins's 'Boppin' the Blues', Lloyd Price's 'Lawdy Miss Clawdy', 'For What It's Worth' by Page and Plant's beloved Buffalo Springfield, Don Hinton's rockabilly classic 'Honey Bee', Muddy Waters' 'Long Distance Call', Hank Snow's 'I'm Moving On', Allen Toussaint's 'Fortune Teller' and Arthur Crudup's 'That's All Right Mama'; this choice of cover material gives a sense of how broad were the tastes and influences within Led Zeppelin. Similarly, the structure of 'Communication Breakdown' was broken up so that 'Good Times Bad Times' could be slipped inside it.\n\nMoving down to the US\u2013Mexico border the following night, they played the Sports Arena in San Diego. Suffering from malfunctioning equipment during his acoustic set, Page scrapped his intended performance of 'Bron-Y-Aur', shifting into 'Since I've Been Loving You' instead.\n\nThe next night, Friday 4 September 1970, at the Forum in Los Angeles, Led Zeppelin were at their peak. At least two bootlegged albums of the show have since appeared, most notably _Live on Blueberry Hill_ , named after Fats Domino's huge 1956 hit, which Zeppelin played as an encore. Among other highlights was a rare performance of 'Out on the Tiles', both heavy-metal thunder and Beatle-like pop, and a version of 'Communication Breakdown' that segued into snatches of 'Good Times Bad Times', 'For What It's Worth' and the Beatles' 'I Saw Her Standing There'.\n\nThe group's acoustic set was also rapturously received. Immediately after the show, they headed to the celebrated Troubador on Santa Monica Boulevard in West Hollywood, where they joined Fairport Convention onstage during their second set of the evening.\n\nUK recognition was also officially theirs when they were voted Best Group in the World in the _Melody Maker_ readers' poll, usurping the now defunct Beatles. On 16 September, Zeppelin, minus Jones, attended _Melody Maker_ 's awards ceremony at London's luxurious Savoy Hotel. They were photographed with Fairport Convention's Sandy Denny, who had won the Best Female Vocalist award.\n\nThe next month, at Island Studios, Page played both electric and slide guitar on 'Lady Wonder' for Mike Heron, a solo effort by this member of the extremely influential Incredible String Band; accompanying him were Fairport Convention's bass player Dave Pegg and drummer Dave Mattacks. At Abbey Road's Studio 3 that October he also played acoustic guitar on Roy Harper's 'The Same Old Rock', a song on Harper's _Harvest_ LP, produced by Peter Jenner.\n\nEarlier in the year, Page had been in touch with Richard Drew, who worked under the name of Zacron; Drew had been at Kingston College of Art, where he had become friends with Eric Clapton. Page asked him to work on the sleeve design for the new album, taking as its basic premise a rotating volvelle based on crop-rotation calendars.\n\nSo elaborate was the resulting packaging that Atlantic Records required a formal meeting to figure out where their own logo would sit. In the end it was tucked in amidst the assorted images of this most pop art of record covers. Note that the label is given as 'Atlantic Deluxe', indicating a higher cost than usual for this LP, thanks to its very expensive sleeve.\n\nIn a similar vein to the collage of images on the _Sgt. Pepper_ sleeve, _Led Zeppelin III_ 's was dotted with chunks of quasi-symbolism.\n\nFor example, the image of a walnut at the top of the sleeve front, above the second 'p' of Zeppelin, is 'like a thing cruising through the sky with a brain in it. A boat that can think,' said Drew. There's a vintage car crossing a bridge, with the initials 'JP' on it: the picture was shot on the humpbacked bridge coming into Pangbourne. A man who had been seated in a boat near Guildford was turned, thought Drew, into 'a sort of Mary Poppins'. The image of a screw in almost the centre of the sleeve insert was a reference to the complicated construction of the revolving cover \u2013 and perhaps to something else.\n\nBut in a way the elaborate revolving cover was a mistake: along with the inscriptions from Crowley on each side of the vinyl, it took away from the greatness of the music, almost overwhelming it and becoming the main talking point about _Led Zeppelin III_. The sleeve seemed almost like a gimmick, something Page had always hated in pop music. Wouldn't a single image on the front of a simple card sleeve have been more potent?\n\n_Led Zeppelin III_ was released on 5 October in the US and 18 days later in the UK. The record had advance orders \u2013 which means the number of copies ordered in by stores \u2013 of 750,000 in America and 60,000 in the UK. Accordingly, on its first day on sale in the US the record went gold.\n\nWhereas its predecessor had been a highly successful hotchpotch of songs recorded in the unlikeliest of circumstances, _Led Zeppelin III_ had been conceived in less stressful conditions, allowing time for it to be considered much more as a total work.\n\nYet, mystifyingly, critics were no kinder. Lester Bangs's _Rolling Stone_ review began with a devastating putdown: his relationship with the group, he said, sprang from 'genuine interest and indefensible hopes, in part from the conviction that nobody that crass could be all that bad'. 'Most of the acoustic stuff,' he continued, 'sounds like standard Zep graded down decibel-wise, and the heavy blitzes could've been outtakes from _Zeppelin II_. In fact, when I first heard the album my main impression was the consistent anonymity of most of the songs.'\n\nThe _Los Angeles Times_ went further, in its pseudo-analysis of the nature of the group's fans: 'Their success may be attributable at least in part to the accelerating popularity among the teenage rock 'n' roll audience of barbiturates and amphetamines, drugs that render their users most responsive to crushing volume and ferocious histrionics of the sort Zeppelin has heretofore dealt in exclusively.'\n\nWhy did Led Zeppelin draw out such intellectual snobbery among critics? It wasn't just in the US; many music writers in the UK would also snigger about Page's group. In fact, the record's contents precisely exemplified his initial concept of Led Zeppelin: that it would reflect 'light and shade'. Although I might carp at the weaknesses of 'Immigrant Song', _Led Zeppelin III_ has more than stood the test of time as one of the group's very greatest works and a testament to the guitarist's creative vision.\n\nBy now Page had become a collector of classic cars: a Bentley, a Cord Sportsman, an Austin Champ and an ancient Mercedes, among others. Yet still he never learned to drive; from time to time he would head down to his garage and sit in these motorised pieces of art.\n\nTo possess a skill so prosaic as the ability to drive could have been advantageous. For he had been on the lookout for a new country property, and no such home would be accessible without a motor vehicle.\n\nAs 1970 drew to a close, Jimmy Page was moving house. His boathouse in Pangbourne had become known to fans, some of whom would attempt to pay him a visit, and, besides, with Charlotte Martin pregnant, it was too small a home in which to raise a family.\n\nThe musician had discovered a country estate for sale in East Sussex called Plumpton Place, near Brighton and within easy commuting distance of London. The cost of the house was an indication of Page's earnings in the two years that Led Zeppelin had been running: \u00a3200,000, a colossal price at the time.\n\nA 16th-century manor house with its own moat, Plumpton Place was an archetypal example of rock-star rococo, one that only enhanced Page's increasingly distant image. In 1927 it had been bought by Edward Hudson, the founder of _Country Life_ magazine. At this time Plumpton Place was in serious need of repair, and Hudson brought in his favourite architect Edwin Lutyens and garden designer Gertrude Jekyll; they set about a major restoration of the main house, the mill house and the 60 acres of land and lakes. In 1969 George and Pattie Harrison had come across the property, which was for sale, and tried to buy it. The vendor, however, disliked the notion of one of those longhaired rock 'n' roll musicians living in her delightful abode. Accordingly, she sold it to a local doctor. Who, three years later, sold Plumpton Place to Jimmy Page. In line with what would come to be seen as Page's fondness for such matters, Plumpton Place was also haunted. People interested in occult phenomena, after all, like to hone their skills; being certain of the existence of a ghost or two would be an act of rebellion against his choirboy upbringing; it was also somewhat sensationalist proof of his occult resilience and toughness.\n\nIn November 1970, as though in conscious defiance of the negative reviews picked up by _Led Zeppelin III_ , Page and Plant returned to Bron-Yr-Aur, which was now decidedly autumnal and even more damp. There they came up with further rough song ideas, including a tune called 'Going to California' and another with the working title of 'Stairway to Heaven' \u2013 although nothing became as complete as on the previous Bron-Yr-Aur stay.\n\nIn December the four musicians reconvened in Barnes at Olympic Sound Studios to work up further ideas. But then it was decided that a more creative use of time would be for the group to stay together in one place. The original idea was to use the Rolling Stones' mobile studio while staying at Stargroves, Mick Jagger's Hampshire mansion. However, when Page discovered that in addition to paying for the recording unit, they would also be charged a high fee to stay at Jagger's house, he balked at the idea and looked elsewhere. Led Zeppelin's office was set to work finding an alternative location, and came up with Headley Grange, which had been built in 1795 as a poorhouse, and more recently had been used for rehearsals by Fleetwood Mac, who lived nearby. Headley Grange is in Headley, East Hampshire, near Bordon, on the Hampshire\u2013Surrey border.\n\n'It was a horrible place \u2013 cold and freezing,' said Richard Cole. 'They were all staying there, though later on it'd just be Jimmy and some of the crew that kept rooms. It was too miserable for the rest of us.\n\n'They'd all wander downstairs at different times. Jimmy would be messing around with something. Jonesy would listen in and add a little bit to it. Robert would sit there writing his lyrics. It was as informal as that.'\n\nUnsurprisingly, Headley Grange was rumoured to be haunted. Again, you might question what it was that drew Page to buildings that contained evident spirits. As he was someone who spent so much of his time in an alternative world, might you not feel that this somehow brought him comfort? Except this doesn't seem to always have been the case. 'It was very Charles Dickens... I'm pretty sure it was haunted,' Page told Brad Tolinski in 2002. 'I remember going up the main staircase on the way to my room one night and seeing a grey shape at the top. I double-checked to see if it was just a play of light, and it wasn't \u2013 so I turned around pretty fast, because I didn't really want to have an encounter with something like that.'\n\nNotwithstanding such spectral visions, the miserable winter weather focused Led Zeppelin's collective mind and they worked hard. There were to be six days of rehearsals, followed by six days of recording; the Rolling Stones' mobile was brought in, Andy Johns at the controls.\n\nOften when an artist attempts a new style \u2013 as Led Zeppelin had done with _III_ \u2013 their effort is initially dismissed, until a subsequent significant work allows it to become appreciated as transitional, moving their art on to a further level.\n\nAll the same, Page had been aware of the extent to which his group was perceived as a cock-rock boys' band, one with a largely male audience. Since the spring of 1970 at his Pangbourne home he had consciously been evolving an epic work that female fans of the group would respond to. 'It begins with the concept of trying to have something that would unravel in layers as the song progressed,' he told the _Guardian_ 's Michael Hann. 'You've got the fragile guitar that is going to open the whole thing, you've got the vocal over that fragile guitar, and then it moves into the more sensual wave with the twin 12-strings, and the electric piano as well.'\n\nAlthough none of the group appreciated at the time what an impact the song would have, it was at Headley Grange that the writing and original recording of 'Stairway to Heaven' was completed, the beginning roughed out in Wales.\n\n'The music came first,' said Page to Pete Frame. 'I'd written it over a long period; the intro in Bron-Yr-Aur, in the cottage, and other parts came together piece by piece.'\n\nMost of Robert Plant's words effectively poured out of him in a stream of consciousness as he sat on the floor at Headley Grange, in front of a blazing fire with a notepad. 'When we came to record it, at Headley Grange,' said Page, 'we were so inspired by how the song could come out, with the building passages and all the possibilities, that Robert came out with the lyrics just like that... I'd say that he produced 80 per cent of the lyrics almost immediately.'\n\nAnd the singer's words and the music of 'Stairway to Heaven' intertwined with perfect harmoniousness. 'Bonzo and Jonesy had gone off to the Speakeasy Club in London \u2013 to relax, I think that's a good term for it,' said Plant. 'Jimmy and I stayed in, and we got the theme and the thread of it there and then.'\n\nBy slowly speeding up, 'Stairway to Heaven' defied conventional recording rules. In fact, it was essential for Page that the song's tempo would gradually build. 'You would find that, having been a studio musician,' he observed, 'the one thing any trained musician will tell you that you don't do is speed up or slow down. This, as far as I could see, was in league with the whole concept of classical writing where everything is moving, moving, moving.'\n\nIn time 'Stairway to Heaven' would become the most played song ever on FM radio in the US, with over three million plays totted up by the year 2000 \u2013 an extraordinary achievement by any standard, but given that the song logged in at just over eight minutes, simply remarkable. Despite his ambitions for the song, Page at first saw nothing especially unique in it; but as he worked on it more and more, with John Paul Jones also working on the arrangement, he felt a growing magical quality: 'It would keep unfolding and more layers would be introduced into the equation. Keeping John Bonham on drums to come in for effect was a trick I'd used before, on things like \"Ramble On\". I knew that would be successful, because whenever he came in he made so much difference. And then it's two more verses before you get to the solo, with this sort of fanfare approach to it. Then everything's flying at that point.'\n\n'There's almost a hysterical trill at the end of the solo that leads into the finale... \"And as we wind on down the road...\" It's like an orgasm at the end. It's whatever you want it to be,' said Plant, emphasising the ever-present sexuality in the music of Led Zeppelin.\n\nWith Jones on keyboard and Page on acoustic guitar, they structured the separate sections, working out how they would elide with each other. As the group leader had said, for maximum impact Bonham's hammering drums were to be held back. 'When John Bonham comes into it,' Page told the _Guardian_ in 2014, 'you need to have the confidence that he knows there's a whole passage that's going to go by without him coming in, otherwise he's going to think, \"That's a bit shambolic. I'll just come in at the beginning.\" It needed proper structure and proper discipline right from the beginning. And then Robert's writing his lyrics, and it's almost like he's channelled the damn thing.'\n\nPage has always insisted that, above all else, it is Plant's words \u2013 the only Zeppelin lyrics ever printed on one of their albums, in an Arts and Crafts typeface \u2013 that make 'Stairway to Heaven' the song that it is. 'I contributed to the lyrics on the first three albums, but I was always hoping that Robert would eventually take care of that aspect of the band,' he said.\n\nThe subject of Plant's words is materialism and those who believe that possessions can lead to salvation, personified by the woman who fallaciously believes all that glitters is gold and it will buy her that stairway to heaven. Although cloaked in pastoral Romanticism, the song is a kind of blues lament against selfish gold-digger females, a grasping breed all four members of Led Zeppelin would have encountered during their treks on tour. And as the song comes to its close there is salvation, as we are shown there is another way to lead our lives. In the somewhat impenetrable maze of its mystical narrative there was a universal truth; each listener was able to interpret it according to his or her experience \u2013 which was why it held such resonance for the colossal amount of record buyers of _Led Zeppelin IV_. Like so many similar parables, its meaning was ripe for dissection \u2013 which both Plant and Page always studiously avoided. Plant also cleverly allowed the potential for turning any interpretation of the lyrics on their head with the suggestive, ambiguous line: 'Cause you know sometimes words have two meanings...'\n\nPage would come to consider that 'Stairway to Heaven' 'crystallised the essence of the band. It had everything there and showed us at our best. It was a milestone. Every musician wants to do something of lasting quality, something which will hold up for a long time. We did it with \"Stairway\".'\n\n## 14\n\n# THE LEGEND OF ZOSO\n\nOn a February afternoon in 1971, Bruno Wizard, a denizen of the very rundown Notting Hill, was walking along Portobello Road with a friend. All of a sudden a white Rolls-Royce Silver Cloud pulled up next to them. The rear window rolled down to reveal the faces of Jimmy Page and Robert Plant. 'Hey,' Page said, summoning Wizard over. 'Do you know anywhere we can get some hash?'\n\nBruno Wizard, who clearly looked the kind of character to whom such a question might be posed, was delighted. In his flat around the corner he had eight ounces of such a substance: recently purchased, powerful black Afghani hashish. Answering in the affirmative, he was given an address \u2013 Island Records' Basing Street Studios.\n\nFrom Headley Grange Led Zeppelin had moved back to London, checking in to Island Studio 1. When Bruno and his mate delivered the goods, they were then permitted to hang out in the studio with the superstar musicians. 'What I realised,' said Bruno, 'was that just because people were huge rock stars, they still had to go out and find their drugs. They didn't magically arrive in their lives.'\n\nAs Bruno and his friend lounged on one of the studio's couches, rolling joints, Page turned to Plant: 'So do you want to try out those lyrics for that song?'\n\nNodding, Plant stepped up to the mike. And opened his voice: 'There's a lady who's sure all that glitters is gold...'\n\n'So I was there at an epochal moment,' recalled Bruno. Later, in the punk era, Bruno would form his own band, the Homosexuals, becoming a musical _\u00e9minence grise_ , a true lyrical philosopher.\n\nThe engineer for these sessions was Phil Brown, who had worked with the group at Olympic Sound Studios on their first album. He felt there had been a distinct shift since the innocence of those days.\n\n'It was really rough,' he told author Paul Rees. 'Peter Grant was there pretty much all the time. He used to sit either with me at the mixing desk or on this big settee behind. He unnerved me. He was like an East End hood. He was about 350 pounds then \u2013 big, sweaty and aggressive. Having him sat there with a couple of 220-pound minders, it wasn't the usual way we did things at Island.\n\n'At that point Jimmy Page seemed really messed up. There were obviously a lot of drugs around but he was also into this Aleister Crowley thing. It just put an edge to the session. There was something unpleasant about the whole thing.\n\n'The rest of the band were okay. Robert seemed very polite. He'd make the odd comment but more to Page than anyone else. John Paul Jones was a bit of a sweetheart, very clever musically. Bonham could be full-on and aggressive, though I didn't see him that much because he wasn't needed.'\n\n'Unlike at the Grange,' writes Rees, 'the pace of work was slow and laborious. Time and again Page took a pass at his \"Stairway to Heaven\" solo.' 'The track was still in something of a skeletal state,' recalled Brown. 'We did take after take with Page and for days on end. Robert told me that Jimmy does a lot of experimenting, and out of all the best bits he moulds a solo. Nothing was explained to me at the time, though. I was just left to wonder what the hell was going on.'\n\nAs he had on 'Since I've Been Loving You' on the third LP, Page worked ceaselessly on his Telecaster to establish the absolutely appropriate guitar solo for the song. He had three distinctly separate examples, finally deciding almost arbitrarily late one night which one he would use; it would become the most famous solo in the history of popular music. 'I had the first phrase worked out, and a link phrase here and there, but on the whole that solo was improvised. I think I played it through a Marshall,' he told Brad Tolinski.\n\nThe layering of guitars on 'Stairway to Heaven' posed some difficulties. 'I've employed so many guitars on \"Stairway\" \u2013 there are two lots of 12-strings going on, there's an acoustic, there's a solo \u2013 that how am I gonna do this live? The answer to that was a double-necked guitar, so I could do the opening on the 6-string, go to the 12-string, do the solo on the 6-string, then go back to the 12-string. That seemed to make the most sense.' Page knew what he needed: a 12- and 6-stringed Gibson. He had wanted one ever since he saw bluesman Earl Hooker working with one. Although they were no longer in production, Gibson agreed to come up with the double-neck for Page, a custom-built, cherry-red EDS-1275. It would become an additional element of his onstage mystique. (To maintain the song's profundity when it was performed live, Plant was instructed by Peter Grant not to speak after the band had finished 'Stairway to Heaven'. )\n\n'Page was all over the shop, too,' remembered Phil Brown. 'Out of tune a lot of the time. He didn't communicate with me at all. A lot of it was done in the control room, through an amp in the studio and with him sat right next to me. He would just go: \"Again... Again... Again.\" It was all very aggressive. He seemed a dark character, that's the only way I can explain it.'\n\nOr did Jimmy Page seem 'dark' simply because he was so immersed in his art? For ultimately this album would prove to be Led Zeppelin's defining statement, an enormous success with around 40 million copies sold.\n\nThe record itself? Well, what was it called? The truth is, no one knew. In defiance at the reception given critically to _Led Zeppelin III_ , Page was adamant that what was clearly _Led Zeppelin IV_ should have no title \u2013 or the name of the artist \u2013 on its cover whatsoever. That this would lead to record-company apoplexy at the removal of such a clear and useful marketing device should be no great surprise.\n\nVisiting a second-hand shop in Reading, on the way to Headley Grange with Jimmy Page, Robert Plant unearthed a 19th-century painting of a rustic character bent low by the burden he carried on his back. This figure, Page would immediately have noted, bore a distinct resemblance to 'Old George' Pickingill, who it was believed had first instructed Aleister Crowley in the occult arts.\n\nIs this story true? Or was the image of this fellow created specifically for the album? Furthermore, although this rustic figure is considerably older, there is a distinct resemblance to the character in the tarot card the Ten of Wands. The Ten of Wands can be interpreted as the need to rise to responsibilities and pressure, which Page certainly felt work on this new album was realising.\n\nWhatever its provenance, this was the central image that featured on the front sleeve of Zeppelin's fourth album, affixed to a decaying house wall and overlooked by a Birmingham tower block; almost unnoticed is a poster for Oxfam that reads: 'Someone dies from hunger everyday.' Were Led Zeppelin \u2013 or more likely Page, who was heavily involved with the design of each LP sleeve \u2013 professing to be carrying the weight of the eco world on their back? That seemed the most clear reading, confirmed by the guitarist in an interview with Dave Schulps of _Trouser Press_ in 1977: 'It represented the change in the balance which was going on. There was the old countryman and the blocks of flats being knocked down. It was just a way of saying that we should look after the earth, not rape and pillage it.'\n\n'The cover was supposed to be something that was for other people to savour rather than for me to actually spell everything out, which would make the whole thing rather disappointing on that level of your own personal adventure into the music,' he told James Jackson in _The Times_ in January 2010, indicating how broad the levels of creative thought were that overhung every area of Led Zeppelin, the personal suzerainty of Jimmy Page.\n\nEach member of Led Zeppelin was represented on the sleeve by a sigil, a rune-like symbol, a clear reflection of Page's occult interests, and also of Robert Plant, even if the latter's were less obsessive: the singer's fondness for the Viking oracle method of runes had been solidified on the group's trip to Iceland.\n\nThese were not archetypal symbols but devised by each individual in the band. Both John Paul Jones and John Bonham took their sigils from Rudoph Koch's _The Book of Signs_. Jones's image was appropriately of an individual who possessed both confidence and competence. Bonham's three interlocking rings represented the man, woman and child \u2013 of his marriage, presumably; twisted upside down, much to the delight of the rest of the band, Bonham's image became the logo of Ballantine beer, his Midlands local brew. Robert Plant devised his own symbolic image, a feather within a circle, an icon that spoke very much of Native Americans but which the singer claimed was sourced from the ancient Mu civilisation.\n\nBut what of Jimmy Page's rune, the sigil that became known as Zoso, which _Led Zeppelin IV_ was sometimes called before Page himself adopted it as a kind of sobriquet? (He even named his own photographic autobiography, published much later, _Zoso_.) As might be expected from the ever precise and measured Page, the origins of Zoso were considerably more arcane.\n\nIn recent years it has become known that the world's most prolific collector of paintings by Austin Osman Spare, sometimes described as Britain's greatest unknown artist, is Jimmy Page. The work he has collected includes Spare's 1907 _Portrait of the Artist_. It should not surprise you to learn that Spare was not only a visionary artist, but also a philosopher and occult musician; he was the inspiration for what is now known as chaos magic. One of Spare's specialities were his sidereal paintings, as though you were looking at a cinema screen from the side. Looking at Spare's paintings, you may receive similar impressions as you would when listening to the music of Led Zeppelin: images from the far, far past coupled with those from a distant science-fiction future \u2013 what you imagine and what you see are equally valid and interrelated.\n\nSpare was a Clerkenwell policeman's son who became a teenage painting prodigy, celebrated in exhibitions while still at the Royal College of Art. Turned off by the commercial art world, he rebelled, downgrading himself and selling his work at what were nothing more than inebriated evenings masquerading as exhibition openings in south London pubs. Always taken with notions of mysticism and other worlds, Spare \u2013 like his mentor for a brief time, Aleister Crowley \u2013 claimed to have had direct experience of the existence of extra-terrestrial intelligence. (Around the time of the recording of _Led Zeppelin IV_ , Spare was championed by Kenneth Grant, a prot\u00e9g\u00e9 of Crowley, in the popular _Man, Myth and Magic_ encyclopaedia partwork, which commenced publication in 1970.)\n\nAmong the several methods through which Spare communicated his art was his use of sigils, influenced by Egyptian hieroglyphics. He would elaborate these sigils by condensing letters of the alphabet into what have been described as 'diagrammatic glyphs of desire, which were to be integrated in postural practices' \u2013 yoga, in other words. These sigils would thereby become 'monograms of thought, for the government of energy'. Spare was endeavouring to rediscover the evangelical concept of the 'word' as a magical complex image. 'Spare's \"sentient symbols\" and his \"alphabet of desire\" situate this mediatory magic in a libidinal framework of Tantric \u2013 which is to say cosmological \u2013 proportions.'\n\nAlso a writer, in his grimoire _The Book of Pleasure_ Spare spoke of the Zos Kia Cultus, a philosophy of magic he developed that focuses on one's individual universe and the influence of the magician's will on it; a way of thinking \u2013 influenced by Crowley \u2013 that was very familiar to Page.\n\nAnd Zos, of course, is only one letter away from Zoso. For his part Page has often maintained that Zoso was intended purely as a representative of Saturn, the ruling planet of his Capricorn sun sign, the ruler of hard work, adamantine will and strength, and necessary strengthening restriction.\n\nThe influence of Austin Osman Spare on Page's choice of rune \u2013 or sigil \u2013 seems rather clear.\n\nThe occult elements of the sleeve were only followed through on the central gatefold image, a painting that was a reworking of the Hermit, the ninth card of the Major Arcana in the Rider-Waite tarot pack, which represents Prudence. The staff the Hermit bears is a symbol of his authority. In its archetypal sense the Hermit, a reclusive, solitary figure, shines the light of a lamp on matters, and desires to give solitary time for thought to himself, while simultaneously not permitting others to stand in his way. The Hermit represents a character who has acquired or is seeking to acquire wisdom in order to better guide others using his lantern, very much as you might imagine Page may have perceived himself at that time. As an image it evidently appealed to him: in the 1976 Led Zeppelin film _The Song Remains the Same_ , he would choose such a character as a representation of himself. (Interestingly, here Page appeared to be crossing party lines: Crowley himself allegedly disapproved of the Rider-Waite tarot pack, and set about having his own set devised, the Thoth deck; Waite had been a member of the Golden Dawn at the same time as Crowley and was considered a direct rival by Page's spiritual mentor.)\n\nIt is worth bearing in mind that, as we see things coming to pass in the life of Jimmy Page, the Hermit, despite its positive and success-inspiring energies, is warning against the isolation that could be harmful to him at certain times: it is very important that he always endeavours to achieve the right balance. The Hermit invites us to discover wisdom and the progress that comes with study; the card also indicates that the Hermit is a person of integrity, but that he is scared to trust in others and completely express what he is feeling \u2013 very much as Page was, polite to the point of sometimes being a little boring. The painting of the Hermit on the inner sleeve was by a supposed friend of Page called Barrington Coleby. There is no record whatsoever of any such person, and there were those who believed the real painter was none other than Page himself.\n\nAll the same, there was something very appealing and romantic about the notion of Jimmy Page as a rock 'n' roll recluse, dabbling with potions and spells in his high tower.\n\nThere were certainly magical elements to the design of the _Led Zeppelin IV_ LP sleeve; could these in any way have helped contribute to its astonishing success, both commercially and creatively?\n\nBut above that, there was the stunning music. The record drew you in straightaway with 'Black Dog', supposedly named after a literal black Labrador retriever at Headley Grange, but containing an interesting double-meaning: the 'black dog' was, of course, Winston Churchill's euphemism for the spells of depression that afflicted him from time to time. Both being intelligent men, you imagine Page and Plant were aware of this. This 'Black Dog', however, was a powerful anti-depressant, like musical cocaine. There was nothing downer whatsoever about this pounding, primal tune with one of Page's characteristic low-register fuzz riffs. Although always present, the guitarist is very restrained: holding back, nothing really flashy going on at all, punctuating the tune with perfect panache. 'Rock and Roll', the next tune, maintains the pace, charging relentlessly on, living up to its title, fresh and exciting. The combination of the two tunes is an invigorating way to start an album.\n\nTrack three, 'The Battle of Evermore', which at first seems to be returning us to the light and shade of the previous record, has a great sense of confidence and clarity about it. An old folk song, replete with additional Tolkien references in Plant's lyrics, and a determined blues-like drive.\n\nPage wrote it on the mandolin, an instrument he'd never played before, at Headley Grange one afternoon. In 1977 he told _Guitar Player_ magazine: 'On \"The Battle of Evermore\", a mandolin was lying around. It wasn't mine, it was Jonesey's. I just picked it up, got the chords and it sort of started happening. I did it more or less straight off. But, you see, that's fingerpicking again, going back to the studio days and developing a certain amount of technique \u2013 at least enough to be adapted and used. My fingerpicking is a sort of cross between Pete Seeger, Earl Scruggs and total incompetence.'\n\nWith Plant in the room tossing out lyrics inspired by a book on Scottish history the singer had read, appended by thoughts from Robert Graves's _The White Goddess_ and Lewis Spence's _The Magic Arts in Celtic Britain_ , the song emerged, fully formed, almost straightaway. As is evident from the words, they concern the battle between night and day, good and evil. There is a reference to 'Avalon'.\n\n'The band was sitting next to the chimney in Headley, drinking tea,' recalled sound engineer Andy Johns, 'when Jimmy grabbed a mandolin and started playing. I gave him a microphone and stuck a Gibson echo on his mandolin. Jimmy had brought this stuff before and had asked me to take a look at it. Suddenly Robert started singing and this amazing track was born from nowhere.'\n\nAs on 'Black Dog', Page again reverses into 'The Battle of Evermore' with gently rising volume, but now on the far more delicate mandolin, while the song featured something unique: a guest, Sandy Denny sharing the vocals with Plant. Page thought that the song 'sounded like an old English instrumental first off. Then it became a vocal and Robert did his bit. Finally we figured we'd bring Sandy by and do a question-and-answer-type thing.'\n\nErik Davis, who wrote a book about the album in the 33 1\/3 series, considered that gender also played a role in the song, with Plant's Prince of Peace and Denny's Queen of Light occupying true male\/female roles as opposed to the gender-blurred androgyny of Page and Plant themselves. As a reward for being the only singer to perform on a Led Zeppelin record other than Plant, Denny was given her own three-pyramid rune on the album sleeve.\n\nEmotionally, the album's next song was very different to what Led Zeppelin had up until then offered to their audience. The closing tune on side one of the vinyl edition: 'Stairway to Heaven'.\n\nFollowing 'Stairway' on the album was the extremely funky 'Misty Mountain Hop'. Inspired by Plant's visit to a 'legalise pot' rally in London's Hyde Park in July 1968, just before he joined what would become Led Zeppelin, the title refers to the Misty Mountains mentioned in J. R. R. Tolkien's _The Hobbit_ \u2013 the perpetual, Leonine hippie in Robert Plant imbued Led Zeppelin with a necessary warmth, firing on top of not only Jimmy Page's Capricorn earthiness, but also that of John Paul Jones, another 'Cap'; Bonzo was the communicative Gemini, pounding out a life beat.\n\nAnd with the meter shifting from 5\/8 to 6\/8, 'Four Sticks' \u2013 so titled because Bonham played the song with two sticks in each hand \u2013 was propelling a series of classic Page riffs around its complex time signature. 'It was supposed to be abstract,' the guitarist said of the song.\n\nAlthough 'Going to California', first titled 'Guide to California', is sometimes said to have been inspired by Joni Mitchell's song 'California', this could not have been the case; Mitchell's _Blue_ album, on which 'California' featured, did not hit the stores until June 1971. Instead it is more likely to have been influenced by Mitchell's 1968 tune 'I Had a King'.\n\nEssentially a song of heartbreak, 'Going to California' is an acoustic number: behind Plant's vocals John Paul Jones is featured on mandolin and Page on guitar, with Bonham absent from the session. A hugely popular Led Zeppelin song, tucked in as the penultimate track on the album, it changes the character of the record; by the time it has finished you have forgotten the pounding openers of 'Black Dog' and 'Rock and Roll'.\n\nBut it is the album's closing track, 'When the Levee Breaks', that raises _Led Zeppelin IV_ to even greater heights. The song matches 'Stairway to Heaven' in scope and stateliness: forceful, free, hypnotic and deceptively simple, with its timing manipulated in the studio, it is one of Zeppelin's greatest-ever recordings. The song is a lament over the Great Mississippi Flood of 1927, when the river broke through the protecting levees.\n\nFor Page it had always been the drum sound that was paramount in Led Zeppelin's recordings: refining Bonham's deeply skilled but deceptively simple meat-and-potatoes power-hammering until it became perfection, anything could be built on it. 'Distance equals depth' was Page's adage. And achieving that paradox so masterfully on 'When the Levee Breaks' was one of his finest production achievements. It was done by the simple expedient of putting Bonham's drums at the base of the naturally echoing stairwell at Headley Grange, and exaggerating that echo and slowing everyone down except Plant.\n\nWhen _Led Zeppelin IV_ was finally released, US rock critic Robert Christgau chose the song as the highpoint of a record he lauded: 'I think the triumph here is \"When the Levee Breaks\". As if by sorcery, the quasi-parodic overstatement and oddly cerebral mood of Led Zep's blues recastings is at once transcended (that is, this really sounds like a blues), and apotheosised (that is, it has the grandeur of a symphonic crescendo) while John Bonham, as ham-handed as ever, pounds out a contrapuntal tattoo of heavy rhythm.'\n\n'I call it the heaviest track of all time,' blogged music critic Bob Lefsetz, 'because I remember the force pounding in my ears, like Bonzo was hitting the skins with baseball bats, like I was on DMT; this cut with absolutely no airplay entranced me, made me feel like I bonded with these madmen.'\n\nIn late February 1971 engineer Andy Johns, Jimmy Page and Peter Grant had flown to Los Angeles to mix the new album at Sunset Sound Recorders. Almost as soon as they arrived an earthquake hit LA. Was it an omen? By the time they returned to London and heard what had come out of Sunset Sound, they appreciated that it may well have been: they were bitterly disappointed with the results. 'I still don't know what happened,' said Page. 'Maybe the monitors were giving us a totally false sound picture, because Sunset Sound had these real state-of-the-art monitors that were able to reproduce a big stretch of frequencies. Who knows?'\n\nThey returned to Island Studios and restored the eight tracks to their true greatness, and then, almost immediately, they were off on tour again, this time a set of UK dates played at small venues. As much as anything, this back-to-their-roots tour was a public-relations exercise set up by Peter Grant, an effort to quell British complaints about Zeppelin spending all their time playing large arenas in the US.\n\n'Stairway to Heaven' was first played live at Belfast's Ulster Hall on 5 March 1971, but the song, which Led Zeppelin would become even more associated with than 'Whole Lotta Love', drew little more than a smattering of applause. 'Stairway' was followed by another new song, 'Going to California', and Tony Wilson, reviewing in _Disc_ magazine, deemed the show 'sensational'.\n\nGetting back to their roots wasn't without its pitfalls, of course. Sniffing round the poky dressing room of Newcastle's Mayfair Ballroom, where they played their first-ever UK date, Page complained to Richard Cole: 'Once you've played in the big places, these small clubs are murder. It's nice to be near the audience, but you forget how small the dressing rooms are. At this point in our career, I think we're entitled to more luxury than this. This is really hard to believe.'\n\nIn Manchester, after a show at the university, the group visited Mr Smith's nightclub and returned to their hotel with some girls. They were hanging out in the room of promoter Tony Smith, when Page led one of the girls into the bathroom. There soon came the sound of running water, and after a few minutes smoke began to emerge from under the bathroom door. 'Jimmy had somehow started a fire in the middle of the sink with newspapers and towels,' wrote Cole. Robert Plant rushed to find a fire extinguisher, and he put out the fire \u2013 but filled the bathroom with foam. When the hotel manager arrived he was told that Page had been involved in a 'religious rite'.\n\n'Incidentally,' wrote Cole, 'we never did find out what Jimmy's bathroom conflagration was all about. Of course, there was his growing preoccupation with the occult. Perhaps the fire was somehow related to that. When I asked him about it, all he said was, \"I liked Percy's explanation best. Let's just say that it was an ancient rite that went up in flames.\"'\n\n_Led Zeppelin IV_ was finished and ready for release. But, unsurprisingly, Jimmy Page and Atlantic Records again found themselves at odds over how a Led Zeppelin record should be packaged. The Zeppelin leader was adamant that the new LP's sleeve would contain no indication whatsoever as to the identity of the act within it. Unsurprisingly, Atlantic Records in New York were equally insistent that this would mean commercial suicide. 'I had to go in personally and argue with the record company about it,' Page told Mick Wall. 'That's why the album took so long to come out, because they wanted to put a name on the cover. But I went in there with Peter, and I stayed in there even after Peter left, talking to them about it. Finally, it came down to, \"Well, let's have a symbol on it\"... I said, \"You can't have one symbol, because no one's going to agree on what it should be. Let's have four symbols, and everyone can choose their own.\" And with the four symbols, that also made it _Zeppelin IV_ , so it was a completely organic process.'\n\nBy so imposing the four runes on their audience Page had employed an elemental number through which Led Zeppelin were fused together: in other words, it was the record cover \u2013 and record \u2013 as spell.\n\nFrom the sleeve inwards there is magic all over this record. You begin to wonder \u2013 comparing the success of both records \u2013 if Page had disempowered _Led Zeppelin III_ with that Crowley inscription etched into the run-out groove? It had mystified people, and rather worried them, leaving the album with a strange, almost sinister taste for many.\n\nAt the very beginning of the next month, on 1 April 1971, the band appeared before an audience of 400 fans at the BBC's Paris Cinema on Lower Regent Street in central London. In consideration of the slim possibilities for many fans of getting tickets for Zeppelin's small-venues tour, Peter Grant had arranged for the band to play their set so it could be broadcast to the whole of the UK. In fact, the show had originally been scheduled for 25 March, but Robert Plant had developed laryngitis, a consequence of hanging out in draughty Northern dressing rooms, and they'd had to postpone. Page and Plant went to the BBC's editing facilities in Maida Vale the day after the performance to edit down the rock 'n' roll section of 'Whole Lotta Love'\u2013 losing 90 seconds of Page's guitar solo \u2013 and entirely removing 'Trucking Little Mama', 'For What It's Worth', 'Honey Bee' and 'The Lemon Song' for its broadcast slot on 4 April.\n\nBy now, there had been a significant development in the personal life of Jimmy Page. On 23 March Led Zeppelin played at the Marquee Club in London, the last day of their roots tour. The Marquee could pack in up to 500 people \u2013 in extremely uncomfortable circumstances. When Zeppelin played there the club was so rammed that it was not necessarily a pleasant experience.\n\nThe very next day, Charlotte Martin gave birth to the child conceived at Bron-Yr-Aur on Page and Plant's first songwriting expedition there: a daughter, Scarlet Lilith Eleida Page.\n\nIn the baby girl's names there were strong references to the thinking of Aleister Crowley. For example, Crowley always gave his girlfriends the nickname 'Scarlet Woman'. And Lilith, the name of one of Crowley's own children, in Jewish tradition was a predecessor of Eve, and an alleged wilderness spirit who was considered a figure of uncontrolled sexuality in the Talmud. In more recent times, specifically in esoteric circles during the 1960s and later, she has become a feminist icon, the representation of the 'bad girl'. All in all, a rather strange name for someone to give his daughter, but again, Jimmy Page \u2013 and Charlotte Martin \u2013 were kicking against convention, so often being deliberately bad themselves.\n\nNow 27 years old, Page was on the brink of his first maturity, about to make that transition into adulthood that esoteric sources \u2013 the sort to which he would pay heed \u2013 assert arises from that age for the next four years. How would he manage to transform himself within the Peter Pan-like, perpetually immature and indulged world of rock 'n' roll? Not especially well, time would tell.\n\nHis chosen employment was not necessarily in accord with such life changes. The first few months of a child's life are not the easiest of times for a relationship, not least because of all the sleepless nights. So when Page again found himself on tour just a few weeks later, this time in Europe, it may well have come as a sense of relief for the musician.\n\nThe relief would be short-lived. On 5 July Led Zeppelin performed in Milan, at the Velodromo Vigorelli, before 15,000 fans. In those days Italian shows were notorious for heavy-handed behaviour by the local police. And this show, in a purpose-built cycling track, was no exception. As soon as Zeppelin hit the stage at 8.30, groups of left-wing radicals in the audience stormed the heavily armed riot police, who responded by firing barrages of tear gas back.\n\n'The promoters ran onstage,' said Page. The group was asked 'to tell the crowd to stop lighting fires. So Robert asked them and suddenly there was smoke by the front of the stage and it was actually tear gas. It was just pandemonium, with nowhere immune from this blasted tear gas, including us.'\n\nAlthough they endeavoured to complete their set, even when fans climbed onstage to get away from the police, the band eventually came offstage to take refuge in a backstage room. Later, Page claimed to have been 'terribly upset'. 'I couldn't believe we'd been used as the instrument for a political demonstration,' he said.\n\nLed Zeppelin would never play Italy again.\n\nIn the summer of 1971, Roy Harper's _Stormcock_ LP was released, his fifth album, on EMI's 'alternative' Harvest label. By now, immensely assisted by the 'Hats Off to (Roy) Harper' tune on Zeppelin's third album, the grizzled, eccentric folkie had become an icon of the counterculture. A powerful outsider record, with its roots in the 1960s Soho folk scene, _Stormcock_ featured Jimmy Page on the track 'The Same Old Rock', which clocked in at over 12 minutes. With its heartfelt diatribe against organised religion \u2013 something Aleister Crowley would have approved of \u2013 Harper recorded his most powerful song ever. It was a triumph, only enhanced by Page's stunningly beautiful, flamenco-like blues solo, the flourishing equal of anything he'd ever recorded, with or without Led Zeppelin. On the record, which sold in only small amounts after Harvest hardly promoted it, Page was credited as 'S. Flavius Mercurius', because of his contractual agreement with Atlantic.\n\nIn stark contrast to this, there was another album that deeply offended Page's creative sensibility. The Yardbirds' Anderson Theater show in New York City on their last tour, which Epic Records had recorded, had been rejected by the band for release as a live album because the sound engineer's approach was amateurish. Among the tracks on the LP was the Yardbirds' rendition of 'I'm Confused', which \u2013 with additional lyrics \u2013 Zeppelin had released as 'Dazed and Confused'.\n\nNow, despite the band's previous objections, Epic Records released the album in May 1971, under the title _Live Yardbirds: Featuring Jimmy Page_. Adding insult to injury, there had been attempts by the label to disguise the unsatisfactory sound with noises from, among other sources, bullfight crowds.\n\nIncensed by Epic's perfidy, Page threatened the label with legal action unless the album was removed from the stores. Epic quickly withdrew it. Page hardly wanted such a substandard representation of his sound available in the US: tickets were already on sale for a further Led Zeppelin American tour, 31 dates set to begin on 19 August.\n\nWith no new record in the stores Atlantic were extremely sceptical about the point of their act playing the dates, with some considerable lack of perception deeming it 'professional suicide'. Although the tour had been booked in anticipation of the new record being available, the twist that timing had taken now meant that touring with nothing to promote might well have been the entire point.\n\nThe tour was fast-paced, with few days off, putting a strain on Robert Plant's voice. On 19 August, the singer's 23rd birthday, things kicked off in Vancouver, where Peter Grant famously smashed up what he believed to be a recording device. Later, it was learned that it was the local government's equipment, measuring the volume of the Zeppelin performance.\n\nA couple of days later they were down in their favourite US city, Los Angeles, for a Saturday night show at the Forum in Inglewood, some 10 miles down La Cienega Boulevard from where they were holed up in the Hyatt House on Sunset.\n\nWhen Led Zeppelin played 'Stairway to Heaven' in California for the first time, the capacity crowd responded. 'Not all of the audience stood up. It was about 25 per cent of it, and I thought, Hey, that's pretty good,' said Page. 'They were really moved and I thought, This is wonderful, this is great. This is what we hoped for, that people would be that receptive to our new music.'\n\nClearly invigorated in LA, the band started the following night's set at the same venue with a run-through of 'Walk Don't Run' by the Ventures, the local instrumental group that had once rivalled the Shadows and the inspiration for Page's first fuzzbox.\n\nThe _Cashbox_ review of the first show was laudatory \u2013 hyperbolic, even: 'They're at it again. I feel weightless after the music's over, escaping from the crowd, riding through the quiet; time and I are strangers, atlas shrugging in the city, remembering how much I enjoy the feeling. And these are only things.\n\n'They call it Rock AND Roll, a fragment of the truth.'\n\nWriting in the _Los Angeles Times_ , even the venerated Robert Hilburn was largely positive, if a bit sniffy, about their Forum set: 'I do, strangely, have something nice to say about Led Zeppelin. Not without reservations, mind you, but at least something. Let me explain. There are some rock groups that strike me as so unimportant and uninteresting, both musically and sociologically, that there doesn't seem to be any reason to ever see them again. Deep Purple is an excellent recent example.\n\n'There are other groups, however, that may be depressingly tedious musically, but there is something interesting about their concert \u2013 either in an occasional strong piece of music or an ability to create an unusually high degree of audience enthusiasm \u2013 that makes you feel another look at the group is justified. Grand Funk \u2013 perhaps the clearest current example of low musical quality and high audience response \u2013 is an example of this kind of group. Led Zeppelin is another.'\n\nYet though he was dismissive of their material, Hilburn seemed to get it by the set's end: 'Just when you are ready to dismiss Zeppelin as a group with one lucky song [\"Whole Lotta Love\"], it begins moving through a number of songs once associated with Elvis Presley: \"That's All Right Mama\", \"Got a Lot o' Livin' to Do\" and \"A Mess of Blues\". And it was sensational. On this 20-minute medley, Zeppelin became an interesting, surging, powerfully effective rock 'n' roll band, totally free of the predictable treadmill they normally employ. On those numbers, Page played a marvellously effective Sun-oriented guitar and Plant rivalled anything Rod Stewart (one of my favourite singers at the moment) and Elvis Presley (favourite singer of the past) have done with \"That's All Right Mama\".'\n\nNow firmly interwoven into the set was an acoustic section, which introduced another new song, the appropriately titled 'Going to California', as well as the more familiar 'That's the Way' and 'Bron-Y-Aur Stomp'.\n\nPrior to that Saturday night show at the Forum, Miss Pamela had visited Page at the Hyatt. She only saw her former paramour for a brief while, having a chat about Aleister Crowley, before she went to Plant's room. Although the singer confessed his own interest in her, later, in the dressing room at the Forum, he told her, 'Jimmy isn't too happy at home. I know he wants you to be with him.'\n\nAfter the show, Page climbed into a limousine with Miss Pamela, and they headed for the Whisky, before going back to the Hyatt to spend the night together. 'Jimmy told me tales of Charlotte and little baby Scarlet. They haven't gotten married, and have lots of disagreements,' Miss Pamela wrote in her diary. It was just over four months since the birth of Scarlet Page: was anyone around Page telling him about the inevitable stresses that come with the birth of a child?\n\nDespite Page's pleasant peccadillo in Los Angeles, it appeared that some of the previous spirit of Zeppelin touring America had vanished on this, their seventh tour of the country. 'The incident in Milan had taken a lot out of us,' wrote Richard Cole in _Stairway to Heaven_. 'Once we arrived in America, Zeppelin almost seemed to become reclusive as we moved from city to city, rarely leaving the hotels except for the concerts themselves. Occasionally, Jimmy would venture out to an antique store in New Orleans or Dallas, but those expeditions were more the exception than the rule.'\n\nAlthough the overt hedonism was less in evidence, it had only disappeared behind literally closed curtains, manifesting in darker forms. In Chicago the promoter received a telephone call: 'Jimmy is going to be shot by someone in the audience tonight.' A similar threat was made in Detroit. Extra security was hired and the local police informed. It was only two years since Charles Manson's Family had killed Sharon Tate and her companions in the Hollywood Hills. Underground culture had thrown up its share of spectres: there seemed to be plenty of dysfunctional, rather frightening characters connected to the American rock 'n' roll circus. For Page the worm had turned; the widely misunderstood Aleister Crowley inscriptions on the third album may not have helped.\n\nThe tour ended in Honolulu with a pair of shows on 16 and 17 September and a four-day break on the nearby island of Maui. The wives of the other three members of the group flew out to join them, so Page insisted that the mountaintop mansion rented for the entire group would be for him and himself alone, so as not to cramp his sexual style.\n\nFrom there they flew to Japan for five dates. Playing two nights at Tokyo's Budokan, they were startled by the hush that descended over the audience as soon as they appeared onstage. 'We weren't used to all of this after coming from America where the whole show people were drinking and smoking joints and going nuts... But we could have a laugh in Zeppelin. We did enjoy ourselves,' said Page.\n\nWhen Robert Plant came onstage at the Budokan, however, his lip was partially split. There had been an incident backstage that in another group might have led to its demise. Before the show John Bonham asked the singer to finally settle up over a longstanding debt of \u00a337, a petrol bill the drummer had settled for him. When the singer, whose nickname of 'Percy' was a play on the word 'purse', something he was as reluctant to dip into as his guitarist, yet again tried to sidestep the request, Bonzo lamped him.\n\nAn element of self-discipline was rather lacking on this, their first Japanese tour. So great were Led Zeppelin's expenses that, extremely unusually for such a parsimonious outfit, they actually lost money. And the lack of discipline wasn't confined to financial matters.\n\nDisapproving of the choice of music at Tokyo's Byblos club, Bonham pissed on the DJ from an upstairs balcony. Endeavouring to get the almost comatose drummer back to their accommodation at the Hilton, Richard Cole finally gave up, leaving Bonham asleep on the pavement outside the hotel. The pair purchased samurai swords the next day and staged a sword fight in the hotel, wrecking everything that came within their range. After a sleeping John Paul Jones was found in the hotel corridor, Led Zeppelin were banned from the Hilton chain for life.\n\nBut a far more egregious example of rock-star bad behaviour took place on the bullet train to their show in Osaka; one that demonstrated the degree of decadence that was seeping everywhere around Led Zeppelin. A pretty Japanese girl called Kanuko, whom Page met in Tokyo, was travelling with them. When the couple disappeared to eat in the train's dining car, salt-of-the-earth John Bonham \u2013 always up for a laugh, ho-ho \u2013 discovered the girl's handbag. He then took it to the bathroom. When he made his way back to his seat, Bonham gleefully announced to Cole: 'I just shit in her handbag!'\n\nWhen Kanuko and Page came back from the dining car, she went to the bathroom with her bag. She returned, in tears, ashen.\n\nA furious Page sought in vain for the culprit.\n\nWhen it came time to return home, Page, Plant and Cole flew to Bangkok, where Page bought a life-size gold, wood and glass Pegasus. Later, the trio visited the city's red-light area, about which Page remarked, 'They must have invented the term \"fucking your brains out\" here.'\n\nWhen they moved on to Bombay Page jammed with local musicians, and he, Plant and Cole again visited the city's red-light district. All three of them experienced violent diarrhoea after they asked their driver to take them on a 'locals' experience' \u2013 for a meal somewhere he ate regularly.\n\n## 15\n\n# CITY OF ANGELS\n\nFinally the fourth album \u2013 _Led Zeppelin IV_ , _Zoso_ , _Runes_ or whatever you liked to call it \u2013 had a release date: 7 November in the United States and 18 November in the UK. A mysterious series of ads in the music press, each displaying just one or all of the sigils, had preceded its release.\n\nJimmy Page was spotted wearing a sweater bearing the Zoso sigil, a gift he received backstage before playing Wembley Empire Pool. Zoso would become comparable to the Rolling Stones' somewhat ugly tongue-and-lip logo. Like Nike's newly minted swoosh, it was a statement of powerful marketing. There is no overstating it: the four Led Zeppelin symbols integrated themselves into popular culture, even being worn as body art.\n\n'All the stopgap titles we throw at the thing are lame: _Led Zeppelin IV_ , _[Untitled]_ , _Runes_ , _Zoso_ , _Four Symbols_. In an almost Lovecraftian sense, the album was _nameless_ , a thing from beyond, charged with manna,' wrote Erik Davis in his book _Led Zeppelin's Led Zeppelin IV_.\n\nA UK tour began. After an apparently mediocre performance on the opening night at Newcastle's City Hall, followed by shows at Sunderland, Dundee, Ipswich, Plant and Bonham's homeland of Birmingham, and Sheffield, they performed at Wembley's Empire Pool on 20 and 21 November. This pair of London shows was constructed very much as an event, called 'Electric Magic', featuring support acts Stone the Crows, Bronco and Dundee, as well as circus acts such as dancing pigs, clad in hats and ruffles, a Peter Grant conceit that drew onstage criticism from Robert Plant: 'I expected a bit more from the pigs! Did you? I could have brought some goats.'\n\nThe first night at Wembley brought forth a sensational performance from the group, captured in the ecstatic _Melody Maker_ review by Roy Hollingworth, a long-time supporter of Zeppelin: 'This was an English band playing like crazy, and enjoying every minute they stood there on stage. They played non-stop for the best part of three hours. Enormous. They played about everything they've ever written. Nothing, just nothing, was spared. This was no job, this was no \"gig\". It was an event for all. So they get paid a lot of bread, well, people paid that bread, and I reckon they got every penny's worth. It was a great night.'\n\nA bad strain of influenza arrived in Britain that winter, and when Led Zeppelin played Manchester on 24 November, Plant announced onstage: 'Gosh. I think I got that flu that's going about.'\n\nSo that the potentially afflicted Plant could take a mid-set breather, Page inserted the wah-wah section from the theme of the movie _Shaft_ into 'Dazed and Confused'. Written by Isaac Hayes, the utterly distinctive soundtrack for the hit blaxploitation flick _Shaft_ had been a number one US album that year.\n\nBy the end of the tour, scheduled for Salisbury, close to Stonehenge, on 15 December, Plant's flu had spread through the rest of the group. The Salisbury date was rescheduled for six days later, when Page would hopefully have recovered from the bug.\n\n_Led Zeppelin IV_ went straight to number one in the UK charts. Jimmy Page breathed a sigh of relief: 'It was probably more painful to get this one out than childbirth itself.' But in America, although it was certified a gold album on the day of its release and was destined to become one of the biggest-selling albums of all time, the record never climbed higher than number two, kept off the top of the charts by Carole King's _Tapestry_.\n\nFor once it was _Rolling Stone_ who stuck the flag in the summit, via Lenny Kaye. 'It might seem a bit incongruous to say that Led Zeppelin \u2013 a band never particularly known for its tendency to understate matters \u2013 has produced an album which is remarkable for its low-keyed and tasteful subtlety, but that's just the case here,' he began his finely written review. 'The march of the dinosaurs that broke the ground for their first epic release has apparently vanished.'\n\nAnd Kaye, who was struck by the sheer variety of the record, saved his real applause until his final paragraph: 'The end of the album is saved for \"When the Levee Breaks\", strangely credited to all the members of the band plus Memphis Minnie, and it's a dazzler. Basing themselves around one honey of a chord progression, the group constructs an air of tunnel-long depth, full of stunning resolves and a majesty that sets up as a perfect climax. Led Zep have had a lot of imitators over the past few years, but it takes cuts like this to show that most of them have only picked up the style, lacking any real knowledge of the meat underneath.'\n\nSo what was going on beneath the fa\u00e7ade of the swaggering rock 'n' roller known as Jimmy Page? By now his interest in the occult \u2013 by no means strange in that era, of course \u2013 was widely known. Any mention of his name would often draw up that two-word response: 'Black magic?'\n\nIn Richard Cole's chronicle of his years with Zeppelin, _Stairway to Heaven_ , he considered Page's relationship with his muse: 'I had always felt that, more than the others, Jimmy was much too complex an individual to be living for music alone. I knew that his dabbling in the occult continued, although he still kept that side of his life very private.' Although Page would occasionally mention the name of Aleister Crowley, the road manager knew little about the supposed Great Beast.\n\nOn assorted occasions, he recalled, Page phoned him to declare himself in the mood 'for shopping for some Crowley artefacts'. 'We'd drive from auction house to rare book showrooms, where Jimmy would buy Crowley manuscripts or other belongings (hats, paintings, clothes).'\n\nWhen Cole questioned him for some details about Crowley, Page drove the question off to the touchline: '\"The guy was really remarkable. Someday we'll talk about it, Richard.\"'\n\nNeedless to say, they never did. 'If the public felt there was a certain mystery surrounding Led Zeppelin, they weren't alone,' Cole concluded. 'As close as I was to them, I felt there was something within Jimmy that he never let anyone see. Particularly when it came to Pagey's preoccupation with Crowley, s\u00e9ances, and black magic, I had a lot of unanswered questions.'\n\nPart of Page's mystery was that he was simultaneously a slightly androgynous boy-man and also carried a rather frightening aura: this was assisted by the atmosphere of menace around Led Zeppelin as a whole. His seeming a little scary was part of the attraction for many of his fans.\n\nSome of Page's more unfortunate character aspects disguised the fact that he was really an extremely evolved human being, and also essentially a nice bloke. For example, there was no doubting the personal loyalty that Page could display. His old friend Jeff Dexter managed America, a trio of expat Yanks who lived in the UK. With their lilting soft-rock sound they had enjoyed huge success globally with their 'A Horse with No Name' single, released the same day as _Led Zeppelin IV_.\n\nBut when Dexter was sacked by the band, Page was concerned, as was Peter Grant, who was also well acquainted with the ceaselessly scene-making Dexter. Grant and Dexter had known each other since the days of the celebrated 2i's Coffee Bar on Old Compton Street in Soho. When Dexter became a dancer with Cyril Stapleton's Orchestra, Grant \u2013 having been a wrestler himself \u2013 suggested Dexter take up the same craft under the moniker the Twisting Wrestler. 'It's all choreography, Jeff. Nothing to do with hurting each other,' Grant promised him. The diminutive Dexter demurred.\n\nDexter was now managing Isaac Guillory, a uniquely styled American folk singer based in London. To help out their mate, Page and Grant spoke enthusiastically to Atlantic Records about Guillory, and secured him \u2013 and his manager \u2013 an extremely substantial recording deal with the label.\n\nPerhaps it was a consequence of his shyness in his early years \u2013 as well as his damaged family background \u2013 that meant Page lacked immediate warmth and was suspicious of outsiders, which was ironic, as that was precisely what he was himself, to a rather extreme degree.\n\nCertainly, with the instant success of _Led Zeppelin IV_ he should have felt utterly validated. Even though he always pretended they meant nothing to him, the bad reviews had certainly hurt. Now he even had thorough approval from _Rolling Stone_ , whom he had once perceived as an enemy. But he was not so easily won over.\n\nIn a little over three years his Led Zeppelin project had become the biggest group in the world. They far outsold, both in terms of records and concert tickets, the Rolling Stones, the only other contender for the title. The fact that the Rolling Stones' albums never sold in large quantities was at that time little known. Yet in achieving his ambition for Zeppelin, Page encountered a similar phenomenon to that which Paul McCartney had found with the Beatles: having reached the absolute zenith of success, he discovered that there was nothing there.\n\nPage was getting into his shit. And, like many other successful rock 'n' rollers before him, he was also going slightly mad from the daily pressure. All those arcane books he had read and yet all these prosaic responsibilities with Zeppelin. Attention to detail had always been his thing, to a necessarily obsessive degree: who cared if modern stereo systems were not sufficiently sensitive to pick up the most subtle filigree flourishes he was applying to his recordings? It would linger there in the tune's backstory. But this was all so very wearing, leaving little time for sleep. 'I'm sure people aren't aware of this. I'm sure they think we sit on our arses all day long, but we don't. All I know is I haven't stopped for three years. If it gives you any indication, I haven't had a holiday ever since the group started,' he said the following year.\n\nOf course, the sleeplessness was hardly assisted by the amount of drugs that were now about the group. Industrial quantities of cocaine followed Led Zeppelin wherever they went; one story had a pair of cops turning up backstage at a venue in the southern US and finding Grant seated at a table piled up with what looked like a sizeable chunk of Colombia's annual cocaine production. They began to go through the motions of placing the manager under arrest. Grant glanced at the policemen and picked up a pile of cash, and then proceeded to deal it out: $5,000, $10,000, $15,000... But to no avail, it seemed, as they continued to read him his rights... $35,000, $40,000, $45,000, $50,000. Finally, the policemen looked at each other and shrugged. One of them leaned over, picked up the cash \u2013 and they left. As they stepped out the door, Grant uttered a final line: 'Pleasure doing business with you, gentlemen.'\n\nIn early February 1972 Led Zeppelin boarded an Air India flight at London's Heathrow Airport. They flew to Bombay for a four-day break on their way to their first tour of Australia; Peter Grant had secured round-the-world tickets from Air India for only \u00a3500 for each traveller. Following a reprise of the sexual shenanigans on their previous visit to Bombay, the musicians spent an afternoon enjoying a camel ride along an Indian beach, which left their bodies sore and battered. Both Page and Plant \u2013 especially Robert Plant, in fact \u2013 were taken with the notion of imbuing their own work with music from other cultures.\n\nIn line with Australia's much-trumpeted tall-poppy view of life \u2013 Someone getting above their station? Cut the buggers down to size! \u2013 the country's media and forces of law and order had a reputation for meting out harsh justice to visiting celebrities.\n\nAnd it seemed that an example would be made of Led Zeppelin. They arrived in Perth for their 16 February show at the Subiaco Oval \u2013 an outdoors show, as all the dates on this Australasian tour would be \u2013 before a crowd of 80,000 people. It was a sensational concert \u2013 there was even a stage invasion \u2013 and the crowd size was boosted by 300 or so fans who, to the chagrin of the local police, cut their way through fences and gates to get in.\n\nFollowing the show Led Zeppelin went to a nightclub in the city, where they ended the night banging out classic rock 'n' roll songs together on a tiny stage.\n\nAfter the group returned to the Scarborough Hotel and put their heads down on their pillows, there came a knocking at their door. It was the police, with warrants to search their rooms, which they duly did. As Led Zeppelin had only just arrived in Australia, they had not even made any drug connections yet. Always a professional despite his severe jet lag, Page was shocked at such incompetence: 'Those stupid arseholes. If they had waited a day or two, we might have had something.' Grant slept through the entire episode, and when he learned of it in the morning, he immediately hired a security team of former police detectives to act as a buffer against any further raids.\n\nAlthough a thunderstorm delayed their second date, a show in Adelaide, by two days, when it finally happened the local press were ecstatic about the gig, the loudest there ever: 'From the start, all eyes were on brilliant lead guitarist Jimmy Page. His electric guitar work was extraordinary. At one stage, using a bow, he smashed out a string of piercing notes only to end with a run of delicate sitar-sounding music. Thunderous applause followed all his work.'\n\nIn Sydney, a city famed for its gay population, they hung out with the transsexuals from a cabaret club called Les Girls. Questions were asked of the four members' sexuality.\n\nIn Auckland in New Zealand they played to the largest crowd ever gathered together in the country up to that point. Back in Australia, in Queensland's semi-tropical Brisbane, a version of Dion's 'The Wanderer' was slipped into the 'Whole Lotta Love' medley \u2013 for the only time in their career.\n\nReturning home via Bangkok, with the intention of pursuing further sexual possibilities, the musicians were refused entry to Thailand. Their long hair was a no-no. When Robert Plant pointed out that they had been allowed into the country the previous year, they were simply informed that the rules had now changed. Trouble with the forces of law and order in both Australia and Thailand: was someone keeping an eye on them?\n\nBack in the UK in March, Page immediately took the group into rehearsals for the new material he had been working on since January. The rehearsal space was a remote farmhouse in Puddletown, Dorset, arguably the UK's most beautiful county, on the shores of the River Piddle, which came with its own studio, called Jabberwocky.\n\nEddie Kramer, the engineer from New York's Electric Lady Studios, was flown over to join the group. Despite the success of the fourth album, Andy Johns had been replaced, perhaps as a result of his misguided desire to mix the album in Los Angeles. Soon, despite the high rental fee demanded by Mick Jagger \u2013 \u00a31,000 a week \u2013 they were all staying at Stargroves, the Stones singer's country mansion in Hampshire, with the Rolling Stones mobile studio wired up in the grounds.\n\nOne of the first tracks recorded, 'The Song Remains the Same', originally titled 'The Plumpton and Worcester Races', was laid down on 18 May. Page used a Fender electric 12-string, with Les Paul overdubs. In the tune there are traces of the highly organised arrangements of Yes, with Page sometimes recalling Steve Howe's six-string flourishes.\n\nFollowing the successful completion of this epic track, which would become the album opener, at around 5 a.m., Robert Plant had the idea to emulate his idol Ral Donner, who had recorded so many demos for Elvis Presley; he had in mind something in the vein of Donner's 'You Don't Know What You've Got', a hit in 1961.\n\nWhat transpired was not precisely in Donner's mood, but more like the bluebeat sound Plant had heard at Midlands Mod clubs in the mid-sixties. After Page rapidly constructed a chord sequence, John Paul Jones laid down a ska-style bass line, quickly picked up on drums by John Bonham. Almost immediately this transmogrified into the joyful 'D'yer Mak'er', a clear play on the word 'Jamaica', if the song's rhythm alone did not reveal its origins. Page's guitar playing gives the song an old-fashioned feeling \u2013 as though he is from time to time reprising his old hero Hank Marvin's work with the Shadows.\n\nThe slow, moody 'Rain Song' was consciously written by Page in response to George Harrison taunting Bonham that Zeppelin were incapable of writing a ballad. 'The Crunge', with its throwaway line 'Can you take me to the bridge?', was more a tribute to James Brown than to the oft-mentioned Otis Redding.\n\n'No Quarter', a melange of cosmic mess and obscure world-music references, had leapt straight from John Paul Jones's keyboard at his home studio in Crowborough in East Sussex; he had presented the song to the group almost fully formed. Always the quietest and most self-contained member of Led Zeppelin, Jones was the anchor of the unit, always there to assist Page on song arrangements. Jones was a fellow earth sign Capricorn, and Page was always adamant that this created a solid foundation for the quartet.\n\n'Black Country Woman' was recorded out on the lawn at Stargroves. A song that would not appear until the _Physical Graffiti_ album, it had Robert Plant's vocals almost interrupted by a jetliner passing overhead. At the singer's insistence, the aircraft's sound was kept on the track.\n\nAfter just over a week, Page decided that the acoustics at Stargroves were simply not up to scratch, certainly not on a level with those at Headley Grange. Led Zeppelin relocated back to Olympic Sound Studios in West London.\n\nDuring 1972 a distinct shift occurred in the dynamic of Led Zeppelin, which had up until now been seen as the child of the substantially pedigreed Jimmy Page, the archetypal manifestation of the guitar hero. When the group had started out Robert Plant seemed little more than a nervous, overgrown schoolboy, struggling with all his might to find his place in the group and the world. But in the three and a bit years since, the singer had evolved into the group's dominant presence, both in the eyes of fans and in the media. Invariably bare-chested, his leonine mane kissing his shoulders, rock's golden god \u2013 as he was frequently now described \u2013 had replaced the apparently moody Page as the visual representation of the group. Prone to all manner of rock star eccentricities \u2013 lax timekeeping most certainly one of them \u2013 Page had had that nickname 'Led Wallet' bestowed on him by crew-members shaking their heads at his financial tightness. But his singer was no better. Following their Alexandra Palace shows in London at the end of 1972, Plant would offer the entire road crew a single bottle of whisky for Christmas.\n\nIt was perhaps inevitable that the singer would replace the guitarist as the visual image of Led Zeppelin. Plant was the man who would stand at the front of the stage and address and embrace the audience. An open individual, he was also happy and at ease both with himself and in his relationship with the media, and the media reciprocated this, respectful of how he was usually ready with an intelligent answer to their questions. The old hippie within him was hard to suppress, and Plant was unquestionably a sensitive soul, yet he was no slouch when it came to self-belief, and he could also be seen as being a little too cocky and rather arrogantly pleased with himself.\n\nHe articulated his position to journalist Cliff Jones: 'Page, and Bonham to a degree, were different to me. I reasoned that I could sing about misty mountains and then chip a football into the back of the net on my days off. That felt like the good life to me back then. It wasn't all-consuming for me in the way it was for the others.\n\n'Don't forget that we had no choice but to get caught up in all that hotel-room and drug-binge kind of thing, because it was part of the experience, almost expected. But I always knew there was a time out when I'd get off the bus and come home.'\n\nBack in the US for a summer tour, Page spent time at Electric Lady Studios in New York, tidying up the new record. On Wednesday 14 June 1972, Led Zeppelin played Nassau Coliseum on New York's Long Island. The concert was reviewed by Robert Christgau in _Newsday_ : 'Jimmy Page is a highly proficient electric blues guitarist whose expertise is essential to the group's effect, but the star of the show is vocalist Robert Plant.' Christgau also saw through to the heart of the construction of the group's material: 'At some deep level, Led Zeppelin's music is about technology. Philosophically, the band prefers humanity pure and simple, but in practice it must realise its humanity technologically. That seems truer than most good-time pastoral fantasies.'\n\nOn the Friday, Catherine James, who had not seen Page since their fling in Los Angeles in 1969, received a surprise phone call. By now she was living with her son Damian in Ridgefield, Connecticut, some 50 or so miles from Manhattan. 'No matter how much time went by, the sound of Jimmy's soft, reticent voice always stopped my heart cold,' she said. 'I hadn't seen him in over two years, but his voice still made my insides stir. He was in New York at the Drake Hotel, and asked if he could come up for the weekend. I thought, \"This has to be a dream.\"'\n\nA couple of hours later Page drew up outside her house in a shining black limousine. 'Jimmy was just as dazzling as the last time we met. He's also the only man who has ever left me at a loss for words. I don't know why, but I always felt slightly shy with him... I thought I was a bit more self-assured, but the mere sight of him getting out of his limo and strolling up my walk gave me the familiar jitters. Trying to maintain some sense of coolness, I greeted Jimmy like he was a distant cousin. With a quick kiss, I announced, \"Damian and I are just off to the market; you're welcome to wait here or come along if you like.\"\n\n'He said he wanted to go with us, and I showed him how I made the silver Pontiac fly over the dips in the road. We were having a sweet time, and my coolness quickly turned into mush. We had a late-night candlelit dinner and kissed till our lips were swollen.'\n\nThey spent the weekend together, going for walks in the woods, listening to Joni Mitchell, kissing and cuddling, everything Catherine James could have dreamt of. 'Jimmy finally said the magic words: \"Why don't you come to England?\"'\n\nWouldn't you think Catherine James would have jumped at the idea? But no, she was in a different life now, looking after her son in the country, where she had built a new and satisfying existence for herself. More to the point, on a purely practical level where would Page have lodged her? What would Charlotte Martin's view of this have been, had she learned of it? Was Page reacting to Catherine in this manner because he was in despair over his relationship with Charlotte? Or was this simply a classic example of self-indulgent rock-star philandering?\n\nWhatever it was, Catherine felt she had no choice but to turn down the opportunity. However, she gladly accepted his offer to fly with him to Los Angeles, where Zeppelin were due to play the Forum on 25 June. She arranged child care for Damian and spent a week at the Hyatt House with Page. 'The shows were stunning. The silhouette of Jimmy cloaked in shimmery velvet, moons and stars, and the haunting, abandoned sound of the bow gliding across his guitar were enchantingly sensual. To me, Jimmy was Led Zeppelin, the sorcerer behind the magic; he definitely had it down.\n\n'After my whirlwind week of rock and steamy, romantic sex, I actually looked forward to the sanctuary of my little house, away from the glitz and glamour of Hollywood.'\n\nThat show at the Forum was the band at one of their ultimate peaks. Thirty years later, a live recording of the concert, plus further extracts from their Long Beach Arena gig two days later, was released as the sensational _How the West Was Won_ , a triple live CD, one of Led Zeppelin's greatest-ever and most representative releases. Page was fully aware of the show's magnificence. 'I think,' he told _The Times_ in 2010, 'what we did on... _How the West Was Won_ \u2013 that 1972 gig \u2013 is pretty much a testament of how good it was. It would have been nice to have had a little more visual recordings, but there you go. That's the conundrum of Led Zeppelin!'\n\nJust back from America in July 1972, Jimmy Page once again went into the studio with his friend Roy Harper at Abbey Road. He played electric guitar on two tracks for the _Lifemask_ album, 'Bank of the Dead' and 'The Lord's Prayer'.\n\nPage retreated briefly to Boleskine. There he was joined one afternoon by fellow Heston native Ritchie Blackmore, former member of Lord Sutch's Savages, a fertile musical training ground. Blackmore had by now become the powerhouse guitarist with Deep Purple and was also an aficionado of Aleister Crowley; Purple would tour the US only a couple of notches in popularity below Zeppelin.\n\nBlackmore was accompanied to Boleskine by Dick O'Dell, his group's lighting director. O'Dell found the experience 'very interesting and a little scary. The house was spooky \u2013 and Gothic, of course. It was a classically rainy, misty, dark Loch Ness day. The house had lots of amazing art, sculpture and weird logos from Jimmy Page's various societies. Including, obviously, pentacles.' That afternoon there was, said O'Dell, an unmistakable element of rivalry between the two gunslinger guitarists: 'Cordial but slightly like two matadors... I guess Ritchie wanted to see the house. I reckon he was jealous: probably wanted to buy it himself. I always thought Page was much more serious about Crowley, Druidism, Magick, Celtic folklore etc. Blackmore liked the image!'\n\nThey had afternoon tea and a couple of joints, before making their excuses and departing.\n\nIn October 1972 Page and Plant returned to Bombay in India to investigate the possibility of recording with Indian musicians. The guitarist had been in touch with his friend Ravi Shankar, asking the sitar master to help him in choosing appropriate musicians. The eminent Indian had a think, then he recommended Vijay Raghav Rao, Films Division of India's principal soundtrack composer and arranger. For what would be termed _The Bombay Sessions_ , Rao brought in Sultan Khan, a master of the very difficult sarangi, a bowed Indian instrument.\n\nWith the recording of the new album complete, there was the not-insignificant matter of the record's sleeve to be designed, which had been something of an issue on the previous two LPs. The most highly regarded design company in London at the time were Hipgnosis; since their design for _A Saucerful of Secrets_ , the second album by Pink Floyd, for whom they became designers of choice, Hipgnosis had proven themselves to be on the zeitgeist of contemporary album art. Their work combined the wilfully surreal, sex and satire, playing with the senses in their distortion of convention. After Storm Thorgerson, who founded the company in 1968 with Aubrey Powell, had designed the cover for Douglas Adams's book _The Hitchhiker's Guide to the Galaxy_ , the author described him as 'the best album designer in the world'. As well as working with the Floyd, Hipgnosis delivered sleeves for, among others, Free, the Nice, Emerson, Lake and Palmer, and Yes. The previous year, 1971, they had designed the packaging for T. Rex's _Electric Warrior_ , the biggest-selling LP in the UK during that 12-month period. (A little-known fact was that in 1970, out of friendship, Page had personally tutored Marc Bolan in the art of playing the electric guitar.)\n\nWhen Thorgerson was called in for a meeting with Grant, Page and Plant, he was informed that the new Zeppelin album was to be the first to have a title: _Houses of the Holy_. Through his esoteric studies, Page had concluded that human beings were 'houses of the Holy Spirit'.\n\nDespite plenty of evidence in the tone of Hipgnosis's previous album sleeves, the trio had not really appreciated the humour at the heart of much of the design company's work. Page was more than a little surprised when Thorgerson returned with what he claimed was his first rough attempt: a photograph of a tennis court and a tennis racquet. When the mystified guitarist requested an explanation, Thorgerson had a three-word explanation: 'Racquet. Racket. Geddit?' Page asked Thorgerson to leave, although he did concede that the designer had shown 'some balls'. Surprisingly, the band decided to stick with Hipgnosis, and they set up a meeting with Aubrey Powell.\n\nPowell had a rather different concept to his partner for the fifth Led Zeppelin album sleeve: to create an image of children ascending a rocky hill. The idea came from science-fiction writer Arthur C. Clarke's novel _Childhood's End_ ; the fact that Clarke was later outed as a paedophile lends an awkward subtext to this source material.\n\nIn the end only two children, both naked, were involved in the photographic shoot, siblings Stefan and Samantha Gates, their images repeated several times. Page claimed the image symbolised, 'Innocence... the idea of us being vessels of houses of the holy'. It was only two years since Blind Faith had adorned their first and only album's cover with an image of a nude pre-pubescent girl: how times would change. The inner sleeve of _Houses of the Holy_ contained even greater grounds for controversy, depicting one of the children being held aloft in a sacrificial posture.\n\nThe ten-day shoot for the sleeve took place on the Giant's Causeway on the north coast of Northern Ireland. When Powell mentioned to Peter Grant that the complex logistics of the expedition might prove very expensive, the Falstaffian manager barked back at him: 'Expensive? We're Led Zeppelin \u2013 we don't care about money!'\n\nWhen it was finally released on 28 March 1973, the complex diversity of material on _Houses of the Holy_ again led to baffled reviews. By this time Page knew what he was likely to be reading: 'People still have this preconceived notion of what to expect. But this will be something really new. If you carry on on just one plane, you just repeat yourself.'\n\nOn 4 May 1973 Led Zeppelin were once again on tour in the United States. _Houses of the Holy_ had been released six weeks previously and, although it went to number one almost immediately, it would soon find itself sliding into the slipstream of the slowly building juggernaut sales of _Led Zeppelin IV_.\n\nThe audience size at the first couple of dates was worthy of Zeppelin's new status as the Biggest Band in the World. An eminence reflected in their use of the _Starship_ , a Boeing 720 available to rent for $2,500 per flight hour. They were the first act to use the renovated plane, which came with its own organ as well as bedrooms and bars; the flight attendants were delighted to work aboard, helping themselves to rolled-up $100 bills when the band and their entourage had departed.\n\nSome 50,000 fans came to Atlanta's Fulton County Stadium for the first concert, and 56,800 the next day at Florida's Tampa Stadium, the latter producing gross earnings of $309,000 \u2013 not bad for a night's work. The size of the Tampa crowd unquestionably raised the bar for Led Zeppelin, and Peter Grant ordered full-page ads to be taken out in major newspapers across the US advising that the date was the largest attendance for a single performance in history.\n\n'Hello. It seems between us we've done something nobody's ever done before... and that's fantastic,' uttered Robert Plant to the crowd as the show kicked off. But perhaps the majesty of the occasion trammelled the group's chops: parts of the Tampa set were irredeemably sloppy, something Zeppelin \u2013 like their great rivals the Rolling Stones \u2013 could be more often than they would like to admit.\n\nTwo days later, however, journalist Lisa Robinson was transported by what she considered a magical performance in Jacksonville, Florida. 'There were no intermissions, no waiting, no tuning up, no bullshit,' wrote Robinson, who would become tight with Jimmy Page, in the UK's _Disc_ magazine. 'Just music. Just gorgeous rock 'n' roll music at its most desperate. The performance was so incredibly timed that you were never completely aware of just exactly when one number started and another began, and the acoustic numbers and the ballads blended in perfectly with the rockers. You couldn't help but beg for more. It was impossible to be a part of that experience and not watch, and listen with a total awe. We don't have bands like this, you know. YOU don't have bands like this... but you do have Led Zeppelin. And they know what they have. They know the high they can achieve, and they're here again \u2013 their album is number one in the country and they're going to go and play everywhere and celebrate rock 'n' roll. God bless them.'\n\nFollowing their experience in Sydney, Led Zeppelin seemed to have developed a fondness for transvestite bars. In New Orleans, while hanging out in the French Quarter, they spent their time in gay bars. 'The New Orleans drag queens always seemed to be having much more fun than the people we'd meet in straight clubs,' thought Richard Cole. 'We also loved shocking people, and there was no better place to do that than a bar where it was often only us and a few transvestites.'\n\nBut not everything ran smoothly on this tour. The 30 May show at Led Zep temple the Forum in Los Angeles was moved to 3 June after Page sprained his hand by leaning on a wire fence at LAX while signing autographs. 'Quite honestly, I don't know why we've had such phenomenal success,' Page told the _Los Angeles Times_ during this brief hiatus. 'Perhaps you could relate it to street music and the fact that people feel more of an affinity to Zep's music because it's not constantly hammered down their throats from every direction. All I can say is that whenever we've gone on stage or into the studio, we've always done our best. We've never really been involved in the media, we've never done a TV programme, and air play, of course, is limited because of the fact that we don't record singles.'\n\n'By the end of a tour, everybody is getting pretty much blown out,' Roy Harper, who was the opening act for Led Zeppelin for most of their 1973 US dates, said in 1974. 'I mean you have no idea, you have absolutely no idea, of what the pressures are like. Peter Grant jestfully referred to me as the social worker on the last trip. There's a limit to what human beings can take, and on a cross-country American tour you can watch the gradual disintegration. And when you run into the average hotel jobsworth, you don't actually want to play around with him too much.\n\n'You're going grey, so life gets into a pattern of activity that's inescapable. You reach the ultimate, which is, \"What can we do to keep ourselves together?\" I've seen cars driven into swimming pools, and walls blown out of hotels with dynamite. But that only happens when you've reached the point of total stress, when you've gone beyond all endurance.'\n\nWith its film world and show-business foundations, coupled with its location at the most extreme edge of the Western world, Los Angeles was home to much that was bizarre. This reflected its relatively recent history. During the 1850s the tiny City of Angels had been infamous as one of the most murderous societies in America, where lynching often took the place of legal execution. 'There is no brighter sun... no country where nature is more lavish of her exuberant fullness,' a local wrote in 1853. 'And yet, with all our natural beauties and advantages, there is no country where human life is of so little account. Men hack one another to pieces with pistols and other cutlery as if God's image were of no more worth than the life of one of the two or three thousand ownerless dogs that prowl about our streets and make night hideous.'\n\nOver a hundred years later, nothing seemed to have changed too much. Many of the city's inhabitants had come in search of fame \u2013 though not everybody, by any means \u2013 and it was still a wild place. As the 1960s shifted into the next decade, the thinking \u2013 sometimes exaggerated by drugs \u2013 behind the era's supposed sexual revolution had turned somewhat rancid. Charles Manson and his family might have had something to do with this.\n\n'You never knew what people were capable of,' said B. P. Fallon, Led Zeppelin's new press agent. 'They'd want me to get a message to Jimmy, and you didn't know whether they were going to pull out a knife or what. So instead I introduced Zeppo to people like Les Petits Bon Bons, who were these wonderful raving young queens from California who'd give Bonzo pictures of their cocks with glitter on them. We went to gay clubs because it was more fun, and simply brought the girls with us.'\n\nIn Los Angeles in the first part of the 1970s there was a sense that anything could happen, especially in Hollywood. As well as prime Mexican and Colombian grass, cocaine was readily available. Nestled amidst the head shops peddling pipes, bongs and packets of rolling papers, there was a 'massage parlour' south of Sunset Strip tellingly titled The Institute of Oral Love, a favourite of road crews.\n\nThe Los Angeles baby groupies were a further sign of the times, as though summoned by the spirit of the Rolling Stones' 'Stray Cat Blues', with its challenging I-don't-care-if-you're-15-years-old line. Fitted out with easily obtainable fake IDs, these LA girls \u2013 often barely into their teens \u2013 were often the scions of fractured Beverly Hills showbiz marriages.\n\nRodney Bingenheimer's English Disco \u2013 Rodney's, as it became known \u2013 opened in 1972 on Sunset Boulevard, and served Watney's Red Barrel beer on tap, which was imported from England, as was much of the music. The sounds of the Sweet, in particular, sailed out of its doors, but also Gary Glitter, Mud and Suzi Quatro. Bingenheimer had visited the UK in 1971, where he was taken by the first stirrings of glam rock; urged on by David Bowie, he returned to LA the next year determined to make his mark.\n\n'Once inside, everybody's a star,' wrote Richard Cromelin the next year. 'The social rules are simple but rigid: All you want to hear is how fabulous you look, so you tell them how fabulous they look. You talk about how bored you are, coming here night after night, but that there's no place else to go. If you're not jaded there's something wrong... If you're 18 you're over the hill.'\n\nThere were other groupie watering holes \u2013 the Whisky a Go Go and the Rainbow Bar and Grill, both on Sunset Strip, while the rooftop pool of the nearby Continental Hyatt House on Sunset was a daytime option \u2013 but Rodney's was tailor-made for the needs of visiting rock stars, often British. Although they were wary of their wives and girlfriends seeing photographs of them with the club's female clientele, Led Zeppelin thought Rodney's was a very good idea, which was hardly surprising. Rodney's was a paean to rock-star narcissism, its female assets offered in the pages of _Star_ magazine, a kind of house publication that only lasted for five issues before it closed following an onslaught of criticism from a shocked general public. Edition one included an article entitled 'Those Foxy Hollywood High Girls', which revealed the magazine's demographic. The lead feature in that issue \u2013 'Your Very Own Superfox: How You'll Know It's Him' \u2013 expressed the philosophy of the baby groupies: 'Foxy Lady, it is written in the stars and in the hearts of every worshipper of the Zodiac, from the inner brooding soul of the Capricorn woman to the deep, easy warmth of the Lady of Sagittarius, that there is a time for her to have her very own SUPERFOX. It is written that the time must come for a girl to move forward and up from the ranks of the shy, blushing Teenybopper, and to express herself as a brave new woman in a brave new world.'\n\nThe queen of these brave new women was Sable Starr, who, in the June 1973 edition of _Star_ , published when she was 15, revealed that she was 'close friends' with David Bowie, Marc Bolan and some other big names. Spirit's Randy California had taken her virginity when she was just 12. She would eventually run away from home at the age of 16, moving to New York for an inevitably ill-fated relationship with Johnny Thunders after the New York Dolls played in Los Angeles.\n\nAlthough they liked to think of themselves as muses, most of these girls were little more than trinkets, abused victims. And, as their circumstances dictated, many of them were also hard as nails and capable of being considerably vicious. Jimmy Page would later tell of how one of his girlfriends from that scene had once bitten into a sandwich to discover it contained razor blades. 'I'd be on the road with Hawkwind or whoever, writing for the _NME_ , and we'd check into the Hyatt and Zeppelin would be there,' said Mick Farren. 'And the whole place was full of the stinkiest fucking groupies. There was something very unclean about the whole deal. Rod and the Faces sort of kicked it off, but it went to some kind of zenith with Zeppelin... with Zeppelin it just seemed to be running in semen and beer and unpleasantness and old Tampaxes.'\n\n'Something about Zeppelin's energy really altered the _joie de vivre_ of the LA rock scene,' said Miss Pamela. 'They thought they could get away with anything \u2013 and they could, because everyone wanted to get near them.'\n\nWhat on earth was going on here with Led Zeppelin \u2013 what was the drive behind such behaviour? Clearly it was a power trip: these young girls were not going to tell these guys that they were full of shit. But aren't these guys, our Led Zeppelin rock 'n' roll gods, also chronically immature? Rock 'n' roll often freezes people emotionally at the age they enter it, with their every wish catered for from then on. As Steve Winwood once remarked to me: 'When I left Traffic to become a solo act, I didn't even know how to go to the post office and buy a stamp.' And people who become rock stars are almost always driven by some psychological need, usually deriving from some form of damage that leads them to need the validation of audience acceptance. I asked life coach Nanette Greenblatt about the consequences of this behaviour.\n\n'I agree the young women will not be calling out the behaviour of these guys,' she said. 'The immaturity is linked also to addictions. Finding stuff outside of yourself to prop you up, and make you feel okay. Often inner resources and the creative journey to make the music, write the songs and be on the road, would bring up great highs and proper lows. This takes one psychologically to the edges. Coping with these probably fuelled a lot of dysfunctional behaviours. Those who managed to navigate healthy, connected relationships and friendships sometimes fared better. I think also some people had a calling to express their music. Driven by that urge and unable to contain or understand drives from their conditioning, they could go off the rails. In artists there is a high incidence of seeking and finding religions, occult, sex cults, drugs etc. The creative process can have a devastating effect, especially in the public eye. The public are also fickle. So careers can be unstable. Huge amounts of luxury can feel empty and unfulfilling \u2013 all the things that are supposed to make you happy, and they don't, which is confusing. You are adored but you aren't loved for you. It can feel empty. Re-inventing yourself is a challenge. Inspiration can dry up. A kind of numbness can lead to even more extreme behaviours in an attempt to feel alive: the self-harming model, where hurting yourself makes you feel a touch more alive.'\n\nA close contender for LA's number-one groupie was Lori Mattix, Sable Starr's best friend, a mixed-race girl whose photograph, when shown to him by Led Zeppelin press agent B. P. 'Beep' Fallon, appealed to Page to the point of infatuation. He got her phone number from Fallon.\n\n'I got to photograph Lori because she was in my room,' said Beep Fallon. 'Why would I not photograph her? The thing about groupies that's misunderstood is that it was all consensual. The girls were the predators, not the bands. Lori and Sable were very funny, very bright; they wouldn't take any shit from anybody.'\n\nTall, with a trim frame, her pretty face and large brown eyes framed by cascading chestnut curls, Lori had many admirers, not least David Bowie, to whom she had lost her virginity when she was just 14. But none more so than Jimmy Page. As a Scorpio, she would have made a strong connection with Page's Scorpio rising.\n\nWhile on the road in Texas he called her: 'Hi, this is Jimmy Page and I wanna meet you.'\n\n'Yeah, sure,' said Lori, assuming it was a prank call and hanging up.\n\nBut when Zeppelin hit Los Angeles, Lori and her friends went up to the Hyatt House's rooftop pool, with its views of the Hollywood Hills behind. Page approached her, but she knew that he was still, to an extent, involved with Miss Pamela, who had a reputation for physical intolerance towards anyone trying to get close to him. Addressing him as 'Mr Page', she told him: 'I really can't talk to you.' 'Honey, if you come with me, nobody'll touch you,' he replied.\n\nAt Rodney's the next night, Page arrived with Miss Pamela. But when Lori went to the bathroom, he followed her in, she claims. That night was the start of their relationship.\n\nWith her tumbling, curly locks, Lori Mattix was, to an extent, a mirror image of Jimmy Page, not unlike Mick and Bianca Jagger. No wonder he loved her so much: she looked just like him. Also, as Jagger had done with other girlfriends, Page styled Lori: 'He was always very conventional and conservative. He wanted me to be such a lady. He used to make me wear long dresses and look gypsy-like.'\n\nWhat on earth did Lori Mattix's mother think of her pubescent daughter hooking up with a man almost twice her age? Rather like the parents of Priscilla Beaulieu when a suitor called Elvis Presley came calling on their underage daughter, she seemed to go along with it, to all intents and purposes.\n\n'He was a real gentleman,' Lori Mattix told Stephen Davis. 'And she knew that he was a really respectable guy and that he had money and, I mean, what is she gonna say? You know, she knew that I was doing it anyway, so she figures if I'm gonna be doing it, who better with?\n\n'After that first year, Jimmy took me along to all the shows. Sometimes they would dedicate a show to me! And if I wasn't with him, he would call me every day from wherever he was. Especially at the time he was in his prime, 73 to 75, that was the prime of Zeppelin. After that, he got kinda smacked out.'\n\nOn 20 July 1973, seven days before the first of three dates at Madison Square Garden that would conclude the US tour, Peter Grant called American-born film director Joe Massot. Page and Grant had long discussed a feature film, almost certainly a documentary, about Led Zeppelin. Peter Whitehead's footage from their 1970 Royal Albert Hall show had been intended as the raw material for it, but at the time it was deemed that the film had been badly lit; this footage would emerge later, in the 2003 release _Led Zeppelin DVD_.\n\nIn 1970 Joe Massot, whose film _Wonderwall_ featured George Harrison's first soundtrack, had moved into a house in Pangbourne, and he and his wife first became friends with Charlotte Martin, and then Page himself after Charlotte invited them to the boathouse for dinner.\n\nPage invited him to Zeppelin's groundbreaking performance at the Bath Festival, and Massot decided there and then that he would like to film the act. He had made several offers to film Zeppelin since, but Grant always turned him down.\n\nWhen Page moved to Plumpton he lost touch with Massot. But when the filmmaker saw the scale of the venues the group would be playing in the US he reacquainted himself with Page and pitched an idea for a documentary that would incorporate live performance and more intimate, backstage film. Page liked the notion and referred him to Richard Cole, who also appreciated the concept of the film, although Cole said that Grant would have his own ideas. And he did: Grant wanted a better-known director, one with a first-class pedigree. Yet Massot's persistence paid off, and finally Grant agreed to the director filming his act.\n\nSo celebratory was the mood on tour that Grant and Page decided it was time to move ahead with the project and film the three nights at Madison Square Garden. 'It all started in the Sheraton Hotel, Boston,' said Grant. 'We'd talked about a film for years and Jimmy had known Joe Massot was interested \u2013 so we called them and over they came.' It was all very quickly arranged. Grant declared he would personally finance the movie and Massot would receive a fee, with all footage being the legal domain of the act, in the firm hands of Steve Weiss, their extremely efficient lawyer.\n\nMassot hurriedly assembled a three-camera crew in time for Led Zeppelin's Baltimore date, on 23 July 1973, and the next night in Pittsburgh, as a dry-run; it was only the New York shows that he would actually shoot. These were the last concerts that the group would play that year. But afterwards, despite New York filming costs of $85,000, it became clear that there were plenty of missing elements from the footage. Remarkably, after three separate performances having been filmed, there was not a single complete version of 'Whole Lotta Love', Led Zeppelin's signature song. And there were niggling details that made things difficult: despite all four members being asked to wear the same clothes each night, John Paul Jones claimed not to have received the instructions and wore a different outfit each time, a cause of considerable continuity problems during editing. Massot did film some interesting backstage footage, however, including Peter Grant berating an unofficial-merchandise seller.\n\nIt was during the second Madison Square Garden show that an extraordinary, and still unsolved, mystery took place at the Drake, Led Zeppelin's New York hotel \u2013 glimpses of which ended up in the resulting film's footage.\n\nRichard Cole and lawyer Steve Weiss had placed in the region of $203,000, largely in $100 bills, in a safe-deposit box in the hotel. Why would they have so much cash? The group liked having it on tap, Cole said, so they could always 'buy a guitar in the middle of the night, or a bit of blow'. In fact, Cole would regularly travel with $50,000 in his pocket, prepared for such an occasion. Because they needed to pay the cost of their plane at the end of the tour, they had even more than they usually carried.\n\nThe previous night, Cole had opened the safe to take out $8,000 for Page to buy a classic Les Paul guitar, and all the money was there.\n\nAs the group were about to leave for the venue for the second night, however, Cole again checked the safe to make sure there was sufficient to pay both Massot's film crew and the fee for the _Starship_.\n\nThere was no money there whatsoever. Cole told Grant and Weiss, who were waiting in the lobby, that all their cash had vanished. The frequently irascible Grant simply reacted to the large problem with sangfroid.\n\nCalling the police meant first involving the three men in another task: completely cleaning out each of the group's accommodation of any drug residue, especially cocaine, as it was likely that everyone's rooms would be searched.\n\nCole was initially the chief suspect in the eyes of the police, and he was given a lie-detector test, which he passed with flying colours.\n\nAs the group returned to the hotel from yet another triumphant show, news of the missing money had broken. Grant took it upon himself to grab a camera from the neck of a persistent _New York Post_ photographer and toss it to the ground. For thus validating his reputation as the most dangerous and volatile manager in the music business, he was immediately arrested for assault and taken downtown to the Tombs. After an hour or so of questioning by the FBI about the theft, he was released without charge. He was never handcuffed, though; the police officer who took him to the station had once drummed with a group supporting the Yardbirds and recognised the manager immediately.\n\nNew York photographer Joe Stevens was in the hip Manhattan nightclub Max's Kansas City: 'The joint filled with people from the Zeppelin gig at Madison Square Garden. An hour or so later Page strolls in with their Irish publicist B. P. Fallon. We chatted about the gig and there was general blah-blah. But then someone blurted out to the two about how the newspapers in New York City were making big headlines about Zep's manager Peter Grant arranging to have the previous night's Madison Square Garden take stolen from their hotel's safe. The two laughed. Page said, \"It's probably true.\" Fallon said he was there when the money was deposited, and he saw Grant get a receipt for the money. At that point the conversation changed to an art installation of a crushed auto that had begun to leak transmission fluid onto the nightclub's floor. The Andy Warhol contingent were holding court in the back of the club dining room and neither heard nor experienced any of this.'\n\nIn October, back in the UK, Joe Massot set about filming additional fantasy sequences. Almost inevitably, Robert Plant was filmed riding a steed in the role of a medieval knight, with his wife and children by a babbling country brook; John Paul Jones read stories to his kids; John Bonham drove a hot rod and ploughed fields. And Jimmy Page?\n\nPage insisted on being shot on the full moon, on 12 October 1973, on a rocky outcrop behind Boleskine House. In the filmed sequence he climbs upwards until he reaches the top, where he is met by a hooded hermit figure, of the same ilk as in the tarot pack and the gatefold of _Led Zeppelin IV_. The hermit's face then morphs through time, revealing it to be that of an ancient Jimmy Page, an antique Zoso: Page's self-perception, the ancient man of wisdom, essential for spreading his myth and that of Led Zeppelin.\n\nWith his purchase of Plumpton Place, Page had set himself up as one of Britain's new aristocrats. But a gentleman with a country estate requires a town house in London, so he set about finding the right one.\n\nThe Tower House, at 29 Melbury Road in London's exclusive Holland Park, is a neo-medieval structure built by architect William Burges as a 'palace of art', in the Gothic Revival style. Since his teens, Page had been fascinated by Burges, whose work was interwoven with the Pre-Raphaelite movement.\n\nDominated by a distinctive cylindrical tower and conical roof, the house was built of red brick. The ground floor had a library, drawing room and dining room, and there were only two bedrooms. Each room had its own theme, such as astrological symbols, butterflies, the ocean. A Grade I listed building, the place felt like high art, as though ordained from above.\n\nPerhaps presciently, the bedroom decoration \u2013 exaggerated poppies covering the panels of a bedside cupboard \u2013 suggested another of Burges's abiding interests: opium.\n\nThe poet John Betjeman, who lived there in the early sixties, had this to say of the house: 'A great brain has made this place. I don't see how anyone can fail to be impressed by its weird beauty... awed into silence from the force of this Victorian dream of the Middle Ages.'\n\nThe actor Richard Harris purchased the house from Lady Jane Turnbull in 1969 for \u00a375,000, gazumping Liberace after learning that the flamboyant American entertainer had yet to put down a deposit. 'It was a strange building and had eerie murals painted on the ceiling... I sensed evil,' wrote the artist Danny La Rue in his autobiography of a visit to Tower House. Harris claimed the house was haunted by the ghosts of children who had lived in a demolished orphanage formerly on the site \u2013 the actor placated them by buying them toys.\n\nA haunted mansion? Just the thing for Jimmy Page. In 1973 he bought Tower House's lease for \u00a3300,000, pipping David Bowie, his fellow Capricorn superstar and Crowleyite rival, to the post. 'I was still finding things 20 years after being there \u2013 a little beetle on the wall or something like that. It's Burges's attention to detail that is so fascinating,' said Page, for whom detail had always held its own high place, in a 2012 interview.\n\nSome of the detail Page himself brought to Tower House was equally culturally significant, like the rows of velvet suits, neatly hung according to colour. Page has never thrown away a single item of clothing, preserving it all, a further art statement assiduously cared for by dedicated staff who fight the eternal war against moths.\n\nSome ten minutes walk from the house, at 4 Holland Street, just off Kensington Church Street, Page set up his own occult bookshop, the Equinox Booksellers and Publishers, as it was grandly titled. _The Equinox_ had been the name of Aleister Crowley's own biannual magazine.\n\nDesigned expensively for Page by an architect in the manner of a _fin de si\u00e8cle_ occult lodge, his shop had its share of Art Deco detail and Egyptian motifs, as well as Crowley's birth chart pinned to one wall. He set up the Equinox because he had become frustrated at entering such shops on his travels and never finding what he was looking for. 'There was not one bookshop in London with a good collection of occult books and I was so pissed off not being able to get the books I wanted,' he wrote in his photographic autobiography.\n\nHe intended to republish long-out-of-print occult works. The first and only books published by the Equinox Booksellers and Publishers were _The Book of the Goetia_ , personally translated by Aleister Crowley himself, and _Astrology, A Cosmic Science_ by Isabel Hickey. But the musician would find the world of esoteric publishing more complex than he had perhaps expected. Mind you, the shop itself would become a focus for aspects of life that Crowley himself might have approved: the consumption of heroin was commonplace. 'They were all busy doing smack in the top room at Equinox,' said Jeff Dexter. 'The initial burst of smack in London came in with Eric [Clapton] and Delaney and Bonnie. And John Lennon.'\n\n'I used to go over there to score,' said John Dunbar, the former husband of Marianne Faithfull.\n\n## 16\n\n# THE KING AND JIMMY PAGE\n\nOn 28 October 1973 Led Zeppelin's legendarily substantial contract with Atlantic Records was due for renewal. The band were now responsible for 25 per cent of Atlantic's sales, and Ahmet Ertegun was anxious to retain such a cash cow.\n\nAlthough already wealthy beyond his wildest dreams, Jimmy Page now saw an opportunity to truly secure his pension. As the Beatles, Rolling Stones and more recently Elton John had done before them, he and Peter Grant decided to form their own record label, something to which the other three Led Zeppelin members each agreed. Unlike the Beatles' and Stones' labels, however, they were insistent that this would not turn into a vanity project: they would sign cutting-edge artists and promote them to success. By setting up their own label through Atlantic, Ertegun and Jerry Wexler's company would essentially become Zeppelin's distributors, although Atlantic remained involved in the marketing.\n\nGrant held a meeting with Ertegun and, after an all-night session between these two music-business _\u00e9minences grises_ , a deal was finally struck. The Atlantic boss emerged into the dawn light with the line: 'Peter, you've taken me to the cleaners.'\n\nBut what would the label be called? There were some predictable suggestions: in addition to Led Zeppelin Records, Stairway, Slag, Slut and Eclipse were mooted, but thankfully dismissed. Then came an odd contender, Swan Song, an idea from Page, a reference to the pair of Australian black swans that roamed freely about his Plumpton residence. Page considered the noise these swans emitted in the moments before their death to be 'one of the most beautiful sounds in the world'. He had played around with the name for a tune he was working on, but instead it became the name of Led Zeppelin's own record company.\n\nAs a piece of symbolism, the name 'Swan Song' had considerable resonance, as the ensuing difficult years would prove. The traditional meaning of the phrase is the end of a final act, a last statement before the endgame is arrived at. Was this Page's subconscious means of somehow drawing to an end the subtly ongoing crisis that the entity of Led Zeppelin was creating in the lives of all around it? For if you use Swan Song Records as a chapter marker in the life of the group, it is clear that from then on matters begin to unravel at a frightening pace.\n\nAs you would expect from a group whose leader had such a creative aesthetic, the Swan Song logo seemed like high art. It was based around a work by the 19th-century painter William Rimmer, _Evening: Fall of Day_ , which Page found in Philippe Jullian's book _Dreamers of Decadence_. Rimmer's painting had been 'improved', to an extent, for the logo: now it appeared to show Icarus falling from his celestial splendour after flying too close to the sun. Later, in an interview with _Mojo_ in 2015, Page said: 'If you think about it in relation to the original Led Zeppelin idea of a lead balloon, it's carrying on the original idea of that, isn't it? The idea of the swan song is the dying song of the swan, okay? So there's a parallel.'\n\nThe Swan Song label was an almost immediate success, as early as June of 1974. Although Bad Company were signed to Island Records in the UK, elsewhere they were a Swan Song act. Moreover, they were managed by Peter Grant. Clearly a supergroup-in-waiting, Bad Company had Free's impressive blues-wailing singer Paul Rodgers and drummer Simon Kirke; playing guitar was Mott the Hoople's Mick Ralphs; and on bass was Boz Burrell from King Crimson.\n\nBad Company's eponymous first album went to number one in the United States and number three in the UK. 'Swan Song was initially a great idea,' said Simon Kirke. 'It had that Island Records vibe, in that it was formed by musicians to look after their musical interests and those of other bands. Of course it was a business and was run as such, but it wasn't a shrine to capitalism by any stretch of the imagination.'\n\nBut there were a couple of other acts on Swan Song who did not fare so well. Peter Grant's old friend Maggie Bell, late of club favourites Stone the Crows, was signed up, the intention being to turn her into the UK's Janis Joplin. The first time Bell met Grant, she told him that he reminded her of Orson Welles in _Citizen Kane_. His response? 'Yeah, do you want to be my little Rosebud?'\n\n'He was absolutely enormous but he was a very kind man. I was like a daughter to him, but looking back he didn't really know what to do with me. He managed loads of guys and my career suffered through that.' Maggie Bell's LP _Suicide Sal_ , on which Page played guitar \u2013 on 'If You Don't Know' and 'Comin' On Strong', a couple of hours' work \u2013 was released in 1975. She then moved to New York for a year, recording a pair of albums that Swan Song never released. 'I paid for them,' she said. 'But to this day I don't know what happened to them. I was told they weren't good enough, but believe me they were!' Instead, Maggie Bell ended up working on reception at the Swan Song offices.\n\nThe Pretty Things were also signed to Swan Song. One-time rivals to the Rolling Stones on the London R&B circuit, their singer Phil May was friends with Page, who adored their 1964 single 'Rosalyn'. Their 1968 album _S.F. Sorrow_ , the first ever concept LP, had been a critical success, but there was a feeling that the group were past their sell-by date. This did not prevent their _Silk Torpedo_ album being given a lavish launch in the UK, however. Chislehurst Caves, to the south-east of London, was hired for a Halloween launch party in 1974, one that would go down in rock 'n' roll legend. As Ahmet Ertegun, whose new velvet jacket was sprayed with jelly at the event, once commented: 'Throw a party. And promote the hell out of the party!' With strippers dressed as nuns doing tricks with crosses and candles, Aleister Crowley would have adored the occasion. As everyone grew progressively more drunk and drugged, the party finally wound up with John Bonham and his cronies hurling food at everyone.\n\nJanine Safer, Swan Song's US publicist, had a different point of view to Simon Kirke: 'Swan Song was for and about Led Zeppelin, primarily. To a lesser extent it was about Bad Company. To hardly any extent it was about the Pretty Things. Maggie, though, held a very special place in the pantheon, because Peter loved her and Jimmy loved her. Detective had a brief flurry of activity, but it was a case of Hurry Up and Wait, long months of doing absolutely nothing. No one would hear from Peter and no one would hear from the band.'\n\nPremises were acquired for the label's London headquarters at 484 New Kings Road, in the World's End section of Chelsea, a rundown, scruffy neighbourhood that had always had a criminal subtext. Swan Song's offices were no improvement on the area: beat-up, battered furniture, uncarpeted stairs, more like a squat than the centre of operations for the Biggest Band in the World. Jimmy Page lived in palatial splendour, which he rarely left for 484 New Kings Road: why should they be bothered about what the place resembled? Besides, there was something of an early distressed look about 484 New Kings Road, situated above a branch of the British Legion, which could almost be judged as an anti-aesthetic.\n\nNear Swan Song's HQ was a pricey bar called J Arthur's, favoured by Zeppelin members and Swan Song employees, as well as posh girls and gangsters. The legendary Granny Takes a Trip, from where Page bought some of his most beautiful clothes and which also for a time dispensed heroin to those in the know, was almost next door at number 488 \u2013 though the shop would close the year Swan Song moved in. With what in hindsight seems a poetic significance, Malcolm McLaren and Vivienne Westwood had set up their own small fashion emporium, now named Sex, a few hundred yards to the east along the same block. Very soon the Sex Pistols, who would deliver especial antipathy towards Led Zeppelin, would form in that store.\n\nAs manager of both Led Zeppelin and Bad Company, and as titular head of Swan Song Records, with a 90-minute train ride in to London from his home near Lewes in Sussex, Peter Grant had his plate full. The pressure would soon start to show, with staff becoming genuinely nervous of the manager's furious tantrums \u2013 which increasingly could be diagnosed as cocaine rage.\n\nAs though adding to his own mystique, Jimmy Page had resolutely refused to meet Elvis Presley when he saw the King at Las Vegas's International Hotel in 1969 with Miss Pamela. Could he simply have been overawed by the very notion of meeting this idol, the man who had introduced the world to the liberating force of rock 'n' roll?\n\nAgain, when the entire group went to see Elvis Presley on Saturday 10 June 1972 at Madison Square Garden, they didn't get to meet him.\n\nOn 11 May 1974 this all changed. Page, Robert Plant and John Bonham went to watch Elvis once more, at the venue Led Zeppelin had made their own, the Forum in Los Angeles.\n\nThe group were in town for the launch party of Swan Song Records the previous night, thrown at the sumptuous, distinctly pink Beverly Hills Hotel, and the evening had not been without considerable controversy. Page had taken up with Bebe Buell, the girlfriend of Todd Rundgren, the mercurial musician and producer. Inevitably this was to the considerable chagrin and pain of the now 16-year-old Lori Mattix.\n\nBebe Buell had first met Page the previous year in New York, when she had been introduced to him by her friend Patti D'Arbanville, celebrated in Cat Stevens's 1970 song 'Lady D'Arbanville'. Page had wanted her to come with him to the Plaza Hotel, where he was staying, so they could 'party', with all the euphemism that word contains. But Buell had been preoccupied with returning home to continue an ongoing row she was having with Rundgren \u2013 over D'Arbanville, in fact, whom she had found sitting on her boyfriend's knee when she had arrived home earlier.\n\nLater that year, at an Eric Clapton show in Manhattan, Mick Jagger tried to chat her up. Part of his come-on line revolved around warning her off Page: 'You haven't been out with Jimmy Page? You must never date Jimmy Page.' Wouldn't you think these to be the kind of words that would only increase her fascination with the Zeppelin guitarist? Jagger was clearly showing some nervousness about his rock 'n' roll love rival.\n\nAt the beginning of May 1974 Buell flew with Rundgren to Los Angeles, checking in at the Hyatt House. After yet another row, Rundgren headed up to San Francisco to play a show, leaving Buell at the Hyatt, along with Rundgren's South American raccoon, almost inevitably named Kundalini, after the primal energy of the coiled female serpent in Hindu philosophy.\n\nIn the Hyatt's lobby Buell ran into Kim Fowley and Rodney Bingenheimer, who were there because Led Zeppelin were coming in from the airport 'to host the biggest party of the year for the launch of their Swan Song label. They were the biggest band in the world in 1974.'\n\nExtremely distressed at having been treated badly by Rundgren, she was sobbing to Fowley and Bingenheimer in one of the hotel's elevators when the door opened and Page, Plant and Cole stepped in. They had just arrived at the hotel and were heading for their rooms. 'Jimmy was wearing a pair of dainty black boots, crushed blue-velvet pants, a beautifully ruffled Edwardian shirt, and a velvet jacket worthy of Beau Brummell,' Buell wrote in her book _Rebel Heart_. 'His pale, handsome face was framed by exquisite black ringlets. He looked like Sir Lancelot.'\n\nPage asked Buell if he hadn't met her with Patti D'Arbanville in New York, which she immediately denied, snuffling and running out of the elevator. Page got her room number from Rodney Bingenheimer.\n\nAt five the next morning a sleeping Bebe Buell received a phone call. It was Jimmy Page asking her to come up to his suite and have breakfast with him. Playing the sympathy card, he told her he was extremely upset: he had just returned from a session with Joe Walsh, 'playing guitar on a song about his wife and child, who were recently killed in a car accident. Please come and join me for breakfast. I'm very upset and lonely.'\n\nBuell said she would only go up to see him on condition that she could bring Kundalini with her, feeling that the raccoon gave her some edge in the rock 'n' roll eccentricity stakes. Besides, she couldn't leave her on her own. She went up to his suite in her pyjamas, wearing no make-up.\n\n'Come in, darling,' Page said, welcoming her with a bow. 'Would you like some cocaine? Are you hungry? I've got a great idea. Why don't we give this fruit basket to the raccoon and put them both in the bathroom?'\n\n'We proceeded to hang out,' said Buell, 'drinking mimosas, doing some lines, and comparing notes on our current problems.'\n\nWhen Peter Grant appeared, he questioned Buell as to whether her boyfriend would want to come and shoot Page in the kneecaps. She assured him that Rundgren had better things to do, having effectively dumped her and run off with someone else in San Francisco.\n\nGrant then went to the bathroom, only to discover \u2013 to his great surprise \u2013 the raccoon. Not only that, but Kundalini had unleashed her primal energy: the bathroom was covered in poo, probably a consequence of all that fruit.\n\nPage was moved to another suite, and he and Bebe Buell finally went to bed together, the musician immediately going down on her: 'He told me I would sleep much better if I had an orgasm; otherwise, the cocaine would keep me awake, and I didn't want any of the Valium he was offering me.'\n\nNot long after falling asleep, they were woken by a frantic Lori Mattix attempting to enter the room: 'I just remember the cacophony of some girl screaming \"Jimmy!\" outside the door. Then Richard [Cole] suddenly showed up and dragged her off in hysterics.' A couple of hours later they were woken yet again; Buell's room remained unpaid for, and her luggage was about to be removed. Page immediately handed Cole the outstanding $50 for the room. 'Well, Richard, it's very simple,' he said. 'Get the bags and bring them here. She'll be staying with me.' Buell was 'kind of shocked by his presumption, but I was also very happy.'\n\nThen Page told her about the 'lovely party' they would be throwing for Swan Song at the Beverly Hills Hotel, saying, 'I would love you to be my companion for the launch.'\n\n'I became Jimmy's girlfriend for the week,' said Buell. 'I stayed with him and was never far from his side.' Every night they ate at expensive restaurants; during the day they would visit metaphysical bookstores. 'We spent a lot of time in bed... We had a powerful sexual relationship. It was very beautiful. He never tried to have anything but completely straight sex with me, although he had one weird penchant. When he kissed me, he loved to spew his saliva into my mouth. It was odd. I thought of it as his way of coming in my mouth without coming in my mouth. Otherwise, we had the most wholesome sex imaginable... Jimmy was never violent; he never tried to practise black magic.'\n\nThe group leader may never have resorted to physical aggression, but others in the Zeppelin camp were known to throw their considerable weight around. One night Page and Buell went to the Rainbow Bar and Grill to have dinner. 'I noticed that there was a lot of violence surrounding Zeppelin,' she said. 'Somebody came over to our table, and that irritated everyone. Richard Cole hit the guy with his elbow and he fell to the ground, next to his teeth. That was a very disturbing thing for me to witness, because I never thought that violence was part of rock 'n' roll... But Peter Grant brought the gangster image to the rock 'n' roll scene, and he prospered. Richard and Peter were not to be tangled with. They were rough players.'\n\nThere was a public scene as security guards kept Lori Mattix \u2013 who had arrived off her head on Quaaludes \u2013 away from Page, and therefore Buell, at the Swan Song party. 'And it was made very clear to Lori \u2013 who was probably the most beautiful girl in LA and had given herself exclusively to Jimmy from age 14 to 16 \u2013 and Miss Pamela that they were history.\n\n'I was very attracted to Jimmy Page,' said Buell. 'He was my type \u2013 very dashing, very English, very Renaissance. He had that otherworldly, other-time vibe. If you fantasised about being a princess and having a prince come and sweep you off your feet and take you on horseback to his castle, Jimmy Page was Sir Lancelot. What girl wouldn't enjoy that fantasy, even if it was only for a week?'\n\nThe night following the Swan Song party, Buell did not accompany Page to the Forum to watch Elvis Presley.\n\nTowards the end of the show, Elvis asked for the arena's house lights to be switched on so he could take a look at the audience. Beginning his next song, Willie Nelson's 'Funny How Time Slips Away', he suddenly paused and spoke to his band. 'Wait a minute, wait a minute, hold it,' he said, laughing. 'If we can we start together, fellas, because we've got Led Zeppelin out there, and Jimmy Darren, and, uh, a whole bunch of people, and let's try to look like we know what we're doing, whether we do or not... Now, what were we doing?'\n\nFollowing the concert, Page, Plant, Bonham and Grant were taken to the King's hotel suite, where he was staying with his girlfriend, a recent _Playboy_ centrefold. 'We went up to his suite and his girlfriend Ginger was there with just a few other people,' Page said later. 'I can tell you, we were really nervous. When he came to the door, he started doing his famous twitch. You know, he didn't put that on \u2013 that was something he really did.'\n\nAlthough scheduled to visit Elvis for no more than 20 minutes, they ended up being with him for over two hours. John Bonham broke the ice with a classic-car conversation, and later Elvis admitted to his guests that he had never heard any of Zeppelin's songs, other than the inevitable 'Stairway to Heaven'.\n\nWhat he had heard, however, were scurrilous tales of Zeppelin on the road. Were they true? Elvis wondered.\n\nIt was left to tactful Robert Plant to issue a denial: 'Of course not. We're family men. I get the most pleasure out of walking the hotel corridors, singing your songs.'\n\nPlant recalled that 'we all stood in a circle and discussed this whole phenomenon, this lunacy... Elvis was very focused, very different to what you now read.'\n\nPage told the King that Led Zeppelin rarely soundchecked, and that when they did, all Plant wanted to do was sing Elvis songs. Laughing, Elvis asked Plant which of his tunes the singer selected. 'I told him I liked the ones with all the moods, like that great country song \"Love Me\".' To Elvis's considerable amusement, Plant proceeded to sing his rendition of 'Love Me' to the King of Rock 'n' Roll. Elvis broke up in laughter.\n\nAs they left Elvis's suite, extremely happy to have met their hero, they heard a voice behind them. 'So when we were leaving, after a most illuminating and funny 90 minutes with the guy, I was walking down the corridor,' remembered Plant. 'He swung round the door frame, looking quite pleased with himself, and started singing that song: \"Treat me like a fool...\" I turned around and did Elvis right back at him. We stood there, singing to each other.'\n\nLed Zeppelin then flew to New York, booking the entire first-class cabin of an American Airlines plane so that the raccoon could fly with them. 'We had a party flying across America at 35,000 feet,' said Bebe Buell.\n\nIn Manhattan they checked into the Pierre on Fifth Avenue, and Page had two connecting suites: 'He used one suite for entertaining and the other to live in, because he was fastidious and he didn't like the reek of beer cans and drug paraphernalia, or getting the smell of cigarette smoke on his clothes.'\n\nNot that the lovers confined themselves to their suite all of the time. 'During the days, we went to art galleries and museums, but mostly we went shopping. Jimmy bought great quantities of shirts and jackets; occasionally, he would buy me a dress or a pair of shoes, and he also bought me a wonderful book on the Pre-Raphaelite painter [Edward] Burne-Jones.'\n\nWhen it came time for Page to return to London, Buell drove out to the airport with him in a limousine. 'He gave me the impression that their relationship [with Charlotte Martin] was souring and he wasn't sure what its future was going to be. He left me dangling, but it was very romantic and he told me he would call me.'\n\nIn September 1974 Bebe Buell called Led Zeppelin's London office, asking for Jimmy Page to be informed that she would shortly be arriving in London. Clearly he had not given her his home phone number. What Buell did not mention was that she would be accompanying her boyfriend Todd Rundgren on a promotional tour for his record company, Warner Brothers.\n\nLodged at the prestigious Savoy Hotel, Buell and Rundgren were sitting down to breakfast when a huge bunch of flowers arrived, accompanied by a card from Page that contained his phone number. Rundgren's response? To take his girlfriend's plate of scrambled eggs and throw them against the wall. Then he delivered a diatribe against Page: 'He's bad. He's evil. He's dark. He's the devil. He's got a woman and a kid. Once he gets tired of you, he'll retire you. Soon you'll be too old for him.' Buell swore to Rundgren that she would never see Page again.\n\nThe pair went to Paris and Amsterdam on further promotional work, before returning to London and checking in at the Montcalm Hotel, close by Marble Arch. As soon as Rundgren disappeared for a meeting with publicity guru Derek Taylor, Buell called Page, and he talked her into coming round to see him at Tower House. She had told Rundgren she was meeting some model friends and would link up with him that night at the Speakeasy.\n\nBuell and Page started drinking champagne as soon as she arrived at Tower House, and within 15 minutes they were in bed together. 'In Jimmy's defence,' she wrote, 'he never attempted to use a whip on me, never hurt me sexually, never tried to do anything weird to me... When I hear the legends and myths, I'm always perplexed. I was Guinevere and he was Sir Lancelot, and Todd was King Arthur... And I really thought Jimmy loved me. I thought there was something there.'\n\nShe woke up the next day, having missed the Speakeasy. In considerable anguish, she called Derek Taylor, who told her that they had the police looking for her.\n\nBriefly reconciled with Rundgren at the Montcalm, Buell remained in their room as he went to the Warner Brothers offices. Then she called Page, who told her she could only come to his place if she was going to stay there with him. She said she would come for a couple of days. 'Ten minutes after swearing to him that I wouldn't get in touch with Jimmy, I couldn't stop myself. Maybe it was the music. Maybe it was his Satanic Edwardian quality. Maybe it was the medieval Sir Lancelot vibe. I didn't know and I didn't care. I just wanted to be with Jimmy.'\n\nReluctantly, Rundgren let her stay on in London when he flew back to New York. 'Todd had this theory that Jimmy was evil and he was good. And I was the virgin angel sacrifice in the middle of this duel between the two powers. He felt that Jimmy collected women and that once Jimmy had wooed me away from him and dominated me completely, I would become yesterday's news.'\n\nWhat did Bebe Buell experience when she once again visited Tower House? 'When I went back to Jimmy, he was a vision in a beautiful white suit. He got an erection, which I couldn't help noticing. He looked at me and said, \"See what you do to me? You make me so hard.\"'\n\nThe pair took mescaline and went to bed, where they seemed to spend most of the time. 'When you're tripping, an erection looks even larger than it is; it takes on a whole other dimension,' she said. 'I was afraid to have sex with him for a minute, because I was hallucinating that his penis stretched to the other side of the room. I needed to pull myself together and realise that it was an average-size penis.' That night, still tripping on the mescaline, they went into the Tower House's sizeable garden 'to look for fairies'.\n\n'Jimmy was very sexy. I think that he was having fun, enjoying a very pure exchange with a woman. I was different. Most of the women he knew were wilder and expected the macabre from him. I think if a woman had wanted her ass spanked and her hair pulled, he would gladly have delivered. If a woman had wanted to be beaten with whips, he would have obliged. If a woman wanted a cigarette put out on her chest, he would have done it.'\n\nShe described them going out to eat at a high-end Indian restaurant, and how Page would keep people at arm's length when he was in public. 'It was because people didn't know who he was. I think it was because they were genuinely afraid that he was Satan, that he had some sort of evil allure... Mick Jagger is supposed to be Lucifer, but people never act that way around him. He gets a lot of, \"Hey, it's Mick Jagger. Hi!\" I never saw that happen to Jimmy Page. Furthermore, unless it was a good-looking girl, Jimmy would act oblivious when someone was having a conversation with him. If some testosterone-driven guy came running up, saying, \"Oh my God! You're my hero,\" he would just look straight ahead and not even acknowledge the person.'\n\nPage asked Buell for her date of birth and drew up her astrological chart. But this reading concerned him: something in it seemed inappropriate for him.\n\nAll the same, Page's intentions seemed to be to have Buell live in the house in London while Charlotte and Scarlet remained in Plumpton. 'Of all the men I saw in these years, Jimmy Page was the only one I was seriously considering leaving Todd for.'\n\nIn the November 1974 edition of _Playboy_ , in which Buell was the centrefold, she was identified as Rundgren's girlfriend. And in the editorial copy that accompanied her nude spread, Mick Jagger was mentioned as a friend who 'called regularly from Montauk'.\n\n'That annoyed Jimmy Page no end,' she said.\n\nHowever, the _Playboy_ spread caused problems for her modelling career. It was suggested she move to London and work there until the heat evaporated in the more puritanical USA. Moreover, Page had started calling again, asking her to come and visit him in London, followed by a cable sent by Peter Grant, requesting her presence in London in November. So she went.\n\nBebe was supposed to be staying in the flat above Equinox on Holland Street. But Eric, the store's manager, told her that Charlotte and Scarlet would be staying there instead. For, in a touch of Dionysian symmetry, there had been another scandal.\n\nRon Wood, still a member of the Faces, and his wife Krissy had been to visit Page and Charlotte at Plumpton. After telling her husband she no longer loved him, Krissy Wood became Page's live-in girlfriend for the next 12 or so months. Ron Wood briefly went off with Charlotte, and then Pattie Boyd. When Led Zeppelin played the Nassau Coliseum on 13 and 14 February 1975, Ron Wood joined them each night on guitar for the encore of 'Communication Breakdown'. Earlier, 'Woody', who seemed to live life as though in permanent disbelief and gratitude at the fortunate hand fate had dealt him, had phoned Page. 'How's our bird?' he asked him.\n\n## 17\n\n# COCAINE NIGHTS AND HAUNTED HOUSES\n\nWhen Kenneth Anger met Jimmy Page he would no doubt have mentioned that, in his youth, just prior to the Second World War, he had seen a Nazi zeppelin prowling the air along the Californian Pacific coast.\n\nBrought up in Los Angeles, an alumnus of Beverly Hills High School, Kenneth Anglemeyer \u2013 he altered his name to the simple but telling 'Anger' for reasons of brevity \u2013 was turned on to movies by his actor grandmother, a friend of the director Max Reinhardt, and he set up a film society to show little-known European films. Anger was one of the first openly gay directors in Hollywood, and the homoerotic _Fireworks_ , made in 1947, was his first film. Later he took his friend Dr Alfred Kinsey, the famous sexologist, to Aleister Crowley's abbey in Sicily, where he spent a summer scraping off whitewash that had been applied to Crowley's paintings after the Great Beast had been expelled under Mussolini's orders.\n\nAnger financed his own films during the latter half of the 1970s through his book _Hollywood Babylon_ , a magazine-style tome that recounted many of Hollywood's dirtiest secrets. (When I bought a copy imported from the US in 1975, it was from a small bookshop on Holland Street, only a few yards from Equinox; it seems not unreasonable to assume that Anger himself \u2013 who would have been in residence at Tower House at the time, certainly visiting Equinox \u2013 could have provided the store with its copies of _Hollywood Babylon_.)\n\nAnger first met Page in 1973 at a Sotheby's auction in London, where they were both bidding for a pornographic manuscript by Aleister Crowley. 'He, of course, had more money than I did,' Anger said later.\n\nBonding over their fascination with Crowley, Anger accepted Page's invitation to go with him to Boleskine House and exorcise the building of the headless man who had so thoughtlessly been rolling his head about the property. Then Anger asked Page to write the soundtrack for the film he was working on, _Lucifer Rising_.\n\nThe two had much in common beyond a love of Crowley, not least a rock-hard core belief in a total extension of consciousness to embrace all possibilities. 'I think that's what you have to keep in mind when you are hearing\/looking at Jimmy and Kenneth's work,' Steve Parsons, formerly Snips, the singer with 1970s cult band the Sharks, whom Page would later call on, told me. 'It's an audible\/visible extension of a much more involved and complicated process, which includes mental, spiritual and physical reconstruction of the senses.\n\n'Both men have made contact with and seek to \"bring down\" star beings from the past and the future \u2013 Kenneth works in elegant silent gesture and Jimmy utilises thunder and lightning to power his musical machine.\n\n'Our boys did give it a go but, as is mostly the case, it ended in tears. Not sure what Kenneth thinks about _Lucifer Rising_ now as he was obviously angry (the clue's in the name) for a long time and, as always, Jimmy keeps his thoughts to himself (probably in another dimension on a finely printed page).'\n\nExtremely iconoclastic, _Lucifer Rising_ is based on the theory that the audience will 'get' Anger's redefining the notion of Lucifer \u2013 in his terms, the bringer of light, who had essentially been given a bad rap. Set in Egypt, presenting a series of Thelemite rituals, _Lucifer Rising_ seems to be about Crowley having _The Book of the Law_ dictated to him in Egypt in 1904. Visually stunning, _Lucifer Rising_ is a beautiful film, the dream-like substance of Anger's filmmaking providing a sumptuous and rather profound experience, though non-Thelemites may find the film slightly (but only slightly) difficult.\n\n'For me,' says Snips, ' _Lucifer Rising_ is essentially an optimistic piece concerning renewal through the actions of the primordial mother and father summoning their daughter, Lilith, from the hell worlds below up to the earth plane, where she will greet visitors from space.'\n\nAnger's film had yet to be edited, and with editing equipment installed in Tower House to save the shambles of _The Song Remains the Same_ , Page invited Kenneth Anger to his London home to work on the movie. Meanwhile, he promised, he would work on the soundtrack.\n\nThe Madison Square Garden shows filmed for _The Song Remains the Same_ in July 1973 were the last Led Zeppelin played until 11 January 1975. After the concerts, with all due secrecy, Robert Plant had an operation to remove nodules from his vocal chords \u2013 a perennially worrying medical development for untrained singers like Plant. During the 1973 American tour his vocals could be unpredictable to say the least. When Zeppelin played Chicago on 7 July 1973, his voice had seemed utterly shot right from the beginning of the set, and there was similar evidence at several further shows.\n\nFollowing the operation, Plant was obliged not to speak for three weeks. A further consequence of the procedure was that Led Zeppelin's singer would never again be able to reach the high notes that had been such a feature of his vocal performances. His singing on the soon-to-be-recorded _Physical Graffiti_ is different from previous Zeppelin recordings: he sounds more comfortable, controlled and accomplished, with almost as much raw power still present, but rarely hitting those bitch-on-heat wails of earlier days \u2013 'In My Time of Dying' is an exception.\n\nPlant's need for a vocal remedy was indicative of a broader malaise: the group's lifestyle hardly leant itself to disciplined vocal practice. Beginning with the 1972 Japanese tour, on which John Bonham behaved so egregiously, the levels of excess in and around the act had developed to a worrying extent.\n\nThe 1973 American tour featured enormous amounts of cocaine: before he performed his 'Moby Dick' drum solo, Bonham would scarf up a handful of coke from a sugar bowl kept by his drum-stool; meanwhile, the other group members would step backstage for their own lines of coke, frequently with the addition of a blowjob. Alcohol was ubiquitous: the drummer was almost permanently drunk; and even Page's booze intake was now a cause for concern. Occasionally heroin was present; nothing like it would become, but it was edging in. And Page, a Capricorn, an astrological sign rather partial to hard drink and drugs, was being pulled into its potentially lethal orbit.\n\nBack in Britain in 1973 he spent some time in his personal archives, tracking down tunes that Zeppelin had recorded over the years but never released. He hoped they would furnish him with sufficient material to ensure that the next Led Zeppelin release, the first on their own label Swan Song, could be a double album. The two-LP set had become a mark of status for all the major players in popular music: the Beatles, Rolling Stones, Bob Dylan, Jimi Hendrix and the Who had all released significant double albums. If the biggest band in the world did not follow suit it could be interpreted as diminishing status. A double record would also bring in substantially more cash for Swan Song, a point that would not have been overlooked by the ever financially cautious guitarist.\n\n'I didn't want it to be a double album with any padding on it,' he told _Rolling Stone_. 'It would be a double album with all character pieces, the way that Led Zeppelin did their music with the sort of ethos of it, if you like, that everything sounded different to everything else.'\n\nBrand-new material would be recorded to complement what he curated. _Led Zeppelin IV_ , by far the group's most commercially successful album, had been recorded at Headley Grange. For their sixth LP, Page decided that it should be used once again, and sessions were booked for November 1973.\n\nThen an utterly unexpected crisis arose: John Paul Jones, always the almost unknown face of the group but an essential musical fit, was considering leaving Led Zeppelin. He cited his time away from his family as his principal gripe, and claimed he had been offered the job of choirmaster at Winchester Cathedral. The Headley Grange sessions were abandoned, and Jones was given leave of absence from the group to consider his options. The time booked at Headley Grange was not wasted, however, as Swan Song's premier signing stepped in to record their debut album _Bad Company_.\n\nJones eventually decided against leaving Led Zeppelin, and recordings for what would become _Physical Graffiti_ resumed in mid-January 1974, running for six weeks until the end of February. Ronnie Lane's mobile studio \u2013 a cheaper option than the one owned by the Rolling Stones \u2013 was employed at Headley Grange, with Ron Nevison as recording engineer.\n\nNo one involved with the project particularly wanted to spend their nights at creepy Headley Grange, and everyone instead checked in to the nearby Frensham Pond Hotel \u2013 with one abstainer. Page, seemingly at ease wherever spirits roamed, was happy to spend his nights at Headley Grange alone, able to work on ideas until dawn if necessary. (In his fascination with haunted properties, was there an element of showing off \u2013 of metaphysical machismo? Jimmy Page, the only one who'd sleep with the spectres? Well, he would, wouldn't he? It could only enhance his four-dimensional image.)\n\nPage had already done plenty of work for _Physical Graffiti_ at Plumpton Place. At the top of his Sussex house he had had a multi-track studio installed, where he would work on 'textures'. 'I had the whole of \"Ten Years Gone\", all of the guitar orchestration, prepared in that house. I came up with \"The Wanton Song\" and \"Sick Again\", and I had the whole concept of \"Kashmir\" basically there,' he told _Rolling Stone_.\n\nBut it was the return to Headley Grange that Page found inspiring. 'I knew how we did the drums in the main hall for the fourth album's \"When the Levee Breaks\". And some numbers would come out of thin air, like for example the way \"Rock and Roll\" did on the fourth album, and then on _Physical Graffiti_ , \"Trampled Under Foot\", which came out of thin air like that, just starting out of a riff. I was basically musically salivating on the way there.'\n\nEven before setting foot in Headley Grange, the band had three tracks already recorded there while making _Led Zeppelin IV_ : 'Boogie with Stu', 'Night Flight' and 'Down by the Seaside', which was heavily influenced by Neil Young's 'Down by the River'. 'Bron-Yr-Aur' had been written for the third album. Plus there was 'Houses of the Holy', the title track for the fifth album, which hadn't fitted the mix of that record's other tunes; 'Black Country Woman', in which Robert Plant sang freely about his sexual relationship with his wife's younger sister, had also been recorded for _Houses of the Holy_ in the garden of Stargroves, that plane flying overhead at the beginning of the tune. 'The Rover' too had first been essayed on the _Houses of the Holy_ sessions: 'The whole thing about \"The Rover\" is the whole swagger of it, the whole guitar-attitude swagger. I'm afraid I've got to say it, but it's the sort of thing that is so apparent when you hear \"Rumble\" by Link Wray \u2013 it's just total attitude, isn't it? So that sort of thing, which is sort of probably in my DNA to be honest,' said Page.\n\nThe Headley Grange _Physical Graffiti_ sessions began with just Page and John Bonham there. Page couldn't wait, he said, 'to get the drums in the hall, to get this big drum sound and then play the riff of... \"Kashmir\"'. Originally titled 'Driving to Kashmir', 'Kashmir', a place neither Page nor Plant had ever been, was developed from another piece Page had been working on: 'I had it before going in there [to record]. I had a piece of music that I'd been working on, and just on the tail end of it I had that riff. I thought, \"Uh-oh. This is something I really want to try.\" I couldn't wait to get into Headley Grange with John Bonham and do this.' The song, which he knew had to be built around the drum kit, is 'like a child's riff. Musically, it's a round, like \"Fr\u00e8re Jacques\", where you can lay things on top of it.' Robert Plant told Page he had some lyrics he had worked on when they had visited Morocco together, although this was well after the entire musical structure had been assembled.\n\nWith its epic sweep and shifts of pace, 'In My Time of Dying', which ran to over 11 minutes long, was a close rival to the mighty 'Kashmir' for the greatest track on _Physical Graffiti_. It was a reworking of Blind Willie Johnson's 1927 song 'Jesus Make Up My Dying Bed', itself a version of a traditional gospel song; Bob Dylan had recorded another version of the song. 'There were no edits or drop-ins or overdubs to the version you hear,' said Jimmy Page. 'This is Led Zeppelin just going for it for an 11-minute song with all the changes in it and everything and the musical map that you have to remember when it goes 1-2-3-4, tapes rolling.' At the end of the song, Plant's exultation 'Oh my Jesus' mutates into 'Oh my Gina'. Page expressed his surprise at Plant's daring in so admitting his affair with another rock star's wife.\n\nThere was the occasional absurdity. One morning John Bonham arrived with a bag containing 1,500 pills of Mandrax, the UK equivalent of Quaalude. Bonham intended to hide the pills by taping them to the inside of his drum heads, but his plan was flawed: as his drum roadie pointed out to him, Bonham had a Perspex kit. On another occasion, recording stopped while the band led farm animals up to Headley Grange's first floor \u2013 an example of 1960s-style 'looning' \u2013 while flares were let off. Recording was abandoned for some days after Peppy, one of the roadies, drove Bonham's brand-new BMW 3.0 CSi into a wall. Terrified, Peppy hid in a wardrobe for 36 hours until Bonzo calmed down.\n\nSome of the new material was caught and wrapped on the first take, as both 'Custard Pie', a Zeppelin term for female genitalia, and 'Trampled Under Foot' were, though the latter was subjected to copious overdubs. On the new tune 'Sick Again' Plant seemed at times to be channelling Steve Marriott, as he had on 'Whole Lotta Love'.\n\nSilverhead were an early sleaze-rock outfit, fronted by swaggering vocalist Michael Des Barres, his androgynous look perfectly suited to the dying embers of glam rock. From an eminent British family, Des Barres had been educated at the exclusive Repton School; as a consequence of his love of drama, he was given a part in the 1967 controversial anti-racism film _To Sir, with Love_ , starring Sidney Poitier. In 1977 he would marry Miss Pamela Miller, who became Pamela Des Barres. Before that he was extremely close friends with Jimmy Page, an indubitable drug buddy.\n\nThe pair first met in the summer of 1974, when B. P. Fallon brought all of Led Zeppelin and Peter Grant to a Silverhead show at a Birmingham club, one of the last gigs that Des Barres's band would play \u2013 the group exploding, he said, 'in a cocaine frenzy. Our fan-base was coke-dealers. They got Peter to come and see the band. We were playing this club in Birmingham and there were eleven people in the audience, and four of them were Led Zeppelin.\n\n'I was a really existential bastard and that day I'd eaten so much hash. I was still floating and didn't give a fuck, and loved Jimmy from that one moment when I'd met him.\n\n'At an early age I met Sidney Poitier: I've never met anyone who had that much charisma. So I had the advantage of that. All the same, going back after the gig to Bonzo's farm for a jam in a tiny room, I marvelled at the ease and confidence with which Jimmy would play: what he did was staggering. So that I thoroughly enjoyed.'\n\nHe and Page clicked, said Des Barres, 'because I mentioned Rimbaud at the right time. Jimmy is an academic. He would stroll around New York buying books. Pamela would go with him.'\n\nDes Barres found himself invited down to Plumpton Place. 'The real story is that Jimmy is a great artist and Shel Talmy recognised it first. We'd sit around, off our heads, talking about Shel Talmy, playing with a set of tarot cards that Aleister Crowley had not only designed but also owned, Jimmy wearing a cloak that had been Crowley's.\n\n'Led Zeppelin was not necessarily fun for Jimmy: it was colossally hard work. The hugeness, those dark winters, both on tour in the United States and of the soul. You're left with a visual image that incorporates that violin bow and Jimmy Page's hair.'\n\nIn August 1974 Led Zeppelin adjourned to Shepperton Studios to restage the Madison Square Garden nights. By now Joe Massot had been taken off the project, replaced by Peter Clifton.\n\nAt the very beginning of September, Jimmy Page and Peter Grant flew out to Austin, Texas, for ZZ Top's First Annual Rompin' Stompin' Barn Dance and Bar BQ at the University of Texas Memorial Stadium. Before a 90,000-strong audience, ZZ Top were supported by Santana, Joe Cocker and Bad Company, who were kicking off the event. Bad Company effectively stole the show, Page joining them onstage to play guitar on 'Rock Me Baby'.\n\nPage bonded with the group, especially with singer Paul Rodgers, a pointer to the future. Four days later he joined Bad Company onstage again, on the same number, at the Schaefer Music Festival in Central Park in New York. (With John Paul Jones accompanying him that time, Page would repeat his encore appearance with Bad Company at the end of the year, at their 19 December gig at London's Rainbow.)\n\nOn 14 September 1974, Page, along with John Bonham, played with Crosby, Stills, Nash and Young at the after-party of their Wembley Stadium concert; the tunes to which he added his guitar were 'Vampire Blues' and the title track from Neil Young's magnificent new _On the Beach_ album. The setting was the extremely upmarket restaurant Quaglino's, which had a small stage on which the musicians could play until the sun came up.\n\nOn 16 October 1974 Page recorded a tune he had written entitled 'Scarlet', dedicated to his now two-year-old daughter. Joining him were Keith Richards on guitar and lead vocals, bass player Rick Grech, formerly of Family and Blind Faith, and drummer Bruce Rowland, then with Fairport Convention; original Rolling Stones pianist Ian 'Stu' Stewart also played on the tune. 'It sounded very similar in style and mood to _Blonde on Blonde_ tracks,' the Led Zeppelin leader said in an interview with Nick Kent the next year, referencing Bob Dylan's classic double LP; he also defined the song 'a folk ballad with reggae guitars'. The extra-curricular interests of two of the musicians he worked with suggested they were not the healthiest of companions for Page; both Richards and Grech were regular heroin users. And Page was spending more and more time with Richards, linking up with him in Tramp, the high-end nightclub in London's Jermyn Street, and travelling back with him \u2013 notwithstanding Page's romance with Krissie Wood \u2013 to the Wick, Ron Wood's Richmond house, where the Rolling Stone was hiding out from police raids on his Cheyne Walk home. When Mick Taylor departed the Stones, there were even unlikely rumours that Page might be his replacement. (When Keith Richards was busted for heroin in Canada in 1977, again it was rumoured that, if Richards was imprisoned, Page might deputise for him on tour with the Rolling Stones.)\n\nThe time recording 'Scarlet' with Keith Richards, asserted Page in an interview in 1975, was 'great, really good. We stayed up all night and went down to Island Studios, where Keith put some reggae guitars over one section. I just put some solos on it, but it was eight in the morning of the next day before I did that.' Although Page believed that 'Scarlet' might be put out as the B-side of a Rolling Stones single, it never happened. Talk of the track did, however, trigger rumours that Page had recorded a solo album. He resolutely denied it when asked about it the next year by Cameron Crowe for an article he was writing for _Rolling Stone_. 'Chalk that off to Keith Richards's sense of humour,' said Page. 'He took the tapes to Switzerland, and someone found out about them. Keith told people that it was a track from my album. I don't need to do a solo album, and neither does anybody else in the band. The chemistry is such that there's nobody in the background who's so frustrated that he has to bring out his own LPs.' Was this a shot across the bows in the direction of Robert Plant? The singer had recently expressed to Peter Grant his desire to make his own record. But who would play on it? Well, Plant wanted... Jimmy Page, John Paul Jones and John Bonham. Grant explained the redundancy of such thinking to the vocalist.\n\nFor Christmas, Page sent out cards offering 'Thelemic Greetings' from Jimmy, Charlotte and Scarlet. Close friends may have been surprised, given that he was firmly ensconced with Krissie Wood. But then he always was a stickler for the form of convention.\n\n_Physical Graffiti_ was released on 24 February 1975. It debuted at number one in the album charts in both the US and UK, the first time Led Zeppelin had done this. It stayed there for ten weeks, boosting the sales of the five preceding LPs, which all joined _Physical Graffiti_ at various positions in the US charts.\n\nWe all had a question about the record: where did the clever title come from? 'Graffiti was appearing, and I imagined something, which was like a physical reaction to it. Since we were in a recording studio, if you're doing a recording, and it's going on the tape, even though its magnetic tape, that's like a graffiti in itself. The music was a physical manifestation.'\n\n_Physical Graffiti_ didn't just sound great; it looked great too. There was a suggestion that the sleeve art was like a more successful version of that on _Led Zeppelin III_. Again, there was the repetition of an almost Advent calendar theme: through the die-cut windows of a pair of tenement buildings were Led Zeppelin members in drag, Peter Grant, the Virgin Mary, Lee Harvey Oswald, King Kong, Neil Armstrong, Judy Garland and the cast of _The Wizard of Oz_ , Queen Elizabeth II, Laurel and Hardy, and body-building champion Charles Atlas.\n\nThe five-storey buildings on the sleeve had been scouted by designer Peter Corriston at 96 and 98 St Mark's Place in New York's East Village, a rundown location that would soon become extremely hip. The front cover was a daytime shot, while the rear was taken at night. On the inner sleeve, designed by Mike Doud, the song titles were written on closed window shades.\n\nWhen the record came out Page and Plant were on holiday in the Caribbean, on the island of Dominica, where the local dreads had provided them with ganja and a hallucinogenic jelly fruit. _Physical Graffiti_ had been conceived in a heroin haze, the guitarist seeking ways in which to access further portals to his creativity; the day-to-day scenes Jeff Dexter had witnessed at the Equinox bookstore were only a reflection of the existence of its owner. Concerned about his increasing partiality to smack, Page knew he would be unlikely to be able to obtain heroin on Dominica, which was part of its appeal as a holiday destination.\n\nThe pair were taking a break in the middle of Led Zeppelin's tenth US tour, on which the band employed a slick stage presentation involving powerful lasers and lighting for the first time. Tucked up in the Plaza Hotel in Manhattan for the nights Zeppelin played Madison Square Garden and Nassau Coliseum, Page complained that his suite was pretentious. 'Something comparable to the Versailles Palace,' he said to Richard Cole.\n\nThe roots 'n' culture existence he shared with Plant and the local Dominican dreads was a world he found far more palatable. Page would play _Burnin'_ , the second Wailers album on Island Records, in his suite throughout the tour.\n\nThe tour restarted in Houston, Texas, three days after _Physical Graffiti_ 's release.\n\nAt their second night at Long Beach, Plant \u2013 also clearly influenced by their Caribbean sojourn \u2013 requested that the soundtrack from the classic Jamaican movie _The Harder They Come_ be played over the sound system before they went onstage; he personally transported a copy of the record down to the venue, but bad traffic ensured that the band arrived so late that the idea was nixed.\n\nIn an endeavour to further broaden Led Zeppelin's market, a public-relations company had been taken on. For the first time ever, Led Zeppelin were on the cover of _Rolling Stone_. Sixteen-year-old reporter Cameron Crowe accompanied the band on the _Starship_ to write a lengthy, perceptive article about the band. Plant, now seen very much as the face of Led Zeppelin, was intensely cooperative; Page less so, although he was reasonably forthcoming.\n\nOne of his replies was fascinating. When Crowe asked him, 'How much do you believe in yourself?', Page gave a lengthy response: 'I may not believe in myself, but I believe in what I'm doing. I know where I'm going musically. I can see my pattern and I'm going much slower than I thought I'd be going. I can tell how far I ought to be going. I know how to get there, all I've got to do is keep playing... I'm not a guitarist as far as a technician goes, I just pick it up and play it. Technique doesn't come into it. I deal in emotions. It's the harmonic side that's important. That's the side I expected to be much further along on than I am now. That just means to say that I've got to keep at it.'\n\nDanny Goldberg, Led Zeppelin's young public-relations executive, had a brainwave that would potentially give a boost to the band's intellectual credibility. He would link Page and William Burroughs, the legendary Beat writer. Burroughs would interview him for _Crawdaddy_ magazine, a New York-based publication that had been described by none other than _Rolling Stone_ as 'the first serious publication devoted to rock 'n' roll news and criticism'. Burroughs attended a Zeppelin show at Madison Square Garden, then the pair retired to the author's downtown loft on Franklin Street, where they shared 'two fingers of whiskey'. Burroughs wanted a conversation rather than a more formal question-and-answer session. Both the musician and the writer shared a fondness for heroin, though this was not mentioned in the article, titled 'Led Zeppelin, Jimmy Page and Rock Magic', that Burroughs penned for the June 1975 edition of _Crawdaddy_.\n\n'We started talking over a cup of tea,' wrote Burroughs, 'and found we have friends in common: the real-estate agent who negotiated Jimmy Page's purchase of the Aleister Crowley house on Loch Ness; John Michel, the flying-saucer and pyramid expert; Donald Cammell, who worked on _Performance_ ; Kenneth Anger, and the Jaggers, Mick and Chris. The subject of magic came up in connection with Aleister Crowley and Kenneth Anger's film _Lucifer Rising_ , for which Jimmy Page did the soundtrack.\n\n'Since the word \"magic\" tends to cause confused thinking, I would like to say exactly what I mean by \"magic\" and the magical interpretation of so-called reality. The underlying assumption of magic is the assertion of \"will\" as the primary moving force in this universe \u2013 the deep conviction that nothing happens unless somebody or some being wills it to happen. To me this has always seemed self-evident. A chair does not move unless someone moves it. Neither does your physical body, which is composed of much the same materials, move unless you will it to move. Walking across the room is a magical operation. From the viewpoint of magic, no death, no illness, no misfortune, accident, war or riot is accidental. There are no accidents in the world of magic. And will is another word for animate energy. Rock stars are juggling fissionable material that could blow up at any time... I found Jimmy Page equally aware of the risks involved in handling the fissionable material of the mass unconscious.'\n\nAmong other things, Page mentioned to Burroughs that on their early US tours, the group would ensure they were never in the country for more than six months, as they would have been eligible for the draft for the Vietnam War.\n\nMuch of the interview was less substantial than one might have hoped: interesting yet hardly revelatory. 'We talked about magic and Aleister Crowley,' wrote Burroughs. 'Jimmy said that Crowley has been maligned as a black magician, whereas magic is neither white nor black, good nor bad \u2013 it is simply alive with what it is: the real thing, what people really feel and want and are. I pointed out that this \"either\/or\" straitjacket had been imposed by Christianity when all magic became black magic; that scientists took over from the Church, and Western man has been stifled in a non-magical universe known as \"the way things are\". Rock music can be seen as one attempt to break out of this dead soulless universe and reassert the universe of magic.\n\n'Jimmy told me that Aleister Crowley's house has very good vibes for anyone who is relaxed and receptive.'\n\nBurroughs asked Page his opinion about the 'monster' allegedly lurking in the depths of Loch Ness (Boleskine House sits on the shore of the loch). Page believed that something along those lines did exist. 'I wondered if it could find enough to eat, and thought this unlikely \u2013 it's not the improbability but the upkeep on monsters that worries me. Did Aleister Crowley have opinions on the subject? He apparently had not expressed himself.'\n\n_Circus_ magazine had published a one-shot paperback entitled _Robert Plant_ , and when Led Zeppelin's tour reached San Diego, Page had words with _Circus_ writer Steven Gaines: not to demand a similar tome about himself, but to ensure that there would not be a follow-up book named _Jimmy Page_.\n\nOn that 1975 US tour Jimmy Page wore a black silk stage suit, gorgeously embroidered with Chinese dragons, crescent moons and stars. 'Page's look was cosmic Nudie suit, Zen-style rockabilly,' wrote Stephen Davis, on tour with the group.\n\nThe night of the San Diego show, Davis sat down with Page in the bar of the Hyatt House and threw a handful of questions the guitarist's way.\n\n'What about the magic thing?' Davis bravely asked.\n\n'Magic is a system of will, and of strength,' came Page's reply, before he effectively sidestepped the question. 'That's what interests me about magic. I can't produce magic, real magic, so what we offer is the illusion of magic \u2013 mechanical devices that perform illusions while we play music. And in my own mind, the difference between the illusion and the reality, of the lasers and the theremin and all that, is... hazy. What's a laser beam? Magic, isn't it?'\n\nDavis noted how exhausted Page looked. 'How long are you going to do this?' he asked the musician.\n\nAs Page got up to leave, he replied: 'Nothing lasts forever. I'm going to enjoy it while I can.'\n\nAlthough Page was ostensibly staying at the Hyatt House with Krissie Wood, Lori Mattix had been installed in another suite on a separate floor. And a room had been booked for Bebe Buell, who was expected to arrive imminently. But there were problems with another girl the day before the San Diego show. A woman in her mid-twenties, dressed in a maroon cloak replete with cowl, approached the hotel's front desk in the morning. She was insistent that she needed to speak to Jimmy Page: the guitarist's life was in danger, she said, and she must get a warning to him. Danny Goldberg, who during the course of the tour had been elevated to the position of vice-president of Swan Song, was in his suite, having breakfast with Stephen Davis. He suggested she come up to see him.\n\nOnce in Goldberg's room, the girl declared herself to have arrived as an emissary. 'Someone' \u2013 she wouldn't say who \u2013 had seen some 'bad energy' around Page. And this could manifest the next night in San Diego. Refusing to reveal anything further \u2013 she would only tell all that she knew to Page personally \u2013 she was finally persuaded to pen a note to Page, which she did in a left-handed scrawl, placing her missive in an envelope and sealing it with her tongue. When she left the room, after one more attempt to see Page, she was angry and slammed the door.\n\nGoldberg then took the unopened envelope and burned it, spreading the ashes before an image of Lord Krishna. He informed Peter Grant of the threat to Page's life, and a further layer of security was added to the San Diego show.\n\nSix months later, when President Gerald Ford visited Sacramento, the California state capital, one 'Squeaky' Fromme, a member of Charles Manson's Family, pointed a gun at the President. A Secret Service agent grabbed the weapon before she could squeeze the trigger. Both Goldberg and Davis felt she looked exactly like the girl who had come up to Goldberg's suite. To this day, Davis believes that the girl so anxious to deliver a 'warning' to Page was Squeaky Fromme.\n\n## 18\n\n# AN ACCIDENT IN EXILE\n\nLed Zeppelin returned to Britain on 10 May 1975, and went straight into rehearsals at Shepperton Studios. Significantly they were about to use up 16 of the 60 days that they would be allowed to spend in the UK during the financial year that had commenced at the beginning of April 1975. For the four members, along with Peter Grant, had decided to be non-resident in their native land in order to avoid paying what they considered punitive tax during a golden financial period for Zeppelin. Their last US tour had earned them $40 million \u2013 multiply that by five for a contemporary equivalent figure. And those dates were only the precursors to a set of late-summer stadium shows that would commence in August: dates that would make their take from the late-winter tour they had just completed seem like toy-town money. What they were about to embark on was known as 'tax exile'. Although in the case of Jimmy Page, it could be seen in retrospect as a dangerous exile from his own soul, one that \u2013 perhaps more than anything \u2013 was fuelled by his dependence on heroin.\n\nBut that was to come. For now this was their triumphant homecoming: on 17 May they played the first of five nights at London's Earls Court Exhibition Centre, a cavernous concrete barn that was the largest venue in the capital, holding some 17,000 people. Their American show, involving a vast PA, was airfreighted to Earls Court, along with the equipment to fire their laser beams \u2013 which, in the end, would prove somewhat underwhelming. An enormous video screen hovered over the band at the rear of the stage, the first to be used in such a manner in the UK. Production costs were so high that Page later remarked, 'We were so determined to do the same sort of show and more than what we'd been doing in America that in the end we came out of it with just a few hundred pounds over the five days, but it didn't matter because the vibe was so electrifying.'\n\nAn acoustic set was built into the show, almost acting the part of an intermission, and during each concert Robert Plant delivered ill-considered criticism of Denis Healey, the Chancellor of the Exchequer, whose punitive taxation measures had been the cause of Led Zeppelin's tax exile. On Sunday 25 May, Plant uttered his final jibe in this vein: 'Thank you, Great Britain, for five glorious days. Thanks for being a great audience, and if you see Denis Healey... tell him we're gone!' As barely a single member of the band's audience would have suffered similar financial angst, it was hard to feel sympathy for a millionaire rock star bellyaching about the amount of tax he was obliged to pay. Plant's remarks were later held up as an example of dinosaur rock-star thinking, and a justification for the imminent emergence of punk rock, the genesis of which was continuing to develop at Malcolm McLaren and Vivienne Westwood's fashion boutique, just along the street from Swan Song's London HQ: six months later the Sex Pistols would play their very first gig.\n\nOn that final Sunday night, an after-show party was thrown backstage at Earls Court, in a sizeable downstairs section. The adored R&B act Dr Feelgood performed, specifically for the edification of Ahmet Ertegun, with whom the Feelgoods hoped to sign a US deal \u2013 they eventually went to CBS. The party was a suitably pricey affair, with excellent food and champagne on tap. Plant, John Bonham, John Paul Jones and Peter Grant table-hopped, the quintessence of conviviality. But there was no sign of Page. Finally, at around 4 a.m., the guitarist could be seen gingerly manoeuvring the stairs that led into the party area, accompanied by a slinky Krissie Wood. An etiolated figure, seemingly floating on air, Page hovered down to the event, as though he had little idea of where he was. He seemed utterly out of it.\n\nLed Zeppelin would not perform again in their home country until their Knebworth shows in 1979.\n\nThe next day, 26 May, Robert Plant and his family left for Morocco, heading straight to Agadir, the coastal resort in the south of the country. Meanwhile, Jimmy Page flew to New York to work on the material recorded on their 1973 tour, readying it for the soundtrack album that would accompany their much-postponed movie.\n\nThree weeks later the two Led Zeppelin frontmen linked up again, in Marrakech, to attend the city's folk festival. Page was accompanied by Charlotte Martin and Scarlet, who was now four years old. After the festival, they hired a Range Rover and drove a long way south, heading for the town of Taifa, on the edge of the Sahara desert. But the dismal road conditions defeated them before they got there. Moreover, while they were there the Western Sahara War was breaking out over the territorially disputed Spanish Sahara.\n\nPlant had a top-of-the-range recording device with him, and he was intrigued by the possibility of recording rhythms employed by local tribesmen, notably Berbers. But the political environment and transport conditions stymied his ambitions.\n\nAfter four weeks, they turned the Range Rover around and headed north, catching a boat in Tangier that took them to Gibraltar, from where they drove up through Spain and France to Switzerland. Peter Grant had chosen Montreux, the home of convenient numbered bank accounts, as his tax-exile domicile. It was also the site of Claude Nobs's legendary annual Montreux Jazz Festival. With the rest of the band also in town, they had a meeting about their imminent US tour, due to start at Oakland Coliseum on 23 August; it was agreed they would meet in Paris on 10 August for rehearsals. The four musicians hung out at the jazz festival, which was in full flow.\n\nPlant, however, had developed a taste for sun and sand in Morocco \u2013 and he wanted more of it. The Greek island of Rhodes had been recommended to him as a convivial destination by Phil May, singer with the Pretty Things. May had rented a house in Rhodes from Pink Floyd's Roger Waters, and Plant arranged to link up with him there. The Led Zeppelin singer decided to drive there from Montreux with his family; Page followed behind in another vehicle, accompanied by not only Charlotte and Scarlet, but also Shirley \u2013 Maureen Plant's sister (she of 'What Is and Should Never Be') \u2013 and her husband.\n\nOn 3 August Page flew off from Rhodes to Sicily; he was keen to see Aleister Crowley's Abbey of Thelema \u2013 little more than a farmhouse, really. It was Kenneth Anger who, having spent that summer cleaning up Crowley's desecrated wall art at the house, had recommended the property to him. The guitarist was considering adding the abbey to his already impressive property portfolio.\n\nOn 4 August, beneath the cloudless blue sky of another perfect day on Rhodes, Maureen Plant was driving her husband, their two children Karac and Carmen, as well as Scarlet Page, back from the beach in a rented Austin Mini when she misjudged a bend. The Mini shot off the road and ploughed into a tree, the impact smashing Robert Plant's right ankle and elbow as well as bones in his right leg. As the children in the back of the car screamed in terror, Plant looked over at Maureen: she was bleeding, with a gash in her head. The singer believed his wife to be dead; in fact, she was unconscious, with a broken pelvis and leg, and a fractured skull. Their son Karac had a broken leg, and their daughter Carmen a broken wrist. Only Scarlet, seated between the two Plant children, escaped relatively unscathed, with only a few cuts and bruises. Travelling behind them in another Mini were Charlotte Martin, with Maureen's sister Shirley and her husband. Although they endeavoured to summon help, it took several hours before a fruit truck with a flatbed was commandeered, on which the wounded were transported to the nearest hospital.\n\nMaureen Plant had lost plenty of blood, and hers was a rare blood type. Thank goodness her sister Shirley was with them \u2013 she shared the same type \u2013 but even so, Maureen needed even more fresh blood than Shirley could give her.\n\nIn great distress, that evening Charlotte called Richard Cole in London. Cole immediately went into action. Through the Greek Embassy in London he contacted Dr John Baretta, a Harley Street physician who spoke Greek, and a celebrated orthopaedic surgeon, Dr Mike Lawrence, was also contacted. Both men agreed to fly immediately to Rhodes, but there was a further absurd frustration: Peter Grant was on holiday and uncontactable. And without his say-so, the Swan Song accountants refused to access the funds for a private plane to bring Plant and his family back. Thankfully, Baretta had a vital contact: he was the personal doctor for Sir Robert McAlpine, who owned not only a significant UK construction firm, but also several private jets. One of these, wrote Cole, 'could be turned into a flying ambulance, equipped with special supports for stretchers'.\n\nWhen the plane took off for a night flight to Rhodes, the aircraft's refrigerator contained eight pints of Maureen's blood type. Arriving at the hospital in Rhodes at 6 a.m., the team were shocked by the sight of cockroaches scurrying about. And there was a further potential problem. 'The police are investigating the accident to see if alcohol or drugs were involved,' the hospital administrator informed the English arrivals. 'Your friends can't leave the country until the police have decided whether they're going to press charges against someone.'\n\nHeeding the advice of Baretta, Cole made the decision to immediately fly the wounded Plant family back to the UK. He rented an ambulance and a pair of station wagons and parked them by a side entrance to the hospital. At 2 in the morning Robert and Maureen Plant \u2013 her IV bottle still inserted into her arm and held aloft by Cole \u2013 along with Karac and Carmen were whisked away to the local airport.\n\nAfter refuelling in Rome, the plane was approaching Heathrow Airport at around 11.30 p.m., when all of a sudden it began circling: orders had come in from Peter Grant not to land until after midnight \u2013 to ensure the singer did not use up another precious day of his tax-exile status.\n\nThe family were transported to Guy's Hospital by London Bridge, where Maureen had an operation and Plant's leg was reset. But he was given a chilling warning by his surgeon: 'You probably won't walk again for six months, maybe more. And there's no guarantee that you'll ever recover completely.'\n\nThe US tour booked for late August and September was put on hold, as were planned dates in Europe and the Far East. Everyone involved was aware that Plant's car accident could herald the end of Led Zeppelin.\n\nBebe Buell spent some of that summer hanging out with Mick Jagger at Montauk in East Hampton, at the end of Long Island. Back in New York City, she one day found herself speaking on the phone to Jimmy Page, who was in London: 'At the end of what seemed like a brief, lighthearted conversation, he told me that he would send me a sign that night at midnight.'\n\nBuell then drove up to Woodstock, where she spent the evening with her girlfriend Jeanne Theis. 'We were sitting in the small dining room when, on the stroke of midnight \u2013 I swear \u2013 we heard a crash upstairs. It could only have come from the bathroom. Rushing up there, we discovered that the large antique wood-framed oval mirror that had been carefully hung above the sink had been hurled a good ten feet across the room and lay shattered at the edge of the sunken bathtub.' The two girls immediately left the house. And Buell had the property exorcised.\n\nAfter his operation at Guy's Hospital, with his badly broken leg and ankle reset, Robert Plant was prepared for a lengthy period of convalescence. However, Peter Grant was quick to point out that, if he stayed longer in the UK, his tax-exile status would be in jeopardy, costing him literally millions of pounds.\n\nOnce again thanks to a contact of Richard Cole, Plant was flown to the tax-exile island of Jersey, in the English Channel Islands. Page was extremely keen for some effort at work to begin as rapidly as possible. 'The longer we wait,' he told Cole, 'the harder it's gonna be to come back.' 'This could be the end of Led Zeppelin,' said Grant. For his part, Plant drank plenty of beer and regularly played the piano. Confined to a wheelchair, the singer now had a plaster cast extending from the top of his right hip to his toes, and was in considerable physical and mental discomfort; he was also extremely depressed, fearful he might never walk again.\n\nIt was decided that, in lieu of their planned dates and any subsequent touring, Led Zeppelin would take their fans to the movies to watch the band onstage. _The Song Remains the Same_ would be rush-released, and Led Zeppelin would begin working on a new album as soon as Plant could participate. For now, Page felt they were like 'technological gypsies' in search of a home.\n\nWhere would that home be? The answer was relatively straightforward: their favourite American city, Los Angeles.\n\nA pair of houses on the Pacific Ocean beach were rented at the Malibu Colony, one for Page and Plant, and one for Grant. A gated community, the Colony was beloved of A-list movie stars and musicians: Jascha Heifetz, the classical violinist, Robbie Robertson of the Band and Neil Diamond were currently in residence. A gated community with a mile-long beach, part of its appeal was that it was located some 20 miles up the Pacific Coast Highway from the temptations of Hollywood.\n\nBut who knew what went on behind closed doors at the Malibu Colony. Certainly some of the stellar neighbours might have been shocked by what transpired at the Page abode. 'We called the house in Malibu \"Henry Hall\",' Benji Le Fevre, personal assistant to Robert Plant, told Richard Cole; 'Henry' was a euphemism for heroin. There were also large quantities of that Zeppelin staple cocaine, which Plant avidly ingested, even when advised that it might hinder the time it took to recover from his injuries. 'I was the go-between when they were out there in Malibu,' remembered Michael Des Barres. 'The narcotic indulgences were so intense that they really separated these four wonderful beings.'\n\nAll the same, Page and Plant did begin to write together, notably on a pair of epics that would open and close the new record that was being developed. Partially written in Morocco that summer, the ironically titled 'Achilles Last Stand' \u2013 the Greek hero had suffered a critical leg injury of his own \u2013 and 'Tea for One', a fast tune during the LA rehearsals that had significantly slowed down by the time it was recorded.\n\nNotwithstanding his drug interests, Page was resolutely in charge of the new LP, every bit as much as he had been on the very first Led Zeppelin album. _Presence_ , as it would come to be titled, was his record, almost a solo album, as he was desperately aware that he needed to save his group. Pay heed to the tonal textures he magics on 'Tea for One', layer after layer, a development from Led Zeppelin's not dissimilar 'Since I've Been Loving You'. By the time John Paul Jones and John Bonham arrived in LA, the songs and arrangements were almost set to go.\n\nAnd the technological developments employed on the album had risen several levels. As Erik Davis writes of Page: 'By the mid-1970s, he was using digital delays, guitar synthesizers, and a live set-up that included wah-wah, MXR effects, and what he admitted was \"total flash\": harmoniser, theremin, Echoplex, and the famous violin bow. By pushing the envelope on sound, these gadgets extended the virtuosity associated with the guitar hero into the domain of techno-acoustic experimentation. But these tools also gave Page a way to create the dramatic atmospheres so important to his sense of \"light and shade\". In particular, Page used electronics to explore what music buffs call timbre; the textural quality of a tone, its sheen, or grain, or colour. Page's timbral flavours define his guitar playing as much as his licks or his blend of acoustic and electric styles.'\n\nBut all Robert Plant had was a piece of wood. Employing a walking cane, the singer began to take his first few hesitant steps, finally mustering the nerve to walk up and down the thick sand of the Colony beach every day, gradually strengthening his shattered right leg. To an extent he was also recovering psychologically, heartened by the strength of the new songs and anxious to take them into a recording studio.\n\nThe temptations of the Sunset Strip appeared to have lost their appeal for the members of Led Zeppelin. When Cameron Crowe had interviewed the group at length for _Rolling Stone_ earlier in the year, Plant had recalled first coming to Los Angeles at the end of 1968: 'Nineteen years old and never been kissed. I remember it well. It's been a long time. Nowadays we're more into staying in our rooms and reading Nietzsche. There was good fun to be had, you know, it's just that in those days there were more people to have good fun with than there are now. The States were much more fun. LA was LA. It's not LA now. LA infested with jaded 12-year-olds is not the LA that I really dug... it's a shame to see these young chicks bungle their lives away in a flurry and rush to compete with what was in the old days the good-time relationships we had with the GTOs and people like that. When it came to looning, they could give us as much of a looning as we could give them.'\n\nWhen John Bonham arrived for rehearsals he clearly did not feel that times had shifted, moving into a room at the Hyatt House. There, he moped about being away from his family, and stayed drunk \u2013 except when he was snorting smack.\n\nRousing himself one night to go to the Rainbow Bar and Grill, the drummer pulled up a stool at the bar and ordered 20 black Russians, a powerful cocktail of vodka and Kahl\u00faa. Downing ten of them immediately, he turned around and his eyes met those of Michelle Myer, who worked for Kim Fowley. When she smiled at him \u2013 clearly oblivious of his reputation \u2013 Bonzo went berserk, staggering over to Myer and punching her full in the face. 'Don't ever look at me that way again,' he barked, returning to the bar and knocking back his remaining ten black Russians. When, on another occasion, he took on the Rainbow's bouncer, he was surprised to discover that the slight fellow was a martial-arts expert who put the drummer on his back in moments.\n\nJohn Paul Jones was living apart from the other three, sometimes impossible to contact when it came to rehearsing the material at SIR Studios, way down on Sunset Boulevard in Hollywood. 'If you see John Paul Jones, shoot him on sight,' Page half-joked to Danny Goldberg.\n\nPage couldn't find John Paul Jones? It was more like the other way round, on account of Page's unorthodox sleeping habits and time-keeping. Every night, Jones said, he would arrive at SIR, along with Plant and Bonham, to wait and wait and wait. 'I learned all about baseball during that period, as the World Series was on and there was not much else to do but watch it.'\n\nWhen all four musicians did manage to link up, wrote Stephen Davis in _Hammer of the Gods_ , 'the new music was hot. The effort and energy that would have gone into the fall tour went into the new music instead, and Led Zeppelin burned with a rubbery new funk that was taking the band to unexpected destinations. Moroccan white guitar noise dashed with New Orleans \"second-line\" rhythms. Time signatures were brutal and labyrinthine. Bonzo was as tough as nails, and Robert was singing in his wheelchair, wiggling inside his cast.'\n\nAs is so often the case in southern California, the weather was postcard perfect. Until a storm ravaged the coastline, almost taking away this new temporary home. Always alert to signs and portents, Page interpreted this as an invitation to move elsewhere. Besides, if they remained in the US they would shortly be liable to pay income tax.\n\nAfter a meeting with Peter Grant, it was decided that they would relocate to Munich in Germany: specifically, to Musicland Studios, which Thin Lizzy had just vacated, having recorded their career-changing _Jailbreak_ album there, and which the Rolling Stones were about to enter, to make _Black and Blue_. There was only a short window of 18 days in which to record the new album, and Page appreciated the sense of urgency this would impose on the project.\n\nThe musicians stopped off in New York on the way to Germany. From New York, Page and Danny Goldberg flew down to Washington, DC on a Swan Song A&R mission, having been tipped off about a sensational blues guitarist called Bobby Parker. When they found Parker he was playing with an undistinguished group on a nearby army base. Page was called up to the stage to play \u2013 badly \u2013 on some blues tunes with Parker. Having recorded the set on a cassette player, Page played the inadequate tape to Plant and Bonham. They were both singularly unimpressed. Bobby Parker was not destined to become a Swan Song act.\n\nThe band travelled separately to Munich, and Plant, Page and Jones were no doubt pleased that they did not travel with Bonham. Uncontrollably drunk on free champagne on the flight, Bonzo fell asleep and woke to discover he had pissed himself. His first-class seat was soaked with urine, which soon gave off a distinctly unsavoury aroma. Summoning Mick Hinton, his personal roadie, from his seat in economy, Bonzo changed into a pair of trousers that his assistant always had with him for such an emergency. Then he made Hinton sit in his dripping first-class accommodation, while he moved back to the roadie's seat in economy.\n\nMusicland, which had a strong reputation as one of the best studios in Europe, was situated in the basement of Munich's Arabella Hotel. What especially pleased Page was that it was located in an uninspiring neighbourhood; minimum distractions were required to make that 18-day deadline. There was, however, one principal diversion: heroin, which Page and Bonham were using during the day at the studio, courtesy of Richard Cole, who had located a dealer close to Musicland. Cole was also using smack. 'None of us seemed the worse for it,' considered the road manager.\n\nFor Robert Plant the sessions were not easy. From his wheelchair, he felt his vocals were considerably lacking in power; he worried that his voice sounded fatigued. In fact, Plant's hypnotic, shrill singing acted as a fabulous counterpoint to the balanced rhythmic fury of the record. On one occasion he tripped in the studio, falling on his damaged right leg, and the crew were both astonished and impressed with the way Page raced across the room to pick up the singer, who was taken to hospital for tests. All the same, Plant felt he had been hustled into making this record by Page and Grant; it was, he believed, keeping him from being with his wife and kids. Maureen was only slowly recovering from her serious injuries, and Plant was beginning to have serious doubts about the point of remaining in Led Zeppelin. 'I was furious with Page and Peter Grant. I was just furious that I couldn't get back to the woman and the children that I loved. And I was thinking, is all this rock 'n' roll worth anything at all?'\n\nJimmy Page, for his part, was feeling confident, as though his guitar playing had moved up several levels. As always, he was resolutely in charge of the sessions. At first he would put in 12-hour working days, but by the final week, it was more like 18 hours. And the pressure had its desired effect: both 'Candy Store Rock', a rockabilly tune on which Plant sounded more like his idol Ral Donner than ever, and 'Hots On for Nowhere', were both written in the studio in around an hour.\n\nThe thundering _Presence_ \u2013 almost a forerunner of the punk sounds that would be omnipresent by the end of the year \u2013 emphasised the creative relationship in Musicland between Page and Bonham, the drummer's power driving the album from its free-standing epic opener 'Achilles Last Stand', one of the greatest of all Zeppelin tracks, via the snorting, harmonica-enhanced 'Nobody's Fault but Mine' \u2013 like _Physical Graffiti_ 's 'In My Time of Dying', adapted from another Blind Willie Johnson masterpiece \u2013 to its suitably mysterious closing tune, 'Tea for One', with its extraordinary sense of loss and loneliness.\n\nRunning out of time to overdub and mix the record, Page called Mick Jagger and explained his predicament. Graciously, the Rolling Stone offered him three days of their time in Musicland.\n\nWorking 24-hour days, dropping asleep at the mixing desk for a couple of hours at a time, Page completed the record in this additional window of time, and every single searing guitar overdub was added in just one inspired day. 'I'll tell you about doing all the guitar overdubs to \"Achilles Last Stand\",' Page told Dave Schulps of _Trouser Press_ in 1977. 'There were basically two sections to the song when we rehearsed it. I know John Paul Jones didn't think I could succeed in what I was attempting to do. He said I couldn't do a scale over a certain section, that it just wouldn't work. But it did. What I planned to try and get that epic quality into it, so it wouldn't just sound like two sections repeated, was to give the piece a totally new identity by orchestrating the guitars, which is something I've been into for quite some time. I knew it had to be jolly good, because the number was so long it just couldn't afford to be half-baked. It was all down to me how to do this. I had a lot of it mapped out in my mind, anyway, but to make a long story short, I did all the overdubs in one night... I thought as far as I can value tying up that kind of emotion as a package and trying to convey it through two speakers, it was fairly successful.'\n\nRichard Cole noted how calm Page was at the end of the final session. 'With some of the earlier albums,' he wrote, 'he would leave the studio feeling pangs of insecurity, convinced that there might have been something else he could have done to make the tracks even better. With _Presence_ , however, he seemed perfectly content. Through a frail smile, he told me that not an ounce of energy had gone to waste.' And not an ounce of heroin, either.\n\nLed Zeppelin were still clearing their equipment out of the studio on 2 December 1975 when the Rolling Stones arrived. Page again thanked Mick Jagger for handing him the extra days. When Jagger asked if they had got some songs recorded, the Zeppelin leader informed him that they had completed their album.\n\nThe leader of the Rolling Stones, notoriously tardy in the studio, was amazed: 'You've only been here three weeks.'\n\n'That's all we needed,' replied Page, once again getting one over on Jagger.\n\nCritically undervalued at the time, the riff-heavy _Presence_ \u2013 the first album by the band to feature almost no keyboards \u2013 was one of Led Zeppelin's greatest records. 'I think it was just a reflection of the total anxiety and emotion of that period,' said Page. 'There's a hell of a lot of spontaneity about that album. We went in with virtually nothing and everything just came pouring out.'\n\n'The whole testament of the Munich album,' said the guitarist, 'is that it proved once and for all that there is no reason for the group to split up. I can't think of too many groups that have been around as long as we have and still retain that spontaneity. We started screaming in rehearsals and never stopped.'\n\nBut the fuel to make _Presence_ would exact a considerable cost: both Page and Bonham, not to mention Cole, were now addicted to heroin.\n\nIn Los Angeles that December on business relating to _The Song Remains the Same_ , Peter Grant questioned Cole about Page, who was also in town. 'Something's different about Jimmy. He acts nervous and jumpy. Something's not right,' said the manager. Page was suffering from heroin-withdrawal symptoms: a runny nose and flu-like aching limbs.\n\nShortly after, Cole and Page flew back to London together, as the guitarist was anxious to attend Scarlet's Christmas school play. During the journey he turned to Cole: 'Chrissakes, Richard, don't get into this shit.'\n\nAlthough he well knew what his boss was referring to, Cole asked him what he meant.\n\n'Heroin. I think I'm hooked. It's terrible.'\n\nCole asked him if he'd tried to stop.\n\n'I've tried, but I can't. It's a real bastard.'\n\nWith the recording of the album \u2013 though not the mixing \u2013 having been completed on Thanksgiving Day, Page's first suggestion for the record's title was 'Thanksgiving'.\n\nWhen discussions with Hipgnosis over the sleeve began, designer George Hardie declared: 'When I think of the group, I always think of power and force. There's a definite presence there.' Hardie had a notion for an iconic object being displayed on the sleeve; he thought the record should be titled 'Obelisk'. But Page responded to the energy of Hardie's words and felt that 'Presence' was the true title for their new music. Besides, the ambiguities of the word appealed to the musician: Presence meaning \u2013 as the designer suggested \u2013 charismatic power and force; Presence as 'presents'; Presence as a spectral appearance.\n\nThe sleeve was extremely unexpected: an archetypal nuclear family \u2013 the husband bearing a resemblance to the actor Jack Nicholson \u2013 seated around a table on which was placed a black, obelisk-shaped object. It managed to look both creepy and sinister \u2013 as you would expect with Led Zeppelin.\n\nBack in Jersey after Munich, where he had not had a single night out, Robert Plant began to feel relatively energised. Behan's West Park, a nightspot in St Helier, became a regular haunt. On 10 December, along with resident pianist Norman Hale, a former member of the Tornadoes, all of Led Zeppelin played an impromptu rock 'n' roll set; Plant was tucked away on a high stool, almost behind John Bonham.\n\nLater, Page was suitably enigmatic in his explanation of the album sleeve to _Melody Maker_ : 'It could be either viewed as past or present. If you look at it, it could be the forties and it could be the seventies. It's got to be viewed in its entirety, otherwise the whole point would be lost. I'm sorry to be elusive on it, but I don't think I should say it's this, that and the other, because it's an ambiguous thing. Photographically it's an ambitious statement, so it's not the right thing to lay down an impression because somebody might have a more illuminating one.'\n\nUnder the terms of their tax exile, Led Zeppelin and Peter Grant were permitted to be in the UK for 60 days of that tax year. Returning to their families in England for Christmas had always been factored into their time out of the country, and Plant, Jones and Bonham went back to their relative forms of domestic bliss. Page, who had already been to Los Angeles since the Musicland sessions, flew to New York to do more work on the soundtrack for _The Song Remains the Same_.\n\nIn March 1976 _Presence_ was finally released. It was the fastest-selling Led Zeppelin LP ever. In the US it shipped to the stores as a platinum album, with over a million copies pre-sold. In both the US and the UK _Presence_ was number one within two weeks. However, without a supporting tour, sales fell off rapidly, and ultimately it was the weakest selling of all Zeppelin records, with some 3.5 million sales.\n\n## 19\n\n# THE KENNETH ANGER CURSE\n\nIn 1973 Peter Grant approached Paul Reeves \u2013 the fashion designer and taste-maker who became firm friends with Jimmy Page after meeting him on the Yardbirds' last US tour \u2013 and asked him to manage the renovation and refurbishment of a mews house he had purchased in London's West End. Money, Grant said, was no object. 'I told him I'd only do it if he didn't come near,' said Reeves.\n\nInvolving his pal Jon Wealleans, an architect and artist, as well as friends from the Royal College of Art, Reeves spent almost two years on the project. As Paul Gorman writes in _The Look_ , 'Reeves sourced everything from curtain material to cutlery, discovering a talent for interior design and love of beautifully made British furniture and textiles along the way.'\n\nAware of the frightening reputation of the gargantuan Grant, the pair were extremely nervous when the Zeppelin manager finally arrived in 1975 to view his freshly designed property. As Gorman writes: '\"I opened the door and it may be a clich\u00e9, but he literally blotted out the sun,\" laughs Wealleans. Reeves, meanwhile, had prudently put some champagne on ice. \"He spent around five minutes looking around, not saying a word,\" says Reeves. \"Then he pronounced, 'I gotta say Paul... it's fucking amazing!' We got the champagne out and a couple of grams of coke and everything was all right!\"'\n\nNo doubt as part of Led Zeppelin's desire to expand their market, appeal and creative credibility, the Paul Reeves and Jon Wealleans transformation of Grant's house was featured in both the _Observer_ and _Ideal Home_ magazines.\n\nAt the peak of both Led Zeppelin's and his own success that year, earning enormous acclaim and wealth, Peter Grant \u2013 who the next year would be approached by Colonel Tom Parker about a European tour by Elvis Presley \u2013 did not appreciate that he too was about to experience a devastating personal crisis. While he was living as a tax exile in a rented house on Long Island, his wife Gloria, a petite former dancer, remained in the UK with their two children at Horselunges Manor, an Elizabethan manor house. Then Gloria left him for another man.\n\nThe divorce came close to destroying Grant and, although he eventually \u2013 somehow \u2013 won custody of their children, there was still the stench of failure about the settlement. And failure was something he was utterly unaccustomed to. Plunged into depression and angst, and perhaps influenced by two of his clients, he began to dabble with heroin.\n\nTower House, meanwhile, was the site of a mysterious issue for Page. A couple staying at his London home were impersonating the guitarist and Charlotte Martin, and they were summarily expelled from the property. 'That got very ugly,' he said to Nick Kent in the _NME_.\n\nLed Zeppelin spent January 1976 in a freezing New York City, lodged at the Park Lane Hotel on Central Park South. Page was still in the recording studio, editing and adjusting the soundtrack for the perpetually imminent _The Song Remains the Same_.\n\nWhen he went to Los Angeles to do more work on the film, Page appeared to be in an even worse state than he was in the autumn. Having signed Michael Des Barres's new group Detective to Swan Song for $1 million, Jimmy Page found himself transported from his rental home in Malibu to the Beverly Hills Hotel for what was known in the music business as a 'signing' photograph. Unfortunately, he was rather too relaxed from the smack he had ingested prior to leaving Malibu. So relaxed indeed that it was found impossible to wake him when he arrived at the hotel. The resulting picture showed Page, asleep, surrounded by the perkily awake members of Detective. Afterwards, he blamed his parlous condition on a Valium he had taken.\n\nDetective would become a problem, though largely for themselves. 'They gave us a million dollars: what the fuck do you think is going to happen?' said Des Barres. 'I spent a month getting a snare-drum sound. It was a great band but we didn't have any moral support, sitting around waiting for Jimmy Page to produce us. And when Bonzo owns a fifth of you, there's a problem.'\n\nAs a fellow heroin addict, was he concerned about what he could see happening to Jimmy Page? 'I was concerned: for myself. When you're a drug addict you don't care about anybody else. When you're a junkie you don't want to be a junkie. I was annoyed because I couldn't get him into the studio. No, I wasn't worried for him.'\n\nConsidering how well acquainted Page was with the works and life of Aleister Crowley, who died a heroin addict, wouldn't the guitarist have felt warned off a relationship with smack?\n\n'It's not that simple,' said Des Barres. 'Jimmy Page's affection for Aleister Crowley was in his ideas of self-liberation. When you get to the hierarchical position that Jimmy found himself in by then, you are at the top of your vision. Jimmy's thoughts were, \"I will experiment with life.\" He emulated something Crowley did, but there are so many more complexities in terms of the narcissism and brilliance of Aleister Crowley.'\n\n_The Song Remains the Same_ was finally released on 20 October 1976. Though the movie had been troubled from the start, the group's enormous cult of fans turned out for the film in their droves. On its initial run it grossed $10 million. So that the music in the film replicated as near as feasible the live sound of the band, Cinema I in Manhattan was equipped at great cost with a quadrophonic sound system for its premiere. Yet, much to Page's chagrin, this was not the case when the film premiered on the West Coast, a screening he and the rest of the band also attended \u2013 as they did the London premiere.\n\nInterviewed by Nick Kent in the _NME_ the next month, Page admitted the film's defects: ' _The Song Remains the Same_ is not a great film, but there's no point in making excuses. It's just a reasonably honest statement of where we were at that particular time. It's very difficult for me to watch it now, but I'd like to see it in a year's time just to see how it stands up.'\n\n_The Song Remains the Same_ is flat in tone, shot with little flair, with the sense of a television programme about it. Had no one advised either of the film's directors that the most efficient and efficacious manner in which to convey onstage movement on camera is to shoot from the sides of the stage? The onstage shots are largely unadventurous, and there are often lighting problems. Even Page's hair seems confused: no longer the flowing Pre-Raphaelite locks of yore, but almost a semi-mullet. He even looks a touch jowly. After the godlike perfection in his image from the 1970 Royal Albert Hall gig, he is, at 32 years old, clearly no longer a kid.\n\nIn fact, in their performance Led Zeppelin seem very much like they are just doing a job, getting through another gig, firing on maybe only three cylinders. Page even looks slightly confused as to who he is, although that is alleviated by the dramatics \u2013 his semi-duck walk, for example \u2013 and the magic of the stage and outfits.\n\nThe Madison Square Garden performance \u2013 cleverly recreated at Shepperton Studios \u2013 is intercut with cameos of each of the group, as well as Peter Grant and Richard Cole. It is rather predictable in its self-mythologising; Robert Plant's sword-and-sorcery horseback ride to a castle, followed by a sword fight in which his opponent drops into the moat, makes one think, Yes, of course Plant would see himself like that.\n\nPage's first appearance has him turning to the camera to reveal pink sunglasses, from which pink light pours. That is all the shot is: Page projecting his sinister mystery, an essential part of his package, and a little creepy. There is the scent of pantomime occultist about it; the use of the red eyes in the film is a complete power trip. But it may also suggest considerable anxiety: are his eyes pinned from smack usage? A man fully at ease with himself might not have pulled such a stunt.\n\nThen there is that sequence \u2013 filmed at his insistence on a dank, full-moon night \u2013 in which he climbs a rocky hill to meet a tarot-like hermit atop the cairn, his face morphing until we appreciate that the hermit is indeed an older Jimmy Page \u2013 an interesting self-perception, and commendably accurate where certain aspects of his later life are concerned.\n\nMuch later, in 2008, Page discussed this sequence with _Guitar World_. He was thrown a perceptive line: 'I find it interesting that you were choosing to represent yourself as a hermit at a time when you were really quite a public figure.'\n\n'Well, I was hermetic,' replied Page. 'I was involved in the hermetic arts, but I wasn't a recluse. Or maybe I was... The image of the hermit that was used for the artwork on _Led Zeppelin IV_ and in the movie actually has its origins in a painting of Christ called _The Light of the World_ by the Pre-Raphaelite artist William Holman Hunt. The imagery was later transferred to the Waite tarot deck. My segment was supposed to be the aspirant going to the beacon of truth, which is represented by the hermit and his journey toward it. What I was trying to say through the transformation was that enlightenment can be achieved at any point in time; it just depends on when you want to access it. In other words, you can always see the truth, but do you recognise it when you see it or do you have to reflect back on it later?'\n\nThe interviewer brought up the matter of the guitarist's occult studies: 'It may have been subtle, but you weren't really hiding it.'\n\n'I was living it,' replied Page. 'That's all there is to it. It was my life \u2013 that fusion of magick and music.'\n\nThe _Guitar World_ interviewer pointed out how advanced was the Led Zeppelin leader's employment of symbolism, such as the sigils on _Led Zeppelin IV_ and the embroidery on his stage clothes, used almost as a form of branding.\n\n'You mean talismanic magick?' Page replied. 'Yes, I knew what I was doing. There's no point in saying much about it, because the more you discuss it, the more eccentric you appear to be. But the fact is \u2013 as far as I was concerned \u2013 it was working, so I used it. But it's really no different than people who wear ribbons around their wrists: it's a talismanic approach to something. Well, let me amend that: it's not exactly the same thing, but it is in the same realm. I'll leave this subject by saying the four musical elements of Led Zeppelin making a fifth is magick into itself. That's the alchemical process.'\n\nTowards the end of _The Song Remains the Same_ a kid is beaten backstage for some unknown sin, a shockingly arrogant moment showing the possibility of darkness within the Led Zeppelin operation. Surely this brief moment had been consciously injected into the film, letting us all know the menace behind the band?\n\nPeter Clifton, who succeeded Joe Massot as director, had been subjected to numerous indignities, including having his house broken into by order of the increasingly paranoid Peter Grant, who was suspicious that the director was secreting away outtakes. Following the end of his relationship with the band, Clifton revealed unalloyed contempt for everyone involved with them: 'The group that comprised Led Zeppelin, whether individually or collectively, were the rudest, most arrogant and inhumane people I ever encountered in my 25 years of filming music. They were all dreadful and behaved appallingly. They were allowed to get away with their horrible behaviour due to their instant commercial success. I can say this with some authority after the ordeal of broken promises and daredevil tactics I put myself through because of my ambition to make the world's most successful rock 'n' roll film. That ambition in 1974 revolved around their co-operation and commitment, which guaranteed the necessary funds. There was no question in my mind that Led Zeppelin were the most enigmatic of all rock bands. They never granted interviews or appeared on TV, never advertised a concert, and yet every one was sold out within hours of the release of tickets. Their popularity lay in myriad reasons: their indisputable talent, their sex appeal and sheer power. The nasty seventies fitted them like an iron glove. It was Jimmy's band and what Jimmy said \u2013 or rather what Peter Grant said on Jimmy's behalf \u2013 was the way it was.'\n\nIn Nick Kent's _NME_ interview with Jimmy Page that November 1976, it was revealed that he had returned to Charlotte Martin and their daughter Scarlet from his dalliance with Krissie Wood \u2013 'a more domestically ordered existence', mused Kent. 'Charlotte's been very ill,' said Page. 'But that's something one doesn't need to go into, really, only that... if you've been with someone for a long time and they get ill, then you immediately have that responsibility... I don't really need to say anymore.'\n\n'Page,' assessed Kent, 'seems a changed man from the days that seemed to reach their hiatus during the 75 tour of America. Then, the guitarist, at once unattached, was staying up for days and nights on end in some kind of mortal combat with the forces of Nature, pushing virtually everything to the limits and cultivating some potentially bad habits in the process.'\n\nWhen Kent suggested this, Page informed him that what he witnessed then was nothing compared to the process of making _Presence_ : 'That was the ultimate test of that whole... lifestyle. I mean, that was 18 hours a day at a real intensity every day. You just plunge in and, I mean, you don't start thinking about three meals a day.'\n\nPage told Kent that following the making and release of _Presence_ 'it was a case of sorting out a year's problems in... say, a month, and not finding the whole process as simple as that. I mean, suddenly I had time to look around, and suddenly I became aware of certain people who'd been taking incredible advantage of me in the year I'd been away.'\n\nAs 1976 galloped along, there seemed little respite from the traumas that the last 18 months had brought. And as so often in the esoteric matters to which Jimmy Page was attracted, there was frequently a scintilla of paradox. For example, Aleister Crowley considered cats to be creatures from the underworld, and useful for sacrifices. Yet Page was a cat lover and certainly would not have agreed with Crowley's brutal thinking. Yet in psychological terms, dreams of cats are frequently seen as representative of women, on whom Crowley was even more down than he was towards feline creatures. And this was a sentiment with which Page seemed to be in total agreement: 'Crowley didn't have a very high opinion of women and I don't think he was wrong.'\n\nMeanwhile, there were further, very real problems at Tower House. In the mystical world there is an old adage: two magicians should never meet. And in the second half of 1976 Page found himself embroiled in a battle of wizards. His opponent was Kenneth Anger, and by the end of the year the filmmaker would declare that Page had been 'fired' for failing to complete his work as composer on the soundtrack of _Lucifer Rising_.\n\nAnger decried the guitarist for time-wasting and a lack of dedication to the project, and claimed that Page's personal problems \u2013 code for his heroin habit \u2013 had made him impossible to work with. Page had supposedly been working on the film for the past three years, but at the point Anger spoke out against him had delivered only 28 minutes of completed tape.\n\nSince their first meeting in 1973, the collaboration between Anger and Page had continued intermittently: Anger was commuting between London and New York, overseeing the publication and distribution of _Hollywood Babylon_ , while Page was committed to Led Zeppelin performances and recording.\n\nFor some three months Anger had been using the film-editing facilities in the basement of Tower House, chopping down the 17 hours of film he had in the can.\n\nAn extraordinary sequence of events unfurled, and Anger apparently became the unwitting victim of a domestic fracas. He was ordered to leave the house by Charlotte Martin. (Later, it was suggested that it was Page's housekeeper, not Martin, who was behind this.)\n\nNo reason was given for his eviction, and when Anger returned to the house the next morning to collect his film materials and belongings, he found the door locked and bolted. That afternoon, Anger, unable to reach Page himself, informed Swan Song that the film collaboration was off and that he had fired Page from the project.\n\nThe following day Anger was able to recover some of his belongings and the film from the now empty Tower House. Page, who was in town for a friend's funeral, was unavailable for comment, but a spokesperson from Swan Song claimed to be totally mystified by the news that the guitarist had been fired from the _Lucifer_ project; he even expressed surprise at the information that Anger was in London at all.\n\nAnger returned once again to Tower House the next day. Now he removed the last of his belongings, as well as artefacts from the film \u2013 these included Lucifer's crown, made of paste studded with rhinestones from a dress once worn by Mae West.\n\n'I haven't laid eyes on Jimmy Page since early June,' Anger told me. 'I've been trying to get in contact with him since then: I've fixed meetings through his office and been stood up half-a-dozen times. I've left messages on his Kafka-esque answering machine. All I've had is promises that the soundtrack is on its way, but nothing's materialised. I've got a fucking film to finish.\n\n'The way he's been behaving is totally contradictory to the teachings of Aleister Crowley and totally contradictory to the ethos of the film. Lucifer is the angel of light and beauty. But the vibes that come off Jimmy are totally alien to that \u2013 and to human contact. It's like a bleak lunar landscape.\n\n'By comparison, Lucifer is like a field full of beautiful flowers \u2013 although there may be a few bumblebees waiting to sting you if you are not careful. I'm beginning to think Jimmy's dried up as a musician. He's got no themes, no inspiration, no melodies to offer. I'm sure he doesn't have another \"Stairway to Heaven\", which is his most Luciferian song. _Presence_ was very much a downer album. In the first place his commitment to _Lucifer_ seemed to be totally serious, and he was very enthusiastic about the project. And he's very into enterprise and hard work. But on the other hand he has this problem dragging him down. He's been acting like Jekyll and Hyde, and I have to have someone who's 100 per cent. This film is my life's work.\n\n'I really don't think he has the zing \u2013 the capabilities to do it. If he'd have said he was bored with the project I'd have understood, but he's just strung me along. Now he's no longer on the project; I'm no longer interested in having him.'\n\nThe situation was complex, however. According to Anger, Page was never formally employed to compose the soundtrack: 'There was never any discussion about money; the whole idea was that it should be an offering of love. The idea was to go 50\/50 on the film's profits and that Jimmy should have all the proceeds from any soundtrack album that came out of it. We never put anything down on paper. We had a gentleman's agreement, which to me is more serious than anything written down by lawyers.'\n\nThe subject of _Lucifer Rising_ , Anger's most ambitious project to date, was of course the 'fallen angel' of orthodox Christian mythology, who in Anger's film was restored to his Gnostic status as 'the Bringer of Light', an implicit part of Crowley's teachings. No one with a serious interest in metaphysics would have been surprised that such subject matter might attract controversy.\n\nAnger had spent the best part of the previous nine years attempting to complete _Lucifer Rising_ , and his difficulties with Page were simply the latest in a catalogue of upsets, misfortunes and disruptions that had stymied the progress of the film. However, until this point Anger's principal problem had been finding someone to take the part of Lucifer.\n\nFollowing the accidental death of the five-year-old boy originally chosen to play the part, the role was taken by Bobby Beausoleil, a former guitarist with the group Love. But Beausoleil was fired from the movie after a prolonged altercation with Anger, and he left, taking most of the completed film with him. Two years later, after he fell under the spell of Charles Manson, Beausoleil was sentenced to death \u2013 commuted to life imprisonment \u2013 for the murder of Gary Hinman.\n\nWith the little footage remaining from the Beausoleil episode, Kenneth Anger shaped another film, _Invocation of My Demon Brother_ , with a synthesiser soundtrack by Mick Jagger. The Rolling Stone was evidently taken with Anger's work, and indeed the filmmaker claimed it was their conversations that inspired Jagger to write 'Sympathy for the Devil'. Jagger agreed to take the part of Lucifer, but he backed out before shooting began, apparently fearing that the Satanic aura he had once sought to cultivate was becoming too tangible for comfort. His brother Chris took his place, but an on-set row with Anger led to his dismissal. Eventually, a Middlesbrough steel worker named Leslie Huggins was recruited for the part, and with Marianne Faithfull and Donald Cammell (co-director of the epochal _Performance_ , and son of a biographer and friend of Crowley) also taking principal roles, filming began.\n\nIn 1976, having fired Page, Anger continued editing the film, hoping to meet a Christmas deadline. He was looking for another musician to write the soundtrack. 'I'm seriously questioning whether to use a musician from the rock world,' Anger told me in the _NME_ 's Carnaby Street offices. 'It seems like most of today's rock music is savage, deliberate bad taste. It's not optimistic, constructive or even fun anymore. I'm certainly jaded with the rock-superstar syndrome. They're like renaissance bandits. Who needs those people?' The director would not come anywhere near to meeting his self-imposed Christmas 1976 deadline, though a single shot of Page would make it into the finished film.\n\nAs for the soundtrack, Anger eventually decided to let Bobby Beausoleil do it from prison in the late 1970s. The CD was released in 2004 \u2013 as Beausoleil continued to languish behind bars.\n\nWhen I asked if he felt vindictive towards Page, Anger declared: 'You bet I do. I'm not a Christian, turn the other cheek kind.' He allowed a thin smile. 'In fact, I'm all ready to throw a Kenneth Anger curse...'\n\nPersistent attempts at the time to contact Swan Song for a statement from or on behalf of Page were met with silence. Not even a 'no comment'.\n\nThe 'Kenneth Anger curse', however, was no idle threat. Almost 30 years later, a still-angry Anger confirmed that he had indeed followed through with it. 'He was a multi-millionaire miser,' he said. 'He and Charlotte, they had so many servants, yet they would never offer me a cup of tea or a sandwich. Which is such a mistake on their part because I put the curse of King Midas on them. If you're greedy and just amass gold you'll get an illness. So I turned her and Jimmy Page into statues of gold.'\n\nPage was utterly dismissive of this. He told me later that this 'curse' consisted of newspaper cuttings underlined in red ink that Anger sent to him. 'It was quite pathetic, actually. _Lucifer Rising_ was going to be a masterpiece, but he didn't manage to pull it off.'\n\nAll the same, it cannot be overlooked that from this point on, Led Zeppelin's nosedive was inexorable. Now mired in heroin addiction and alcoholism, Jimmy Page's days of greatest creativity with the group were behind him. What lay in the future for Led Zeppelin was remorseless tragedy and death, followed by an eventual phoenix-like rebirth for its principal player.\n\n## 20\n\n# FACE TO FACE\n\nIn February of 1977, an absolutely pivotal year for Jimmy Page and Led Zeppelin, I secured an interview with him for an American magazine called _Gig_.\n\nIn the UK, due to the sudden emergence of punk, a cultural shift was underway. In December 1976, Led Zeppelin began rehearsals for an American tour scheduled to begin on 27 February 1977. By January 1977 they were ensconced at Emerson, Lake and Palmer's Manticore Studios at the bottom of Fulham's North End Road. Two months previously I had been to Fulham Town Hall, only a few yards away, to see the Clash, one of the inspirational new punk acts that had sprung up in the UK during 1976. The only time I would ever come again to Manticore would be 18 months later, to watch the Clash \u2013 by then risen considerably in status \u2013 play a secret pre-tour warm-up gig at the ELP establishment.\n\nSo there was a cultural and poetic twist to Led Zeppelin rehearsing at the studio of another rock behemoth for a tour that would be the utter antithesis of punk. This was Zeppelin's most massive tour ever of America, 51 shows in 30 cities, largely playing stadiums, and naturally the band stood to earn a colossal fortune. For example, for the date in Pontiac, Michigan, Led Zeppelin would pack in an audience of 76,229 devotees and earn $900,000. 'The big business nature of the band has always been more of a hazard than anything else,' said Page. 'One day you're just playing guitar and the next day there's a knock on the door and you realise you're in the realms of high finance. It's very heavy.'\n\nIf the speed and attitude with which the first Led Zeppelin album had been recorded was thoroughly in the spirit of punk, which it really was, it is unsurprising that \u2013 traduced as the four musicians may have been by Year Zero attacks on them as the very worst examples of irrelevant dinosaur rock \u2013 they found immediate empathy with this iconoclastic new form.\n\nAt the urging of their former publicist B. P. Fallon, who was now working on the new, sort-of-punk Stiff Records releases, Page and Robert Plant went along with Beep to Covent Garden's Roxy club on 13 January 1977 to watch the Damned, who were supporting \u2013 an example of punk's almost perverse egalitarianism: the Damned had released the first UK punk single and already had an album out (on Stiff, which afforded Fallon dual loyalties) \u2013 Eater, famous on the punk scene largely for their 13-year-old drummer. 'I was aware there was a bit of nudging going on from the audience when they saw us in there,' said Page. 'But we felt very comfortable. And when the Damned kicked off... it was absolutely fantastic. You felt this wall of sound almost pressing down on you.'\n\nPage and Plant loved the Damned's high-speed, slightly bonkers set, and on the subsequent US tour Page would irritate the more reactionary elements of the Zeppelin entourage with his insistence on repeatedly playing the Damned's first album, _Damned Damned Damned_. Guests at the Plaza Hotel in Manhattan would complain about the volume at which he was playing the LP in his suite.\n\n'I was standing onstage at the Roxy Club,' said Captain Sensible, the Damned's bass player, 'and I saw two hippies standing at the back. I thought, \"What are they doing here?\" Then I looked a bit closer, and it was Jimmy Page and Robert Plant.'\n\n'I was at the bar talking to Jimmy Page and Robert Plant,' said Glen Matlock, bass player with the Sex Pistols. 'Everybody was winding everybody up. \"What are they doing down here?\"'\n\nFour days later, Plant returned to the Roxy, this time accompanied by John Bonham. Desmond Coy, on the door, told Plant to go to the back of the queue. And charged him full admission. At the bar, he noted, the Zeppelin members were asking for receipts, for considerably larger amounts than they had paid. Again, the Damned were playing, this time supported by Eater and the Boys. After the Damned's brief set, according to Glen Matlock, 'John Bonham was onstage going, \"What is this? We play for four fucking hours! Get the band up there without that Mouse Scabies and I'll play drums!\" He was really pissed.'\n\n'Bonham was carried out,' said the Damned's guitarist Brian James. 'He was out of his head, drinking vodka all night. It was cool that these geezers were willing to chance their arms down there with no security.'\n\nThese visits by three-quarters of Led Zeppelin to punk's Mecca earned them considerable column inches in the next week's music press, with pictures of Page and Plant at the Roxy.\n\nThere was a pretty, rather stylish and classy girl at Swan Song who showed me in to a broad room furnished with a pair of opposing couches for my _Gig_ interview with Jimmy Page. I liked the girl and we smiled at each other as she left. 'She's lovely, isn't she?' said Page. Then, surprisingly, almost sadly, dispensing with any expectation of his acting out the role of _droit de seigneur_ , 'But nobody knows her story.' (Well, you and your cohorts could always engage her in conversation, I thought.)\n\nI had been asked by the Swan Song office, to whom I had pitched the idea of an interview with Page, to come to Manticore; I was to accompany my friend Pennie Smith, the _NME_ photographer who had been commissioned to shoot some snaps of Led Zeppelin in rehearsals. It was a brief connection \u2013 they were not actually playing when we arrived \u2013 and I felt I was being checked out. But there was none of Zeppelin's legendary horribleness to the press: everyone seemed in good spirits and rather nice, even the allegedly terrifying John Bonham. Robert Plant flirted with Pennie; he was immediately tactile with her, almost as if he felt obliged to act this way as part of his job as Sex God. Worryingly, however, he seemed slightly lopsided, as though putting weight on his left leg to alleviate the stress on his damaged right limb. Page was off to one side, smiling but largely silent.\n\nUltimately, the first 12 dates of this US tour would be cancelled thanks to Plant suffering from laryngitis. A singer unable to sing on what were essentially comeback dates? Sounded psychosomatic to me...\n\nBy the way, at this time I had heard only vague rumours of Page's problems with heroin. Anyway, this is what I wrote for my _Gig_ piece in February 1977:\n\nThe overriding first impression that emanates from both Led Zeppelin's music and the legendary self-isolation the band and its entourage maintains is one of _power_. Something akin to a mega-sized armour-plated rhinoceros moving relentlessly \u2013 and often, one suspects, humourlessly \u2013 through contemporary rock music.\n\nIn what seemed initially to be thoroughly in keeping with this assumed tradition, it soon became apparent that endeavouring to be placed in an 'Interview Situation' with Jimmy Page would not prove to be the easiest journalistic task I had ever undertaken. Indeed, there were moments when scoring this interview seemed to be taking on all the elements of a parody of The Quest for the Rap with the Big Name Rock Star.\n\nNegotiations commenced at the end of November last year. They were consummated in the second week of February at Swan Song's offices on London's Kings Road. In the interim, Page had cancelled two scheduled appointments, though we had actually met on one of these occasions. There had been a further meeting at Emerson, Lake and Palmer's converted cinema rehearsal studios, where Zeppelin was rehearsing for their first tour since Robert Plant sustained severe injuries in a car smash on the Greek island of Rhodes in the summer of '75.\n\nAlmost predictably, when the interview did actually take place, six days before the band was due to fly out to Texas (where the first dates would be postponed because of Plant's laryngitis, though that's another story), Page revealed none of the superstar arrogance or aggression one might expect, talking at length of Led Zeppelin with an almost religious fervour.\n\nWe also discussed his fascination with the occult and, in particular, with the self-styled 'Great Beast', Aleister Crowley (whose former Scottish home, Boleskine House, Page now owns), and his related interests in ecological matters. The guitarist seemed more content and at ease when dealing with these subjects than when talking about the band; though by the time they were raised he had warmed to the task of being interviewed.\n\nFor the first 15 minutes of the interview he sat on the edge of a couch, huddled over and shivering into the cup of tea he was holding in both hands. His speech was frequently little more audible than a whisper. Indeed, he seemed so fragile and it appeared to be such an exhausting emotional effort to talk about Led Zeppelin, the impression remained that it might completely upset his thought pattern \u2013 or he might actually call off the interview \u2013 if he were asked to speak up.\n\nLater on in the interview I would look up from my notebook and see Jimmy Page lying back on the couch and looking at me through his legs. Or stretched out with both eyes firmly shut and a hand stuffed down the crotch of his frayed jeans as he delivered his semi-audible soliloquy.\n\nNotwithstanding an acute bronchial cough that punctuated his speech, he chain-smoked throughout the interview...\n\nHis eyes were ringed with the kind of wrinkles that some would describe as laugh lines and others might attribute to the effects of constant nervous tension. In fact, in the autumn of last year Page spent some time as an in-patient at an exclusive health farm near London. This was supposedly to recuperate from the effects of having become dangerously underweight. Now, though, as he told me in his soft accentless Home Counties voice, 'I just needed to get away for a while and see things from a different perspective. There was nothing sinister. I needed to get into a regular pattern. A regular schedule. And it seems to be working.'\n\n'What sort of... uh... line do you want to take on this?' he asked me with what seemed to be a slight edge of suspicion.\n\nI summarised the majority of my questions. After that, he seemed a little more comfortable: 'Okay. Well, fire away. You can always edit out what you don't want.'\n\n_Okay, then. So how have the rehearsals been? Pretty rigorous?_\n\n'The rehearsals started a month before Christmas and with the Christmas period off we've been working consistently ever since. They've been going well. _Really_ well.\n\n'Of course, the first task was to clean off the rust which is obviously going to set in after 18 months without being on stage... Although we recorded _Presence_ some 14 months ago it's not quite the same because a tour is a concentrated series of dates. We'll have three days on and one day off. And we have like a three and a half hour concert to contend with.\n\n'Consequently there was a stamina aspect involved apart from anything else. Plus the constant dilemma that appears from tour to tour about the repertoire as such. What to drop, what not to drop... Which is always a great problem when you've seen everything go down really, _really_ well for its own merit, for its own _vibe_ , so to speak, and the atmosphere that that particular number's portrayed and evoked. As has been the intention.\n\n'As far as our playing goes, the way it ended up was everyone was just a hundred per cent confident and really bursting to go.'\n\n_Have you dropped any numbers that were in the last live set?_\n\n'We've dropped a few things. But nothing of great importance. None of the epic things but...'\n\n_What have you added?_\n\n'Stuff from the new LP. \"Candy Store Rock\", \"Achilles\", \"Nobody's Fault but Mine\"... We've also added \"Ten Years Gone\", a number we never did in the past. It offered such a challenge as far as the guitars went. It's really my baby because I worked it out note for note at home. At one point there were _nine_ guitars going to present all the harmonies so obviously we lack some of that. But nevertheless the overall _feeling_ of the number comes across. And comes across very well.\n\n'And we're doing \"The Battle of Evermore\" which I think [laughs] is a very sort of noble challenge really. We'll probably get applause for the sheer guts of the thing rather than anything else.\n\n'But they're coming off good. All of them.'\n\n_So it's all happening okay, then, as far as live..._\n\n'Yeah.'\n\n_Do you get very apprehensive about going back on the road?_\n\n'Well, obviously when you haven't played a concentrated tour for two years... well, it goes on for months. And obviously you've got to take into account the fatigue aspect and all this sort of thing.\n\n'But I'm pretty confident. Everyone's confident. As far as the playing goes there's no problems at all. We've got such a variety in there \u2013 oh, \"Babe, I'm Gonna Leave You\" is another number that we've been doing... pedal steel guitar instead of the usual. So it sounds pretty different from the original.\n\n'It's very interesting. And yet we've obviously kept in there all the key epics: \"Achilles\", \"Kashmir\", \"Stairway\"... things like that.\n\n'But the most amazing thing, really, is that we started nine years ago putting out albums, albums which have been constantly subject to change as far as content goes, to the point where we stuck our necks out only because that's the material that we've got when it comes to the time of recording. But rather than stick to the previous formula and work stuff around it we've just stuck to our guns. And because of that we've got a wide variety of material...\n\n'But nevertheless it's marvellous to think that after what is basically a two year break \u2013 even though the film's come out \u2013 to hit the top of all these polls [a reference to Zeppelin having swept the boards of various assorted music publication polls throughout the world] is really quite stunning, really quite... _awe_ -inspiring. A confidence boost beyond all measure, you know, to realise you're still thought of as being really contemporary instead of a... [laughs] _nostalgia_ -band, shall we say.\n\n'Not that I ever thought we'd become a nostalgia band because we've got too much up our sleeves to fall into that bracket. Nevertheless, it's nice to be reassured. In the warmest possible way.'\n\n_You obviously feel as strongly about the band now as ever._\n\n' _Yes_ [very decisively]. And I feel very strongly about the _timeless_ quality of the songs too. I think that's where it's at... That's probably why we're so critical about their construction when we start putting them together. So you don't just rest on the obvious sort of clich\u00e9s that were around in '72.\n\n'I mean, it's so easy to sit there and jam a soul riff and to make a song out of a soul riff.'\n\n_The reaction that I have to Led Zeppelin's music \u2013 and I know I'm not unique in this \u2013 is unlike what I get from any other band. On first hearing a new Zeppelin record it often seems to slightly grate. There are usually edges to it which you have to grow to understand. Also, whenever I haven't played any of the records for a couple of months I'll put them on and immediately get a colossal rush._\n\n_There's something there \u2013 something indefinable unless you accept that it's just down to the chemistry of the four members \u2013 that suggests the band contains the true essence of rock 'n' roll._\n\n'Well, _inventive_ rock 'n' roll... it's got the root which is in all rock 'n' roll... the earthiness. But it's also got all the other facets that, shall we say, musicians of today have been able to get. You know, finger style, folk areas and things like that. And traces of jazz. Generally the three strong areas. Which is so important.'\n\n_And also whether it's in the hard rock or the acoustic side there's also this enigmatic sense of power and strength. Yet many people still look on you as just a heavy metal band._\n\n'Well, they did. I think it's dawned on them now that we are a band that's going to be subject to change all the time. Like it or loathe it.\n\n'But the most encouraging thing about that is that when an LP is announced the advance orders are so great that it seems they automatically assume there is going to be a certain overriding quality to it. Which is really reassuring because that's what we've been going for. Which again related to that lasting quality. Which one can only _hope_ for.\n\n'One can say \u2013 and it sounds pretentious \u2013 but it's the test of time which shows it.'\n\n_So was that your idea of the band when you first conceived it after the Yardbirds ended? That it should have incredibly strong quality and inventiveness?_\n\n' _Definitely_. Yeah. I mean, the first album has got the catalyst for so much. You know, the blues and the sort of step off from that. And the working together between Robert and myself and the acoustic work and the way you can stretch an acoustic number... you know, keep the dramatic quality there. Which is, after all, the atmosphere that you're trying to convey. And trying to, you know, develop the mystery. Just really because the whole aspect of what's going to come round the corner as far as writing goes is the dark element, the mysterious element. You just don't know what's coming. So many good things have come out of that that it would be criminal to interrupt a sort of alchemical process like that. And we're aware of that and we wish to play forever.\n\n'And I hope that's still there. I think it is.'\n\n_How do you feel about_ Presence _?_\n\n'I think it's the most important album myself. In many respects. Because of the amount of time it took to do. Working up against a deadline it took three weeks: the tracks took about a week. Then we had a slight break in the middle when Robert fell over and he thought his leg had gone again. Then we started again and continued.\n\n'And it was pretty much up to me because after that the group really left it to me. Which is really an honour after so long to have that sort of trust; that they know you're not going to sort of _mess it up_ , and don't mind if you embellish the thing or whatever... Because some of those tracks changed immensely by the time all the overdubs and effects had gone on.\n\n'Although it may not be the best track on the album \"Royal Orleans\"... the first verse of that is as it was. As a riff. After that you hear all these guitars coming in [hums guitar parts]. And that's the sort of thing which I can do to change the whole mood of how a number comes out.'\n\n_So when you did_ Physical Graffiti _, for example, you'd work in the same way whereby you'd just be left alone to produce the tracks?_\n\n'Yeah. Pretty much. There'll be the tracks and then Robert will come in and do his vocal parts and sometimes Jones will come in and do a little synthesiser work on the tracks. But usually it's down to me and [laughs] I'm quite happy with that.\n\n'As I say, it's an honour to have that sort of relationship with the band.\n\n'The time spent on _Physical Graffiti_ was really because of work that came in between time and there was the problem of studio availability. We just couldn't get in.\n\n'And there was the new material which related to that point and I wanted it to have a sort of chronological touch about it. And that's why there are all those tracks that go way, way back and reflect the development of the band. And then you have the apex of \"Kashmir\".'\n\n_What do you feel in retrospect about_ The Song Remains the Same _film?_\n\n'Well, I think the film's successful in so much as it is a frozen celluloid statement of an evening.\n\n'And the soundtrack as such... [pause] I wouldn't call it a live album because we've got so much live stuff in the bag going back to '69 at the Albert Hall. We've got some _fabulous_ live stuff. And, it wasn't necessarily the _best_ live material we had but it was the live material that went with the footage so it had to be used. So, you know, it wasn't like A Magic Night. But it wasn't a poor night. It was an honest sort of mediocre night.\n\n'You know, I've always thought of the band as being reasonably consistent as far as the concerts go. I think we always start off _shaky_ and it's at the end when the whole thing builds. Which we build up between ourselves. We build up the \u2013 I don't know what you might call it \u2013 the ESP aspects of it where when you do start jamming and entering areas which are open to free form and you start coming across the different rhythms and you might just _stop_ it and start and _stop_. And use some shock tactics.\n\n'A lot of that is just off the cuff, you see. And that's where everybody's really working. You can just anticipate what's coming. And a lot of bands don't manage to be able to do that... a lot of larger bands anyway. They play it safe with everything just about note for note perfect apart from some change in the solo or something.\n\n'But they don't let the solos go on for a long time on purpose so they can really get their teeth into improvising and showing what can really be done.\n\n'And consequently you hear a number one year and so much has changed from a few years before. Because there is that quality.\n\n'Again _Presence_ by the way... We really _needed_ that as a band that has been together for such a long time to prove to ourselves that... You know, we've always spoken of the instant chemistry and how the band get together and start jamming and within those jams, riffs come out. And it doesn't take long before you've got the framework of a song which often gets reviewed but nevertheless it's there from the inception.\n\n'Whereas you do hear stories of big bands that get together for two or three weeks and they can't get anything together. There's like two or three different strong frameworks every rehearsal. And that sort of three week thing proved that it can be done.\n\n'Mind you, there was a helluva lot of emotional anxiety and frustration related to that as well. You know, the uncertainty of Robert's position and one thing and another... And the way that the band really stuck together during this whole thing because of the loyalty between the band and each other. And that was the emotional release of getting it all out.\n\n'That's why it's an important album to me. Because it reflects all the spontaneous aspects.'\n\n_How did you personally react when you heard about Robert's car smash? What were your immediate reactions?_\n\n'Well, I was shattered. [profound concern in his voice] I'd been with Robert the day before and I'd just left to go to Sicily. And I was in Sicily when I heard the news.'\n\n_So did you hear what state he was in or did you just get garbled reports?_\n\n'No, I just heard that he was hurt very seriously. A doctor had to come out from London immediately and put him on a plane because the medical facilities there were so impossible.'\n\n_Was there any time when you thought, 'Well, what happens if he doesn't get better or if he dies? What happens to the future of the band?'_\n\n'Well, I've always felt \u2013 and this has been discussed \u2013 that no matter what happened, provided he could still play and sing, and even if we could only make albums, that we'd go on forever.\n\n'Just really because the whole aspect of what's going to come round the corner as far as writing goes is the dark element, the mysterious element. You just don't know what's coming. So many good things have come out of that that it would be criminal to interrupt a sort of alchemical process like that. And we're aware of that and we wish to play forever.\n\n'There's a lot of important work to be done yet anyway. It's only just started.'\n\n_You're obviously very confident of the future of the band now. Have you always been so?_\n\n'Yeah.'\n\n_Never any doubts at all?_\n\n'No, no, no.'\n\n_But there does seem to be a contradiction in that you're so into the music..._\n\n'It's the all important thing, yeah.'\n\n_But at the same time Led Zeppelin is a colossal business empire._\n\n'Well, that's just one of those things that happened to snowball up behind us really. But nevertheless the music _is_ the most important thing. If we'd been conscious of trying to sustain a particular sort of market then we'd have stuck to a formula. Which is a terribly dangerous thing. When you know you're going through changes it obviously reflects on your music \u2013 lyrics, especially. If you try and suppress that, then you get into trouble. If you suppress it for the sake of a formula.\n\n'But then that's _our_ philosophy of what we're up to and other people have a different way of looking at it.\n\n'But it's only the test of time which can lay down the importance of what you're doing. You see, there's been so much flak directed towards us. I knew that it would take a time before a proper perspective was reached about what we were really doing. The fourth album probably being the first milestone in that respect, even though the third should have been.\n\n'When the third LP came out, Crosby, Stills, Nash and Young had just toured. They'd done an acoustic set followed by an electric set. And, of course, our third album having more predominant acoustic work on it then the reviews related it to Crosby, Stills, Nash and Young and said, 'Well, obviously they've been influenced by them.' And missed the point altogether. They forgot that we'd used acoustic guitars very heavily on the first album. Not quite so much on the second but it was there.\n\n'And, you know, after we'd been on the road after the second album had been released we really wanted to have a rest, and consequently sitting around a log fire in Wales you don't put up a 200-watt Marshall set-up but you get your acoustic guitars. Consequently acoustic numbers came out.\n\n'And if they've got a validity you owe it to yourself to lay them down.'\n\n_Oh, incidentally, I've always felt that John Paul Jones's situation within the band was exceptionally important, especially in the way he seems to cloak a lot of the changes. Do you not feel that he's underrated?_\n\n'Underrated? Well, quite possibly. Yeah, as far as a bass player relative to a rhythm section. Yeah.\n\n'But as far as the writing goes everybody has an equal share of coming forth with the ideas they've got. But it always seems to end up with myself when it comes to most of it. And I think Robert and I are sort of very sympathetic to the sort of loony vibe because we've always been working together.'\n\n_Yeah, there is a sense of you and Robert as the Terrible Duo, the Inseparables..._\n\n'Yeah. Yeah. But it's not to the point of a Jagger\u2013Richards thing where nobody else gets a look in. It isn't a cut-off situation. It's just developed from the early days where, say, Jonesy may come up with one riff for one section and Bonzo the same whereas I'll probably come up with the whole framework. Or piece together all those little bits and pieces.'\n\n_How is Robert standing up to the stagework?_\n\n'Fine. Fine. He's been rehearsing ten hours a day. Ten hours on the trot.'\n\n_I understand that a changed Robert Plant who has taken to reading Nietzsche on plane journeys has emerged since the accident. I know that you were ill for about nine months prior to joining the Yardbirds and I've heard you're supposed to have spent much of that time reading. Was that when your interest in the occult began?_\n\n[Fifteen second pause] 'My interest in the occult started when I was about 15.'\n\n_Do you agree that whereas Western society tends to see occult matters as a very dark \u2013 a very black \u2013 thing, it is, in fact, a very light and enlightening thing?_\n\n'Well, there has been a major revival, a spiritual revival, throughout the world and it reflects all over the place. Not just within the West.\n\n'And there's a great interest in the Celtic mysteries and the Dark Ages and the areas where a lot of these truths were just erased for the sake of the Church, you know. But I'm quite fascinated by these things.'\n\n_So obviously the folkie Traditional English side of Zeppelin all emanates from one logical area of interest, no?_\n\n'Yeah. Well, a man's a product of his environment. It depends how much he wants to educate himself in that framework. You know, in relationship to his craft. There should be no boundaries, so just carry on as far as you can and do it.'\n\nPage, of course, is an ardent aficionado of occultist and magician Aleister Crowley (1875\u20131947). Indeed, the guitarist owns Equinox, an occult bookshop situated off London's Kensington High Street, which has a large section devoted to Crowley's works as well as having his birth chart pinned to one wall. And, as already mentioned, Page spends most of his time on British shores at the home that Crowley once owned, Boleskin House. [This wasn't actually true \u2013 although I didn't appreciate this at the time.]\n\nNot unexpectedly, such matters are beginning to arouse the interests of the more sensational end of the British press. In fact, only a few weeks ago a _National Enquirer_ -like weekly magazine featured an aerial photograph of the house on its cover along with details of collapsing staircases and the appropriate 'Dark Man of Pop' blurb about Page.\n\n'Well,' says the guitarist, 'they should have gone into the history of the house and Crowley would've come out like a shining angel compared with what else went on.\n\n'I mean, it's had a history of suicides and con tricks. Plus the site of the house is on the site of a church and a graveyard, and the church was burnt down by an arsonist with the whole congregation in it. So the actual foundations of the house are built on hallowed ground.\n\n'But I'm not really interested in going on about Crowley in so much as, say, Pete Townshend does about Meher Baba. I'm not interested in trying to turn anybody on in any way whatsoever. You know, there are a thousand paths and they can choose their own.\n\n'All I know is that it's a system that works... [laughs] Although, of course, there's not much point in following a system that _doesn't_ work.'\n\n_But what about the hassles you've had with Kenneth Anger? (Page wrote the score for filmmaker occultist, and author of_ Hollywood Babylon _, Kenneth Anger's imminent film,_ Lucifer Rising _, but was turned down by Anger towards the end of last year and replaced by none other than Mansonite Bobby Beausoleil. Since then Anger has denounced Page on every possible occasion.)_\n\n'I think it's more the problems he's had with himself. All I know is that at the end of the film I promised him \u2013 as I had before \u2013 the loan of a three-speed projector which makes the editing so much easier. I said to him, \"Well, it's just going to be your own time invested.\" And I also told him that he must put the music on after he put the footage together so I was just waiting for him to contact me, really. He had other music that I'd done instead of the stuff that I'd delivered which he said he wanted to use. Nevertheless, I still needed to hear from him. And I never heard anything.'\n\n_Didn't he come down here and stick things onto the door of this record company?_\n\n'Oh, that was his curse. That was _pathetic_. His curse amounted to sending letters to people. Silly letters saying \"Bugger off, Page\" and this sort of thing.\n\n'How can you take that sort of thing seriously? [Sounds quite deeply disappointed]. A man you had thought to be a genuine occultist and it turns out to be just... _theatre_. It's a shame, really.'\n\n_Although it's quite acceptable these days, do you wish your occult interests weren't known about?_\n\n'I just don't want it rammed down people's throats as though I'm saying it's the be-all and end-all and the only way you'll be able to put things together. I'm not saying that at all. You might go off and study the Gurdjieff system and be equally...\n\n'But what I can relate to is Crowley's system of self-liberation. In which repression is the greatest work of sin. It's like being in a job when you want to be doing something else. That's the area where the true will should come forward. And when you've discovered your true will you should just forge ahead like a steam train. If you put all your energies into it there's no doubt you'll succeed. Because that's your true will. It may take a little while to work out what that is, but when you discover it, it's all there.\n\n'You know, when you realise what it is you're supposed to be here for. I mean, everyone's got a talent for something. Not necessarily artistic but whatever you care to say. And it's just a process of self-liberation. I mean, I just find his writings to be _twentieth century_. As a lot of the others weren't.\n\n'And there's really nothing more to say than that. I find him quite a curious, highly enigmatic character. Consequently I enjoy my researches into him. But it doesn't want to be blown out of all proportion, though, because that would be... silly, you know. I'm just another artist, too.'\n\n_Yeah, it's an interest in all things occult and, as you said, all things English or, rather, of Albion. And that's just one area, right?_\n\n'Mmmmm.'\n\n_Uhh... Returning to the music for a moment, do you feel any great responsibility in your position as one of the ruling triumvirate of rock 'n' roll along with the Stones and the Who? Do you feel any great responsibility towards rock 'n' roll?_\n\n'Well, I've always felt a commitment, shall we say? Because I got into it because I was so turned on by the sounds that I heard when I was really young and I just wanted to be involved in it. It was just something thrilling that could send chills up your spine.'\n\n_Presumably your parents told you you'd grow out of it..._\n\n'No, actually they were very encouraging. They may not have understood a lot of what I was doing but nevertheless they had enough confidence that I knew what I was doing; that I wasn't just [laughs] a nut or something...'\n\n_Do you and the other three members of Zeppelin see much of each other socially?_\n\n'Not that much. But we do. We don't live in each other's pockets so it's always a great joy to see each other again.'\n\n_Do you by any chance find the rock 'n' roll lifestyle a strain in any way?_\n\n'What side of it?'\n\n_Well, and, taking into account your stay at the health farm, the irregularities of the hours, for example?_\n\n'Well, that taxes you physically.'\n\n_And inevitably, therefore, it must tax your mental powers..._\n\n'Well, in a way, yes. Except that when I'm very tired I can do my best writing. You know, late at night because there's nothing to distract you and all those day-to-day problems have gone. And I can just start concentrating on the guitar and get lost within it and I find that all these things are coming out.'\n\n_But there are those who bemoan rock 'n' roll as being vastly uneconomic in terms of both financial and human terms, especially human terms..._\n\n'But the willpower gets you through. And the adrenaline and the feedback from the audience at live concerts \u2013 which is maybe what we've been missing \u2013 is the thing that charges you up like a battery.'\n\n_You really enjoy playing on stage, do you?_\n\n'Oh yeah.'\n\n_You don't prefer recording from playing live or..._\n\n'Both. And things have been out of balance in that respect. And one knows something's missing and gets edgy about it. But it's not until you play again \u2013 when you rehearse \u2013 that you know what it is.\n\n'Of course, a lot of it has been done by Robert's recovery. And certainly not even wanting to breathe a word of the subject of a tour until nature had dictated her terms and things became good.\n\n'But then there is that bond between us that gives enough confidence to just wait and see. Not just go off making solo albums or kicking with others, as they do.\n\n'There's incredible dedication in what we're doing. Be that rightly or wrongly. Subjectively, that's just the way it is. That's the way it's got to be. There's nothing complacent about things. The minute you start not criticising what you're doing then you're in trouble.\n\n'And if you start thinking everything you're doing is a masterpiece [laughs] then you're in trouble.'\n\n## 21\n\n# THE RULES OF ENGAGEMENT\n\nTen days before Led Zeppelin's 1977 tour of the US was scheduled to begin, the _Starship_ developed a serious mechanical problem: during a flight one of its engines had come close to falling off, and the plane had been grounded at Long Beach Airport. Aware that the four Zeppelin musicians were always nervous of airborne transport \u2013 none more so than Jimmy Page \u2013 Richard Cole never mentioned this small difficulty and simply lined up another private 720 jetliner, _Caesar's Chariot_ , owned by the Las Vegas casino Caesars Palace. _Caesar's Chariot_ was almost identical to the _Starship_ , although it lacked the Thomas organ on which John Paul Jones had regularly led his fellow passengers in archetypal London pub sing-songs.\n\nThe postponed tour finally kicked off on April Fool's Day 1977, in Texas, at the Dallas Memorial Auditorium, followed two days later by a show in Oklahoma City at the Myriad. But these two dates, at which Led Zeppelin seemed extremely rusty, even lacking in confidence, with Page playing solos in the wrong key, were like warm-up shows for the first residency dates on this, their eleventh tour of the US; as Stephen Davis points out in _Hammer of the Gods_ , 11 was Aleister Crowley's favourite number, the reason he added the letter 'k' to the word magic. At Chicago Stadium \u2013 a misnomer, as it was only arena-sized, holding audiences of around 16,000 \u2013 Led Zeppelin were set to play four shows, with a one-day break in the middle.\n\nWhat was already becoming evident was that Page was in a permanent altered state. And it wasn't bringing out the best in him. 'I showed up on the third date at the start of the tour,' said Jack Kalmes, the head of Showco, the production company for the tour. 'The mood was ugly and there had been a buzz in the PA and Jimmy had come over and thrown a trash can over one of the main techs.'\n\nOn another occasion, in another location, Page spat in the face of a technician midway through the acoustic set, before a crowd of 50,000.\n\nCould Page's diet \u2013 or lack of it \u2013 have had anything to do with his unsociable frame of mind? 'I prefer to eat liquid food,' he claimed. 'Something like a banana daiquiri, which I can put powdered vitamin in. I'm not really into solid foods very much. I know I'll never turn down some alcohol, so a banana daiquiri, with all the food protein, is the answer.'\n\nHow was Robert Plant adapting to stage performance after such a disastrous accident and long lay-off? Not too well. Apart from when he was sitting during the acoustic segment, he would stand for the three-hour sets; sometimes he would literally be carried off the stage at the end of the show. His damaged right foot was considerably inflamed; much of the time the singer was in a state of semi-pain, constantly consuming painkillers administered by the doctor travelling full-time with Led Zeppelin, a Harvard graduate who had been on tour with other rock bands, notably the Rolling Stones on their 1972 US tour.\n\nBut Plant wasn't the only one in the group who needed to be physically assisted around the stage. By the time Led Zeppelin began their six-night stretch at the Forum in Los Angeles, Page would be physically hoisted onto the performing platform by Richard Cole \u2013 and carried off later. The doctor accused Page of stealing Quaaludes from his supply. The guitarist's response? To threaten to fire him: 'Accusing me? Who the fuck does he think is paying his salary?'\n\nThe doctor was not always able to help his patients. On the third Chicago date Page seemed even more out of sorts than usual, playing the intro to 'Since I've Been Loving You' while the other band members were beginning 'Nobody's Fault but Mine'; trying to play on a single-neck guitar what he required his double-neck for; during 'Ten Years Gone', the sixth number, he actually passed out, although nodded out might be the more accurate way to describe it. 'Jimmy has got a bout of gastroenteritis, which isn't helped by firecrackers' \u2013 a reference to the artillery barrage of firecrackers that rained on the stage \u2013 'so we've gotta take a five-minute break,' declared Plant. Page was in no condition to return to the stage and, after some time, Richard Cole came out onstage. 'Jimmy does not want to do a half-hearted show tonight,' he told the audience, advising them to hang on to their tickets, as the concert would be rescheduled.\n\nLed Zeppelin, who once had only Cole with them, now had a large entourage. As well as his own personal roadie, each band member also had his own assistant; Page had Rick Hobbs, his butler and chauffeur from London. And Cole brought in, as special minder to Peter Grant, handsome John Bindon, whose favourite party trick \u2013 which had allegedly impressed Princess Margaret, supposedly a lover \u2013 was to hang a row of pint mugs on his enormous dick. Bindon was also a very dangerous man. But Grant needed someone with him; enormously depressed by the explosion of his marriage and dabbling with the heroin that seemed omnipresent on the tour \u2013 even the crew were using \u2013 Zeppelin's manager was no longer the life and soul of the party.\n\n'I told one of our roadies that to me this seemed like the beginning of the end for the band,' wrote Cole, who was himself using smack. 'The soul that had driven Zeppelin since 1968 just seemed to have weakened, and drugs played too much of a role in everyone's life.'\n\n'There were bodyguards everywhere, and that was a real big sea change from 75 to 77. There was just a cloud that seemed to hang over everybody,' recalled _Creem_ journalist Jaan Uhelszki.\n\nBy 10 April, Led Zeppelin had wrestled themselves into delivering their first fully successful performance of the tour, at their fourth show in Chicago. 'Jimmy was feeling ill last night, but it was only a false pregnancy, so that's all right,' Plant told the audience. Answering a local radio station's suggestion that drugs and drink may have been behind the guitarist's mysterious collapse the previous day, the singer defended him to the audience: 'Mr Page neither smokes, drinks, takes women or does anything like that, so we want an apology tomorrow and a crate of alcohol!'\n\nPlant's argument was somewhat reduced by Page's rather curious appearance that night: he was clothed in a Nazi storm trooper's uniform, a cap upon his head and jackboots on his feet and spindly legs \u2013 he might have been in the Sex Pistols. Similarly strange were the rooms of his suite at Chicago's Ambassador East Hotel: the curtains were perpetually drawn, electric light was forbidden and candles gently fluttered.\n\nLate on the night of 7 April he entertained journalist Lisa Robinson there. When she inquired about the band's feral reputation, he gave a four-word reply: 'We haven't really stopped.' When asked about the myriad rumours that sat about Led Zeppelin, Page simply replied, 'I must have had a good time.' His soft voice, she noted, was 'slurred'. Robinson came to the conclusion that he was 'either very tired, or very stoned'.\n\nPeople were genuinely concerned about his appearance. When _Trouser Press_ writer Dave Schulps, scheduled to conduct a much-delayed interview with Page, first saw him on _Caesar's Chariot_ , he was surprised: 'At first sight I was struck by how extremely frail he appeared, escorted by a bodyguard who seemed almost to be propping him up.'\n\nThere were tales of Page having to be pushed through airports in a wheelchair. When I asked him about this two years later, he vehemently denied the suggestion: 'I may have done that for a laugh \u2013 not seriously. No, no. That wasn't happening at all.'\n\nWhen interviewed by _Guitar Player_ magazine's Steve Rosen, who flew with the band, Page expressed the concern he had felt when the first dates needed to be cancelled: 'We had done our rehearsals, and we were really on top, really in tip-top form. Then Robert caught laryngitis and we had to postpone a lot of dates and reshuffle them, and I didn't touch a guitar for five weeks. I got a bit panicky about that \u2013 after two years off the road that's a lot to think about.'\n\nRosen later revealed the written rules of engagement for journalists permitted on the band's plane:\n\n 1. Never talk to anyone in the band unless they first talk to you.\n 2. Do not make any sort of eye contact with John Bonham. This is for your own safety.\n 3. Do not talk to Peter Grant or Richard Cole \u2013 for any reason.\n 4. Keep your cassette player turned off at all times unless conducting an interview.\n 5. Never ask questions about anything other than music.\n 6. Most importantly, understand this \u2013 the band will read what is written about them. The band does not like the press nor do they trust them.\n\nLater on the tour, John Paul Jones learned that, eight years previously, Rosen had unfavourably compared Led Zeppelin to the Jeff Beck Group. The suddenly, irrationally furious bass player demanded that Rosen hand over all his cassette tapes.\n\nThe chucking of cherry bombs onto the stage had become like the dark antithesis of the jelly beans peppering the Beatles 12 years before. In Louisville, Kentucky, a lobbed bottle hit Page's guitar: he and the other musicians momentarily quit the stage, but soon returned.\n\nBut it was not all angst and moodiness. On 28 April in Cleveland, Ohio, there was a magical performance where everything gelled. And the enormous show at the Pontiac Silverdome was similarly inspiring.\n\nFollowing it Plant, Jones and Bonham returned to their families in the UK for a two-week break in the schedule. And Page? He flew direct to Cairo, lodging himself at the luxurious Mena House Hotel, adjacent to the Great Pyramid. Cairo, of course, was where _The Book of the Law_ , the foundation of Thelemite thinking, had been dictated to Aleister Crowley by an outer-world entity.\n\nOn 12 May 1977 Page was back in London. He and the other members of Led Zeppelin, along with Peter Grant, were at the Grosvenor House Hotel in Park Lane for the annual Ivor Novello Awards: they were presented with the 1977 award for Outstanding Contribution to British Music.\n\nA week later they were on a plane to the United States for the second leg of their American tour. It kicked off in Birmingham, Alabama, at the Coliseum, where Jimmy included a snatch of 'Dixie' in a guitar solo.\n\nWhen the band played in Maryland, adjacent to Washington, DC, Peter Grant invited a number of Soviet diplomats to the show, having already dined with them at the Russian Embassy. Grant had arranged for John Paul Jones to slip a section of Rachmaninoff's Variations into his set-piece solo during 'No Quarter'. The Soviet officials were delighted. As was Peter Grant: his ambition was for Zeppelin to play in Moscow.\n\nBut everywhere there seemed \u2013 appropriately enough for that year of change that was 1977 \u2013 near-anarchy from the fans. All around them on that final American tour, the dystopian, anarchic future promised by the very nature of Led Zeppelin, which had long lain dormant, appeared to have risen out of its primordial slime. On the tour's first leg there had been over a hundred arrests when a thousand fans tried to break into the Cincinnati Riverfront Coliseum; during a second show at the venue a youth fell from high up on a gantry and died.\n\nOn 21 May in Texas, a state that held almost as much empathy and adoration for Zeppelin as southern California, the band played the Houston Summit Arena; forty people were arrested and over half a million dollars' worth of damage was caused in the city after a post-show audience riot.\n\nA fortnight later there was far greater mayhem. In Tampa, Florida, always prone to the eccentric extremities of its sub-tropical climate, there was a flash flood 20 minutes into Led Zeppelin's set.\n\nThis show had already earned a difficult reputation: on the day that tickets had gone on sale, Zeppelin fans, tiring of waiting in line, had gone on a rampage of destruction, stealing food from stands, tearing up offices and ripping out seats. To control this outbreak, a SWAT team had been brought in from Miami.\n\nThe Tampa date was an outdoor event, before an audience of 70,000. Peter Grant, unusually for him but perhaps unsurprising considering his depressed and drugged frame of mind, had neglected to note that the contract with the promoters contained a 'rain or shine' clause; in other words, whatever the weather the show must go on. Since Leslie Harvey, Maggie Bell's guitarist in Stone the Crows, had been electrocuted onstage at Swansea Top Rank after touching an unearthed microphone with wet hands, Grant had been ever alert to the dangers of untrammelled electric force. He was always insistent that the outdoor venues Led Zeppelin played, such as the one at Tampa Stadium, must have the stage covered by a solid metal roof.\n\nAgain, this last edict had been overlooked at Tampa by the promoters; there was only a canvas awning above the stage, already overloaded with water from earlier rainfall. When the tropical storm broke 20 minutes into Zeppelin's set, their manager immediately pulled the band offstage, ending the concert. The 'rain or shine' clause meant the event could not be rescheduled for the following day. On learning this, a major riot broke out among the audience, who were chanting, 'We want Zeppelin! We want Zeppelin!' As the roadies began to dismantle the equipment, bottles rained down on them. Fans even attacked other fans.\n\nWaiting outside the stadium were 40 cops in full riot gear, most of whom were extremely unsympathetic to the ever-controversial notion of Led Zeppelin and their fans. Now they swung into action, quite literally, racing into the venue and bringing their billy clubs down on the fans' heads, who fought back with fists and any weapon they could find, as a full-scale insurrection appeared to be taking place.\n\nIt was a shocking scene: 60 fans were taken to hospital, along with 12 police officers. The next day, at Grant's hectoring insistence, the promoters placed a full-page advertisement in the local newspaper accepting full responsibility for the disastrous show, absolving Led Zeppelin of any blame \u2013 which was theoretically correct.\n\nThe next dates, in the relative civilisation of New York City, were punctuated by further firecracker attacks: when one hit Page on the hand while he was onstage, he returned to the dressing room for five minutes. He returned when it was apparent that he had not suffered any injury. But these six nights at Madison Square Garden also restored a considerable measure of triumph to the tour. Page proved himself to be the guitar god for which he was revered, delivering blistering solos and performances that were of the very highest order. Always aware of the value of prestigious venues, it is almost certainly no coincidence that, after a number of creaky shows in the American provinces, he rose to exhibit the full majesty of his status in New York City.\n\nThe Madison Square Garden shows allowed Led Zeppelin to briefly become social fixtures on the Manhattan scene: Page hung out with Keith Richards and Ron Wood, visiting Trax disco with them; and John Bonham's fondness for throwing television sets and sundry furniture off his balcony led to the band being ejected from the Plaza Hotel \u2013 for ever. Robert Plant purchased a new Lincoln Mark VI, which he immediately had shipped back to the UK.\n\nWhen Led Zeppelin left New York for California, Page was so out of it that he had to be virtually carried onto _Caesar's Chariot_. The party checked into the Beverly Hilton in Los Angeles, once again eschewing the pleasures of the Hyatt House. There was an English woman living in the city called Pennie who was friends with Plant and his personal tour manager Benji LeFevre. Jimmy Page, she was led to believe by the singer, was in a bad state during that tour because of drugs. For the seven nights at the Forum in Los Angeles no one would really see him until he emerged from his hotel room to go to the gig, where his playing would still be sensational. 'I was there all seven nights at the Forum and I can tell you that nobody slept,' said Michael Des Barres. 'Every evening Jimmy was carried onstage by Richard Cole and carried off.'\n\nBenji LeFevre would add 'sound tricks' to Plant's vocals with an electric harmoniser that permitted him to sing with himself. Then Page would perform a virtuoso guitar performance that could last for up to an hour, and for which the fans would go crazy; during such soloing Plant would sigh, 'Jimmy, oh Jimmy!' However, Plant and LeFevre would refer to this as 'Jimmy Page's Comedy Hour'. A sign of insurrection in the camp? An indication perhaps of the 'lack of camaraderie' that Richard Cole claimed was prevalent on Led Zeppelin's eleventh American tour? It was rare, Cole noted, for the individual band members to spend time with each other: 'When we did socialise, streaks of hostility or maliciousness towards other members of the group sometimes surfaced.'\n\nAlthough Page might have appeared to be missing in action, apart from when he was onstage, he was in fact right at the centre of the action. In his suitably murkily lit suite, he gave a few interviews and trawled through tour photographer Neal Preston's concert slides, anxious not to let out into the public domain any pictures in which his now slightly protruding belly was visible.\n\nWhen she finally gained admission to Page's suite, _Creem_ 's Jaan Uhelszki found herself in one of the most extraordinary interviews of her life: 'I'd been on the road with them for over a week and couldn't get him to agree to an interview. Finally, on the last day of the tour, he agreed to an audience on the condition that the publicist had to be there. I agreed, but didn't realise the implication until I began asking my questions. Jimmy stipulated that I must first ask the publicist my question and then she relay the question to him \u2013 even though we all spoke the same language and I was sitting a mere six feet from him. This went on for about an hour, and was so odd, and rather humiliating.'\n\nBy now Miss Pamela had married Michael Des Barres; in a nice twist, the ceremony had taken place in the back garden of Catherine James's house in Laurel Canyon. 'We saw a lot of Zeppelin, and they were not aging gracefully, except for Robert, who still had his shoulders thrown back,' Pamela Des Barres wrote of these Forum dates. 'Jimmy wore a Third Reich costume, made the Heil Hitler! gesture, and had to be propped up by two flunkies at all times. I saw him take 20 minutes to crawl across the room to get to a black bag full of pills. He kept toppling over, and everyone else in the room pretended not to notice. Or maybe they really didn't notice.'\n\nThere was a three-week break after the Los Angeles dates. Again, the rest of the group flew back to England. Again, Page flew to Cairo.\n\nOn 17 July 1977 the third leg of Led Zeppelin's epic tour of the US began in Seattle, before 62,000 people. It was only an average show. 'It was a night of pot, pills and popcorn with the popcorn coming in a close third to the other two,' wrote the _Seattle Post-Intelligencer_. 'But overall, the Led Zeppelin concert at the Kingdome came off without too much trouble. There were several arrests, lots of dope and booze smuggled in \u2013 either under coats or inside bodies \u2013 and some very sick kids from drinking too much. Plant promised that the 1977 tour would be \"blood, thunder and the hammer of the gods\". A squad of paramedics was geared up for the blood and everybody else was geared up for the blood and thunder part.'\n\nIf Seattle had been just average, the next gig, three days later, at Arizona State University Activity Center Arena in Tempe, was claimed to be 'a strong contender for their worst ever show'. After the concert began, an hour late with no explanation given, Page seemed utterly off his head. He fluffed intros, going into 'Black Mountain Side' for ten seconds before shifting into 'Kashmir', leaving the rest of the baffled group to catch up. Utterly static and seemingly uninspired throughout the set, he was thrown onto his back by one of the flash-pot explosions at the climax of 'Achilles Last Stand'. 'Moby Dick' was dropped, the set concluded with 'Stairway to Heaven' and there was no encore.\n\nThree days later Led Zeppelin and their considerable entourage boarded _Caesar's Chariot_ and flew to San Francisco for two dates just across the bay, in Oakland, California. Then they would fly to New Orleans.\n\nThe first Oakland show, of course, was the one at which Bill Graham's employee Jim Matzorkis was attacked and beaten by John Bonham, Peter Grant and John Bindon. Thoroughly egregious, it was the moment when all of Led Zeppelin's legendary inhumane treatment of lesser beings fully came under global exposure in all its shocking dysfunctionalism. 'I wasn't there, but I do know it was nothing really heavy. Certainly nothing heavier than I'd witnessed out front during the concert,' Page said to me in 1979 about the Oakland assaults.\n\nOn receiving the devastating news of the death of his five-year-old son Karac, Robert Plant immediately flew back to London that night, Tuesday 26 July, accompanied by John Bonham and Richard Cole; the last seven dates of Led Zeppelin's tour were summarily cancelled. _Caesar's Chariot_ was not licensed for travel outside the US and Atlantic Records had lent their corporate jet to President Jimmy Carter; Cole booked the three of them onto a flight from New Orleans to Newark, and then first-class seats on a British Airways plane to London. At Heathrow, Cole had arranged for a private jet to immediately whisk them up to Birmingham Airport. Plant never broke down, but tears were frequently visible on his face. 'Karac was the apple of Robert's eye. They idolised one another,' said Plant's father, who met his son at Birmingham Airport. 'All this success and fame,' his father added. 'What is it worth? It doesn't mean very much when you compare it to the love of a family.'\n\nDid Richard Cole have time during that unhappy flight back to London to ponder on what had happened in Oakland? He, John Bonham, Peter Grant and John Bindon had been arrested and charged with assault. They were on $250 bail each, and awaiting trial.\n\nWith the assistance of his old friend Bonham, Plant withdrew into himself, alone with Maureen and Carmen. He gave up all drugs, cancelling them out of his life in an instant. But he did drink so much beer that by the next spring he considered himself to be obese. By then Maureen was pregnant.\n\nWhat still seems utterly extraordinary, a certain sign of the complete collapse of the flimsiest moral structure or humanity within Led Zeppelin, as though they didn't give a fuck, was that neither Jimmy Page, John Paul Jones nor Peter Grant \u2013 who was probably still blaming Bill Graham for Karac Plant's death \u2013 attended the poor boy's funeral, held in the first week of August. What on earth was each of them thinking? Were they so consumed by rock-star narcissism that they were simply unable to view life from Robert Plant's point of view and see that he would certainly need their support? Or \u2013 certainly in the case of Page and Grant \u2013 were they simply so out of it on smack and downers and booze that their thinking was utterly befuddled? A bit of each, one might feel. It was a big mistake, not least in the eyes of Plant.\n\n'Shortly after Karac died,' said Joe Jammer, 'I bumped into Robert and Maureen outside of Swan Song. He was getting into a Jaguar. And he says to me, \"Stay away from Jimmy. Stay away from Jimmy. He's evil, he's evil. It's his fault that Karac is dead.\" And Maureen is crying her eyes out. And I'm standing there going, \"Oh, it's Jimmy's fault?\" And then they were gone.'\n\nWith the UK media more concerned with the seemingly unstoppable upwards surge of punk rock, the summer months of 1977 were a strange time: it felt as though the old order was being utterly overturned \u2013 Jimmy Page's world of Pre-Raphaelite whimsy seemed rather outdated and irrelevant. On 16 August, Elvis Presley, the King of Rock 'n' Roll, who had so inspired both Page and Plant to become musicians, died of a heart attack at the age of 42 while seated on the toilet. In September 1977, hurrying back from the pub in his Jensen Interceptor, John Bonham ran out of road near his home and ended up in a ditch, breaking two ribs in the process; abandoning his vehicle, he struggled home on foot before police arrived.\n\nIn the mythology of the street Led Zeppelin's tragic fall was interpreted as a perhaps deserved response to the group's gargantuan ambitions, aspirations that had been driven by Page's supposed obsession with the occult. Rumours now surfaced of that deal having been done with the Devil to ensure Zeppelin's success when the band first formed; of the blood sacrifice in which Page, Plant and Bonham had participated, but which John Paul Jones had stepped back from. In the subsequent reading of this, following one further large tragedy, the proof was declared to be in Jones emerging from his time with Led Zeppelin apparently unscathed.\n\nZeppelin biographer Mick Wall claimed that the distance Plant felt from the rest of the group, apart from loyal, supportive Bonham, was profound; that Page, Jones and Grant's non-appearance at Karac's funeral created a rift that never truly healed. 'Until then, Robert was still in thrall to Jimmy and what he had created with Zeppelin. After that incident, Jimmy no longer held the same mystique for Robert,' Wall remarked in 2011. 'It was also the beginning of Robert having much more power over what the band did or didn't do next. He truly no longer cared and therefore was ready to walk at any point if they didn't fit in with him. And that's the way it remains to this day.'\n\nFor his part, Plant was considering giving up singing altogether; he enrolled on a course to become a teacher of the Rudolf Steiner method of education.\n\nPage, however, was intent on keeping the Led Zeppelin flag flying. On 5 September 1977 he went with Atlantic Records UK boss Phil Carson to the annual WEA Records convention, held that year at the Metropole Hotel in Brighton, not far from Plumpton Place. As the evening wore on, the guitarist found himself onstage in a loose jam with the soon-to-be celebrated British composer and musician John Altman, who was on piano, along with Carson on bass. They played 'an instrumental blues which went on for at least 30 minutes \u2013 Jimmy kept apologising for losing his place. And there was a more up-tempo number also,' recalled Altman. Towards the end of the set a Warner employee took off all her clothes and writhed on top of Altman's piano \u2013 at which point, as he would do at Rodney's in LA in such circumstances, Page made himself scarce. Altman was at the convention to play sax with a pack of the first wave of British rockers, including Vince Eager, Marty Wilde and Wee Willie Harris, who all witnessed Page's guitar efforts. 'Jimmy was pretty out of it, I have to say,' thought Altman.\n\nAlthough he was only performing in front of an invited audience \u2013 at what would later be defined as a 'corporate event' \u2013 Page was displaying himself in the best way he knew how. Much was being written and spoken about Plant having twice fallen victim to 'the Led Zeppelin curse'; not perhaps that initiated by Kenneth Anger, but a more nebulous business, a product of Page's endless dabblings with darkness. The Led Zeppelin leader was only too aware of such supposition. Mired, however, in addictions to heroin, cocaine, downers and alcohol, he was floating only inches above a black slab of depression generated by his own confusion about the cause of recent occurrences, including the all-consuming madness of the feral audiences on that last US tour. Why had everything become so crazy? Was he responsible for it? Even though he refused ever to acknowledge it in any interview form, he would have to have been very gone indeed not to have considered this. Maybe he was.\n\nAfter Page and Grant had a meeting in which each was adamant that their singer be left to nurse his pain for as long as necessary, the guitarist declared that he would take a holiday, in Guadeloupe in the French Caribbean, with Charlotte Martin and Scarlet. When Page suggested that Richard Cole accompany them, he revealed a double purpose: the holiday would be an endeavour to get 'clean', as heroin would be impossible to score in Guadeloupe.\n\n'It means about two weeks without heroin, but with plenty of white rum,' he told Cole, revealing his intention to mollify heroin withdrawal on the island by getting drunk on powerful overproof rum; it sounded like Page had been taking drug-dependency advice from Keith Richards, who famously substituted cocaine and vodka for heroin.\n\nPage and Cole duly drank their way through the holiday. You wonder what Charlotte Martin and Scarlet thought to this. Despite their essentially successful efforts to kick their addictions, both Page and Cole returned to junk when they came back from the Caribbean. 'I had heard that Pagey got back into heroin before long, but because I didn't see him for a while, I had no way of knowing for sure. When the band re-formed the following year, however, he seemed as immersed in smack as I was,' wrote Cole. In fact, Cole confessed that within two days of his return he was back on the gear. And his level of alcohol consumption had increased, it would seem, exponentially: Cole went to Peter Grant's home straight from the airport, drinking 40 cans of beer as Grant debriefed him over the condition of their star asset.\n\nNo one in Led Zeppelin was doing anything of note, which gave plenty of opportunity for those so inclined to do very bad drugs. Normally Page would have been eager to seize such free time for ceaseless studio liberation, the science lab of his great art, working out new creations. But apart from allegedly going through Led Zeppelin live material from 1969 for a potential live album, which never materialised, he seemed to do very little. There were some press interviews that he really only undertook to deny the persistent reports that Led Zeppelin were over. And there was that other unrelenting rumour: that he would replace Keith Richards in the Rolling Stones if the Stone received the seven-year prison sentence he was facing in Canada for large-scale heroin possession. That one junkie would be replaced by another never seemed to be factored into this increasingly well-lit fantasy.\n\nYes, Jimmy Page is into junk. But it's not that at all. Why is he doing the junk? On the one hand because of the colossal pressures of being the biggest rock star in the world (though Robert Plant is a strong rival for that position), but also because, in his Pre-Raphaelite vision, he really wants to see what life's possibilities are. As Michael Des Barres says, he's in a position to do so. And he wants to see what it feels like.\n\nYou just can't come down: after the shows Page's adrenaline is firing so fast on the buzz of the never-guaranteed achievement \u2013 and its accomplished success \u2013 and the fiery love of the audience that it is impossible to even consider going to bed. Life \u2013 the endless party! \u2013 has now just started. Get high, that's the first edict. Because otherwise you might succumb to the nights of sleep you've missed. Get high. And get going, whatever it is: sexual, narcotic, intellectual or a bit of all of them, which is the best, clearly the most interesting, as Aleister Crowley would have prescribed. But Jimmy Page doesn't have this anymore. He is at home, exhausted. It has all finally caught up with him. He is drained beyond all belief, even without Plant's terrible difficulties. Where can he replenish his energies? Smack is the anaesthetist, but not the route, as the paucity of material for the next album demonstrated. But that was a little in the future.\n\nIn the spring of 1978 Roy Harper gave an interview to a farming magazine. Much of the interview concerned the sheep he kept on his farm. But he also mentioned that he had been working on the words for new Led Zeppelin material with Jimmy Page. Considering himself also to be a farmer, Robert Plant subscribed to the same publication. And he was outraged by what he read. Brimming with anger, the singer phoned Page, who denied the story. Yet it seemed to be a creative connection, and accordingly Page conversed with Peter Grant.\n\nIn May 1978 Grant booked several days at Clearwell Castle, which Bad Company had already used; on the Welsh border, it was not far from Plant's home. As seemed obligatory with properties associated with Page, the neo-Gothic edifice was haunted, this time by a female ghost with a penchant for singing lullabies to her spectral child; for added effect she would employ a music box. For some time the four musicians played and jammed, but there was almost none of the requisite magic. Page was urging the others on, insisting that it was time for Led Zeppelin to resume business. 'Robert, however, wasn't so sure,' wrote Richard Cole. 'He knew that once the band got back into motion, there would be no turning back. And he wasn't convinced that he was ready, that music was as important to him now as it had been before Karac's death.' Several times during those Clearwater Castle sessions Plant declared that he would never again sing 'Stairway to Heaven'.\n\nA couple of months later, the singer got in touch with an outfit local to him fetchingly named the Turd Burglars. In a small church hall in Worcestershire, Robert Plant essayed a handful of songs with them, including the rock 'n' roll classic 'Blue Suede Shoes'. In August, while holidaying in Ibiza, he went to the club Amnesia with Dr Feelgood, a sometimes magnificent R&B outfit who peppered their own material with such classics as 'Riot in Cell Block Number 9' and who had played at Led Zeppelin's after-show party at Earls Court; Plant joined in on their repertoire. A few weeks later he appeared onstage in Birmingham with Dave Edmunds, who had been signed to Swan Song; the Zeppelin singer worked out on material similar to that played with the Feelgoods.\n\nDuring the summer of 1978, Peter Grant, who was only 43 years old, suffered a minor heart attack. He was advised to utterly change his lifestyle: to give up alcohol and drugs, and to change his diet in order to lose some of his considerable weight, which had shot up to 28 stone. The coronary thrombosis perhaps could have been predicted: as well as his main source of income potentially drying up, the manager had been involved in that bitter divorce battle over the custody of his children, which he had won. Moreover, he had spent much of the time since the Oakland debacle involved in the legal fall-out.\n\nAt the court case in Oakland, six months after the event, Grant, John Bindon, Richard Cole and John Bonham had filed a joint plea of _nolo contendere_ (a Californian legal byway that effectively means 'I will not plead guilty'); found guilty all the same, they each were fined and given suspended prison sentences. Grant was heard to remark that 'the biggest mistake I ever made was employing John Bindon'. (Later that year John Bindon would kill Johnny Darke in a knife fight near Putney Bridge, further along the New Kings Road from Swan Song. This stabbing was allegedly a hit, the bankrupt Bindon having been offered \u00a310,000 to murder Darke. Badly wounded himself, Bindon managed to escape to Ireland, where he had an operation. At his trial for manslaughter the next year, he was somehow found not guilty, assisted considerably by the character-witness statement of the actor Bob Hoskins. John Bindon would die in 1993 of an AIDS-related illness.)\n\nThe four Led Zeppelin members only met again in September 1978, at Cole's wedding, a joint ceremony with Simon Kirke, the drummer with Bad Company. Wary of his potential response, no one mentioned to Plant that Led Zeppelin might now come back together.\n\nFinally it was felt that sufficient time had passed so that Led Zeppelin could enter a recording studio. But where? Certainly not in the UK. There were considerable tax advantages to be enjoyed by British musicians who chose not to record in their home country.\n\nTime was booked at Polar Studios in Stockholm, from 14 November to 21 December 1978. It was perhaps not the best time of year to visit Sweden, which was bitterly cold and snowbound when Led Zeppelin arrived the day before the sessions began. Polar, which had only opened in May that year, was owned by Bj\u00f6rn Ulvaeus and Benny Andersson from Abba; keen to popularise their venture with overseas artists, they gave Led Zeppelin free time at their studio. Mr Led Wallet jumped at the idea.\n\nThe four musicians had been rehearsing new material for six weeks at Eazy Hire in north London, much of which had come from John Paul Jones, aware that someone needed to be in the driving seat. During the Eazy Hire sessions, Jimmy Page brought in a Gizmotron, a bowing gadget for the guitar invented by 10cc's Kevin Godley and Lol Creme. Page adored it, and used it extensively on the moody introduction to 'In the Evening'.\n\nFor the Polar Studios sessions, Led Zeppelin would fly to Stockholm each Monday lunchtime, returning on an evening flight to London the next Friday night. Yet Page was clearly not match fit. Frequently he would arrive at the studio \u2013 as Jones put it \u2013 'two days late', as would John Bonham, half the band in thrall to what Kenneth Anger called 'the white lady': Richard Cole had found a connection close to the studio. On the other hand Jones and Robert Plant would turn up at ten o'clock each morning, fresh-faced and eager for work. They would lay down their parts, which Page would take back at the weekend to Plumpton Place, where he would add his own sounds. The tracks would sound utterly different when they returned to Polar. (Down at Plumpton, Page was even known to jam in the village pub, the Half Moon. 'I remember being in JP's house where he got his first home studio,' said Joe Jammer. 'It was for Charlotte's birthday: me, Jimmy, Jeff Beck, Eric with Pattie Boyd, Ronnie Wood and John Paul Jones, and in the kitchen he had a giant picture of the Sex Pistols. He took me up to the top of the house in the country and showed me his first ever studio. Lots of equipment. He wanted knobs made of Bakelite. He played me his first composition in this studio, and it was the chorus from Handel's _Messiah_ , which he did himself. But it ain't funky. I brought a whole load of James Brown albums to play. He warned me of the future: \"There's a new movement coming called digitalisation.\" He said, \"Resist it as much as you can.\" He said it will be good for editing and for mixing, but it will be no good for recording. Always record analogue and always mix and edit digitally.')\n\nAlthough Page would later claim that this last Led Zeppelin album, which would be tellingly titled _In Through the Out Door_ , was somewhat lightweight, he needed to shoulder most of the blame: his smacked-out lack of vision was the major contributory factor. Jones and Plant were only too aware of Page's condition, as well as Bonham's, and simply seized the reins. After all, didn't someone have to?\n\nAlthough Page would still be credited as 'producer', all such work on _In Through the Out Door_ was essentially done by Jones, with Plant also a force. Frozen in his heroin addiction, Page had minimal input. Over the years Jones had accumulated plenty of material that not had been used by Led Zeppelin. And he had lately acquired a Yamaha GX-1 synthesiser \u2013 a harbinger of the electronically dominated sounds of the imminent eighties \u2013 whose sound washes he applied rather too lavishly to the project, although in so doing he invented what would soon become clich\u00e9s. So the new sound that Led Zeppelin displayed on _In Through the Out Door_ could be interpreted as their being ahead of the cutting edge. Or it could be viewed as a somewhat desperate effort to release some new product and shore up the foundations of an increasingly dysfunctional outfit in which, with the exception of Jones, all the other players were in one way or another exceptionally vulnerable \u2013 including their manager, who seemed never to be at Swan Song and was almost uncontactable. Swan Song indeed seemed especially dormant: both the Pretty Things and Detective had broken up, and it was now that Maggie Bell was reduced to manning the reception desk at the company's offices.\n\nThe rockabilly 'Hot Dog' somehow set the tone: the fourth of the seven songs on the record, it was like an Elvis Presley outtake, momentarily appealing but instantly forgettable; in the US it would be released as an unsuccessful single. There was one great track: the opener 'In the Evening', moody, Moroccan and misty with the sound of meditative contemplation. In the tradition of Zeppelin's epic set-piece tunes like 'Kashmir' or 'Achilles Last Stand', it was the album's standout track, running to almost seven minutes.\n\nJones and Plant wrote 'All My Love', the album's other significant song, with no input at all from Page. Clearly a tribute to Karac, Plant's vocals are almost heartbreaking in their intensity. Later Page was dismissive of 'All My Love': 'I could just imagine people doing the wave and all of that... I wouldn't have wanted to pursue that direction in the future.' His cold assessment of the song seemed rather to miss its point.\n\n'I'm Gonna Crawl', which closed the LP, was an archetypal Zeppelin blues lament. 'On this album,' wrote Stephen Davis, 'where he seemed to have run out of ideas, Jimmy Page turned back to the blues for solace, and his solo seemed to cry with abject remorse.'\n\nIt couldn't be denied \u2013 there was something desperate about _In Through the Out Door_. Yet one creative act by the still-grieving Plant and his wife had been successful: on 21 January 1979 Maureen gave birth to a son, Logan Romero Plant.\n\n## 22\n\n# BONZO'S LAST STAND\n\nIn his _Rolling Stone_ review of _In Through the Out Door_ , Charles M. Young, who had written the magazine's first article about UK punk, argued that Jimmy Page's diminished creativity had left Robert Plant with a lack of strong material to work with; somewhat unsympathetically in the circumstances, he also condemned Plant's lyrics as inane. In _Melody Maker_ Chris Bohn asserted that Zeppelin were 'totally out of touch' and 'displaying the first intimations of mortality'. By contrast, Nick Kent, in the much more punk hard-line _NME_ , found the LP in no way an 'epitaph', seeing its 'potential points of departure' as being worthy of further plays.\n\nAll the same, _In Through the Out Door_ was number one after only two weeks in the US, and sold 6 million copies; in the UK it was similarly number one, shifting 300,000 units.\n\nWith a new album about to be released, on 15 August 1979, what would any act do? They would endeavour to promote it with live shows, the umbilical link between 'product' out in the marketplace and the touring circuit.\n\nHaving somewhat recovered from his coronary, Peter Grant started to put out feelers. Rather than announce a tour, he wanted Led Zeppelin to come back \u2013 for a 'comeback', as showbiz parlance would have it, was essentially what this would be, a career salvation operation \u2013 with an enormous staged event, not dissimilar to Bob Dylan's surprise return to the stage at the 1969 Isle of Wight Festival after his motorbike accident.\n\nGrant started to talk to his old friend Freddy Bannister, who had staged the Bath Festival of Blues and Progressive Music, which had been such a memorable triumph for Led Zeppelin in 1970, their true UK breakthrough point. Since 1974 Bannister had held annual one-day festivals at Knebworth House, in Hertfordshire, 30 miles north of London. These always involved one stellar name, with a strong bill of supporting acts. The first event featured the Allman Brothers, with support from \u2013 among others \u2013 Van Morrison, Tim Buckley and the Sensational Alex Harvey Band. Indeed, before Grant settled on Earls Court, it had been mooted that Led Zeppelin would be the headline act at Knebworth in 1975. Part of Bannister's ethos was to give his audiences the best possible value for money by keeping tickets at as low a price as possible.\n\nIn May it was announced that Led Zeppelin would play an outdoor concert at Knebworth House on 4 August 1979. Freddy Bannister had balked at the idea at first: Grant was demanding a cool \u00a31 million for two shows, on successive Saturdays. There was no question that the event would be a success. Yet from the off the atmosphere of excess about everything connected to it seemed utterly contradictory to the prevailing do-it-yourself mood of punk. The paradoxically puritanical United States of America is endlessly attracted to prestige: the excess that Zeppelin purveyed \u2013 money, power, arrogance \u2013 was how megastars were expected to behave. It didn't go down so well in the UK.\n\nOffered the opportunity to interview 'Pagey' to promote the Knebworth dates, I willingly accepted. My article was published in the 4 August 1979 edition of the _NME_ , the day of the first Knebworth show. I had interviewed Page eight days previously, on a late Friday afternoon. It was given the title \u2013 not chosen by me \u2013 of 'Smiling Men with Bad Reputations'. Here it is:\n\nOf all the old superfart bands it is certainly Led Zeppelin who have been and still are the most reviled by the New Wave.\n\nWhatever jerk-off socialite absurdities Jagger may have got himself into, the Rolling Stones have at least always had one of the prime punk archetypes in Keith Richards. The Who, meanwhile, have the ever-perceptive Townshend, a man who appears to have gone through something of a personal rejuvenation that seems to be a direct result of his encounters with Punk.\n\nFor whatever reasons, though, the manner in which Led Zeppelin have consistently presented themselves has made the band's name synonymous with gratuitous excess. Even the almost equally guilty Pink Floyd have at least had the decency and sensitivity not to quit these shores just for the sake of saving money.\n\nDon't sell your soul for silver and gold, as Lee Perry once said. If rock 'n' roll is essentially an all-encompassing roots culture, then obviously any musician who isolates himself away in some anal-retentive tax-exile lifestyle is neither responding to his obligations nor in harmony with those roots. Also, his initial purpose and motivation must be doubted.\n\nThe Clash's Paul Simonon summed up pretty well the total lack of respect that the new bands feel towards Zeppelin. 'Led Zeppelin??? I don't need to hear the music \u2013 all I have to do is look at one of their album covers and I feel like throwing up!'\n\nIn some ways part of the reason for the venomous loathing directed at the band is not just because they've let themselves down, but also because you know damn well that Jimmy Page at least \u2013 like many of the new Punk icons a former art student \u2013 certainly knows better.\n\n'I've read about many records which are supposed to have turned me on to play rock 'n' roll,' the guitarist told _Trouser Press_ in September 1977, 'but it was \"Baby Let's Play House\" by Presley... I heard that record and I wanted to be part of it; I knew something was going on. I heard the acoustic guitar, slap bass and electric guitar \u2013 three instruments and a voice \u2013 and they generated so much energy I had to be part of it. That's when I started.'\n\nYet, in the same way that the death of the original, classic rock 'n' roll punk the previous month to the publication of that article could have been seen as a serious warning of the false paths and box canyons into which Babylon could misroute rock 'n' rollers, it also appeared at the time that perhaps the whole mighty edifice which Led Zeppelin had created itself to be was starting to crumble away as inevitably as the Malibu Beach Colony will one day slide into the Pacific Ocean.\n\nBy the middle of the year when the two sevens clashed, the belief that the whole Led Zeppelin operation had got it all more than a little bit wrong appeared to be backed up by concrete facts. The band appeared to be in a state of crisis. In artistic terms they seemed to have reached an absolute nadir. Following the turgid _Presence_ LP released in the spring of the previous year there'd then been, six months later, the critically lambasted _The Song Remains the Same_ film and double soundtrack album. Even this emphasis on double records \u2013 two out of the three LPs the band had put out since they'd formed their own Swan Song label had been two-record sets when none had been released before \u2013 suggested attempts to milk their market for all it was worth while fighting a rear-guard action to forestall an inevitable end.\n\nPerhaps more to the point, though, a general atmosphere of personal doom and gloom appeared to surround the once invincible Zeppelin. From the outset the lengthy US tour undertaken by the outfit in the spring of '77 seemed ill-fated. It was to have been the band's first live work since 1975 when vocalist Robert Plant had been severely injured in a car smash on the Greek island of Rhodes during a year of British tax exile. It was ominous then that the first dates were cancelled when Plant developed a throat infection.\n\nJimmy Page himself was also believed not to be in a good state, an assumption fuelled by the news that the full-time services of a doctor were being employed to care for the guitar hero. Now Page denies that the medic was there to look after him alone \u2013 'We had a doctor to look after all of us, period. It was a bloody long tour' \u2013 with the same ease that he dismisses reports of his having been wheeled around between gigs in a wheelchair \u2013 'I may have done that for a laugh \u2013 not seriously. No, no. That wasn't happening at all.'\n\nIn addition, manager Peter Grant was said to be severely depressed following a divorce. Matters appeared to reach what seemed to be an inevitably unpleasant culmination when, following a Bill Graham-promoted San Francisco gig, one of the promoter's security men was badly beaten up by Grant, drummer John Bonham and one John Bindon, a Zeppelin employee.\n\nIf some form of near tragedy during the tour had seemed unavoidable, however, it was yet to wreak its worst toll. This happened some two weeks later when Robert Plant's five-year-old son died of a sudden mystery virus infection and the tour was abandoned while the grief-stricken singer flew home.\n\nNow, of course, all these incidents may be seen as random happenings, as the chance intervention of fate. However, if you believe that you create your own fate and that human beings do not exist in isolation from one another and from the universe but are part of a far greater, interacting scheme in which actions and activities of the past create those of the future, then all this begins to look rather different.\n\nCertainly, Jimmy Page's interests in the occult suggest that he should believe in such a cosmic overview. Indeed, there are those who would claim that it is solely down to Page's interests in these matters that such a tragic atmosphere has surrounded Led Zeppelin in its latter years. Personally, though, I don't think that Jimmy Page has inked a pact with Satan. To think like that is mere superstition and that's taking into account certain rumours which have floated about the music business the past 18 months or so that there are even certain members of the Zeppelin entourage themselves who lay blame for these assorted misfortunes on Page's fascination with Aleister Crowley.\n\nWhen it comes down to it, though, I don't really think that there's been some clear-cut metaphysical holy war of good and evil waged on the rock 'n' roll boards the band has been treading the past ten years. In fact, it's probably that outside interest which has kept the guitarist's head relatively together during the most successful years of the band. The occult, after all, is concerned with knowledge and plumbing one's own mystic depths for certain truths that are beneficial to the whole of humanity. Yes, of course, it can be used in a malevolent manner, but to view all occult activity as the work of the Devil is a red herring laid down by Babylon and therefore is the work of the tricky Devil himself.\n\nI think, though, that Jimmy Page is very confused. His confusion doesn't spring from his occult interests but, I feel, from the very nature of Led Zeppelin itself and his position with regard to the band of which he is indubitably the leader. Indeed, when we met in Swan Song's London office on the hottest day of the year, it became glaringly obvious that Jimmy Page was totally comfortable and, at times, positively exhilarated when talking about these extra-curricular activities.\n\nIt was noticeable, however, that when the conversation changed to the subject of his band he appeared frequently to find eye contact exceptionally awkward. Now, it's quite possible to blame that on the fact that in the isolated, self-enclosed existence in which Jimmy Page dwells he probably doesn't have that much verbal interchange with people outside his own sphere. Also, like many musicians who are far more at ease when living out their fantasies onstage, he may well be slightly nervous. Mind you, although a hermetic, fairly newsless lifestyle is part of the whole Led Zeppelin problem anyway, Page's behaviour does suggest that he is not always totally convinced by his arguments \u2013 and Page is adept in the art of being a media salesman for his band while at the same time revealing little about himself; check how many times the word 'Knebworth' gets mentioned in this piece.\n\nIt's the very nature of Led Zeppelin itself that is the problem. Let's not mince words, it's always been regarded as a 'heavy' operation. There has been a slightly odd vibe about it.\n\nNow, of course, part of the nature of rock 'n' roll is the manner in which it allows people involved with it to live out their childhood Cowboy and Indian fantasies. So I don't know whether Peter Grant really is a figure from the fringes of the underworld or whether he just enjoys people thinking that he is. I suppose it doesn't really matter (though in a way it does) because I've no doubt, as Page himself comments later on, that certain of the behind-the-scenes music industry figures with whom he has to deal, particularly in the States, actually are dodgy characters. So maybe it gives him an edge over them. (Unless they're also all just living out their fantasies \u2013 in which case it all gets a bit complicated and self-perpetuating, and a bit pointless too.)\n\n'The whole point of the bit in _The Song Remains the Same_ film,' Page tells me when I ask him about this, 'where Peter plays a gangster, was just to send up all that and show how it was just a joke anyway.'\n\nNevertheless, I counter, there was the slight problem with the security guy in San Francisco. There's certainly concern in his voice when he replies, 'I didn't see it, you know, so I can't say exactly what happened. There were no million-dollar lawsuits put out on me, y'know.\n\n'But,' he continues, 'you must remember that Bill Graham has a very heavy reputation, that all his security people have a reputation for heaviness. As for Peter... Well, he's a very big guy and, if people are coming up to him all the time and calling him a bastard and telling him to piss off to his face, then he's probably going to react accordingly.'\n\nAlright, fair enough. But let's not forget that John Bindon is currently in Brixton either awaiting or serving a sentence for a subsequently committed manslaughter [in fact, John Bindon would soon be acquitted] \u2013 an incident which wasn't connected in any way with Led Zeppelin. Once again, judging from his reply to being reminded of this, there's no doubt that this genuinely troubles Page, much more out of real concern for Bindon, I feel, than for any unhappiness about him being linked with Zeppelin. It's a pity I forgot at the time, but I'd like to have also got his reaction to Nick Kent's claim that John Bonham once threw a drink over the hapless writer for a negative review.\n\nBut that's by the by, I suppose. It seems more important to tell the guitarist that, whether he's aware of this or not, an oft-expressed opinion on Led Zeppelin has been that the problems Robert Plant has faced have been something of a karmic backlash that Plant, as the most accessible and open band member, has had directed towards him.\n\nPage seems very shocked by this. 'I don't think that's so,' he replies slowly, almost as though slightly dazed, 'if what we were doing was really evil then... then I suppose we'd just put out lots of records and try and make loads of money... I hope that's not so.'\n\nSometime about the middle of last Friday morning I'd had a call from the Swan Song press office. Could I arrive maybe an hour before the interview was due to begin? That way I could be given an earful of the new Zep waxing. I can't pretend the idea exactly thrilled me to the bones, especially in the light of the last studio album, _Presence_ , which I find utterly unenjoyable. If I felt the same way about the new, as yet untitled, LP, it could mean a chilly start to an interview.\n\nBy lunchtime, however, this potentially awkward situation had been resolved by Jimmy Page himself. A further phone call passed on the information that the guitarist felt it pointless for me to hear the record as it was, apparently, 'a separate entity' \u2013 from what I'm not certain. Obviously it did cross my mind that maybe he was thinking the same way as myself and saw little gain in the songs being numbered some time before the record was even released.\n\nPerhaps predictably, when the record did come to be mentioned he was full of enthusiasm for it. The titles of the new numbers are: Side 1 \u2013 'In the Evening', 'South Bound Suarez', 'Hot Dog'; Side 2 \u2013 'Carouselambra', 'All My Love', 'I'm Gonna Crawl'. The Knebworth bashes will feature 'at least two songs from the new album plus several numbers from previous LPs that haven't been performed live in the past. What can I say?'\n\nI was also asked for some idea of the sort of questions I'd be asking. As I was at that time deciding on these for myself I couldn't really help out there. Besides, would this not have detracted from the natural spontaneity of the occasion? I was, however, informed that questions about the death of Plant's son and about Aleister Crowley were strictly taboo. This did not augur particularly well, especially when, while waiting for the assistant-editor chap from the _Melody Maker_ to finish his rap with Jim, photographer Adrian Boot emerged from that session to inform Pennie and me that Page was 'doing a Chuck Berry' and ignoring most of Michael Watts's questions. The guitarist was also apparently none too happy about Boot's snapping needs.\n\nIn the event, of course, Page gave Pennie plenty of pix-taking time prior to our encounter. Also, as far as my interview went, Page and I just started talking conversationally (but not before he made a rapid attempt to flog Knebworth) rather than adhering to any strict question and answer form. This situation lasted for much of the interview.\n\nPage was drinking pints of lager from a straight plastic glass and chain-smoking Marlboros. So was I. It was probably down to a combination of the booze and the hot weather, but the conversation quickly became very speedy. Maybe we were also blocked on the carbon-monoxide fumes wafting in through the open window from the early evening rush-hour traffic three floors below on the Kings Road.\n\nWhat with the roar of London Transport Roadmasters stopping just past the offices and the constant rumble of jets on their way to Heathrow overhead, it was often hard for either of us to make out what the other was saying. Though his enunciation is very clear indeed, Jimmy Page's soft Surrey accent \u2013 the family business is Page Motors in Epsom [Not so!] \u2013 makes him perhaps the most quietly spoken interviewee I've ever come across. Even so, I was pleased that he didn't pull the slumped-out whispering wimp number that I'm told is one of his favourite interview techniques. Not once, I think, did he lean back on the couch on which he was seated next to the window.\n\nNo doubt exacerbated by the booze intake \u2013 Jim is fond of the odd tipple, I'm told \u2013 perspiration poured off of his forehead in large drops, frequently lodging for a few moments in his close-to-shoulder-length hair. Coupled with the collarless striped white shirt he wore, he didn't look very different at all from when in the late sixties he laid down the ground rules for the classic Pre-Raphaelite, faintly androgynous British rock star. He actually looked younger than when I'd encountered him a couple of years back. Only the lines around his sometimes troubled eyes gave any indication of age.\n\nThe Selling of Knebworth began right from the very outset. I don't think you really like doing interviews, do you, I ask?\n\n'Well [laughs], it depends. I don't mind if the questions are alright.'\n\nYou look incredibly well.\n\n'Well, I was looking forward to... to Knebworth, actually. We've done a lot of rehearsing and checked things out. We've actually been down there and worked things out relative to the actual site.'\n\nIt must seem odd with it being such a long time since you've played onstage...\n\n'Well, it did at first... But then again it's like a natural amphitheatre, so I should imagine it's actually quite a good gig to be at. I went to Blackbushe, but that was a bit of a sea of bodies. But it was great to see Dylan.'\n\nPhew, that was close. The Zim to the rescue. At least we can talk about Bob Dylan for a while. This might be handy. Maybe if I mention to Jim that I met Dylan last year when he went to an Alton Ellis gig at the 100 Club and that he told me how he preferred the vibe in England to that in the States, and also in Germany from where he'd just returned, then we can get onto this matter of Punk and the New Wave without too much discomfort.\n\nInstead, though, Page mentions his surprise that Dylan had played in Nuremburg. 'I couldn't believe him doing that. They played the place where they had all the big rallies. He must have come out of there feeling very strange. I know I would and I'm not even Jewish.'\n\nHe hasn't heard of Dylan's conversion to Christianity. 'Oh, that's very interesting. Especially after that Nuremburg thing. When did that happen? Quite recently?'\n\nOh, about six months or so ago, I think.\n\n'We met his mum once, actually,' Page tells me. 'It was about the third tour and we were in Miami, and this typical Miami woman comes up with the spectacles and tinted hair bit and she says, \"Oh, I hear you're a group. My son's a singer. You've probably heard of him \u2013 Bobby Dylan. He's a good lad.\"\n\n'The strangest thing she said of all was that he always goes back to his... you know, the school turn-out when they got their degrees and things. He always goes back to that... Which is obviously a side of Dylan that many people would be actually shocked about. He's probably very orthodox in some areas where you expect him to be very bizarre and anarchistic.'\n\nLogically, I suppose, the matter of meeting Dylan at a reggae gig leads to discussion of matters Rastafarian. Jimmy Page is far more au fait with it than I would have expected.\n\n'Yeah, it's very interesting: the Lost Tribe of Israel and all that. It was at the time when Haile Selassie died that I wondered \"What's going to happen now?\" Because there is this big thing that he's invincible and that he would never die but obviously,' he chuckles, 'he could give up his bodily form if he wanted to, that was the loophole.\n\n'But it is fascinating.'\n\nWe talk about Egypt for a minute or two. Page's trip to Cairo had, indeed, been the subject of some quite splendid rumours. On the first leg, I think it was, of that last ill-fated Led Zeppelin US tour it was said that one night he'd been watching TV when the screen became filled with flashing lines. Immediately, so the tale went, he cancelled the next dates and flew off to Egypt. The conversation didn't lead into my mentioning that and, besides, I'm fairly certain I once read a fairly thorough refutation by the guitarist of that story.\n\nThoughts of Cairo seem to make Page feel very happy. 'I didn't want to come home,' he smiles, 'it was so good. I didn't go for long enough, though. I went at the end of an American tour and with every day I was there family ties in England were pulling more strongly. I just thought, \"Oh, I'll be back soon,\" and haven't made it yet. I'd certainly like to see the Valley of the Kings near Luxor.\n\n'I haven't been to many Arab countries, but I've been to Morocco and there and in other hot countries there's this constant hubbub, but in Egypt it's just so tranquil. It really is quite an experience. Let alone the pyramids.'\n\nEquinox, the Kensington occult book shop that Page owned and which specialised in the works of Aleister Crowley, is closed these days. The lease expired and, besides, 'It obviously wasn't going to run the way it should without some drastic business changes and I didn't really want to have to agree to all that. I basically just wanted the shop to be the nucleus, that's all.'\n\nHis interests in the occult haven't in any way diminished, however. 'I'm still very interested. I still read a lot of literature on it.'\n\nI mention that last time I'd gone past Equinox a small sticker that someone had placed on the door had attracted my attention. 'For the real truth about the changes in the Church of Rome,' it had read, 'write to the following address.' The name and address of a priest in Mexico was given. We talk about the Rasta belief that it was at the Pope's insistence that Mussolini invaded Ethiopia in order to prevent Haile Selassie organising the Christian Church in such a way that would have reduced the Catholic Church to the second largest Christian Church in the world.\n\n'I know the Pope definitely blessed the bombers going to Ethiopia,' says Page. 'That's a fact. My lady went to the Vatican. She said it's like Fort Knox, a completely separate state. A highly guarded treasury. And they have all these links with suspect organisations...\n\n'The whole image of the Pope being borne around St Peter's on a throne doesn't even bear thinking about. They had some programme on TV about the Vatican and they got through to one of the heads of the business division. And he was asked if it wouldn't be an act of faith to give all this wealth away \u2013 if your faith was sufficiently high and strong then obviously this wouldn't really affect the church. But he was dumbstruck. So obviously,' he laughs, 'he didn't have the faith.'\n\nJimmy Page has had some involvement with the community politics up in Scotland where he owns Crowley's former home, Boleskine, on the shores of Loch Ness. After, against much opposition on the local council, a harbour wall utilising raw materials had been built under the guidance of the local job recreation scheme, Page, largely as a result of previous similar activities within the community, was involved in the final unveiling ceremony. The local Labour man, he said, jumped on the platform at this event in a predictable attempt to make political mileage.\n\n'I just got up and said, \"I'm not here for any political reasons whatsoever but just from my own endeavours as an untrained musician. And it's just sheer determination that's been employed here against a good 80 per cent of the council who wished them to have no encouragement whatsoever.\"'\n\nOne is not particularly surprised that the politician appeared to milk the event for his personal aggrandisement; it is the nature of such a breed of people to behave in that manner, no matter what political party they belong to. It does seem interesting for a moment, though, that, when I inquire as to whether the council members were operating in a truly reactionary manner, Page seems a little uncomfortable when he realises that I regard 'Reactionary' as being synonymous with 'Tory'.\n\nMaybe that's by the by. Page has, after all, been involved up there in other battles with officialdom. 'The Hydro board in Scotland were putting in this scheme which wasn't of benefit to anyone except for a small percentage of local labourers \u2013 although, in fact, most of them were being brought in from places like Manchester and Liverpool.\n\n'What it was going to do was pump power at peak times to the South. It wasn't going to benefit the Scots at all. And for this they were going to put pylons up all over the place and mess up the loch. There were no pylons there whatsoever before. And I just didn't think it was on. For them, of course it was purely a financial investment. It was really a revelation to see how these things go on. So corrupt.\n\n'But we managed to force a public inquiry whereby it was put under the Secretary of State. They really put you through it at those things. It's like a court of law. They try and throw so much mud at you. Although it does seem that in London these days if they're pulling down buildings to put up new ones they are trying to keep the old facades. It makes it much more palatable. At least you don't get things like that too much,' he waves in the direction of the World's End council-housing project.\n\n'But,' he continues, 'so often people just get apathetic and think there's nothing they can do. At least sometimes you can uncover a bit of unsavoury business that's going on. I do really care about these things. I don't particularly go around doing a load of public campaigning, but both those things were there on my doorstep. On the other hand it can help if it is on your doorstep because it gives your protest much more credibility.'\n\nBy now I'm feeling a bit confused by Page. I rather like him. Even though I have the reservation that when he pointed out of the window at the housing development he was perhaps more concerned with aesthetic niceties than with the bureaucratic contempt and condescension with which it is decided that human beings should have to live in such monstrosities, it still seems that his spirit is very definitely in the right direction. Yet how is this compatible with the lumbering dinosaur that his rock band has become?\n\nWell, Jimmy Page is essentially a conservative person. He is also a Conservative person. A Capricorn, he has much of the rather hidebound love of tradition and status that can be a characteristic of that sign. He could do with a bit of overstanding of things. He voted Tory at the last election, he says. 'Not just for lighter taxes \u2013 I just couldn't vote Labour. They actually stated that they wanted to nationalise the media \u2013 so what possible criticism of them would you be able to have?'\n\nAlthough I believe all politicians of whatever creed to be largely self-seeking egotists, I point out that, as the City already has effective control of both Fleet Street and ITV, then the Tories already control the media. Page doesn't seem that convinced.\n\nHe voted Tory at the previous election too, he tells me. 'I voted Conservative then because I believed in Heath. And I still believe that Edward Heath was a very honest man. He was too honest to be a politician. But I suppose that's politics.'\n\nActually, I'm not surprised Page rates Heath, a man who was certainly superior to the deplorable Thatcher. Page has much of that same laissez-faire mercantilist attitude to life that Heath favoured. The only problem with espousing that particular political philosophy is that it can permit you to piss on a lot of people in the name of freedom. I'm not suggesting that Page necessarily behaves in such a manner, of course. A better clue to his attitude to such matters comes in the same series of _Trouser Press_ articles from which I took the Presley quotation.\n\nHe's talking about the song 'Hats Off to (Roy) Harper', on the third Zeppelin album:\n\n'[Harper's] _Stormcock_ was a fabulous album which didn't sell anything. Also, they wouldn't release his albums in America for quite a long time. For that I just thought, \"Well, hats off to you.\" As far as I'm concerned, though, hats off to anybody who does what they think is right and refuses to sell out.'\n\nIn the light of this quote, and another, more ambivalent one relating to the New Wave, I ask him if he'd ever in younger days inclined more to anarchy.\n\n'Well,' he replies with due deliberation, 'anarchy's alright if you can see where you're going afterwards. Although I don't see any point in destroying things just for the sake of it. It's the easiest way out. It's hard to have an optimistic goal and strive towards it \u2013 that's really hard work. But, yes, anarchy can certainly be an answer to a situation if there's no other answer.'\n\nQuite understandably the Establishment always presents anarchy as being very negative when, in fact, it's more concerned with a positive spirit...\n\n'It's difficult,' Page nods. 'At the time when Hitler came into power in Germany during the thirties, he appeared to be stabilising the economy and giving people more work and was emerging as a very patriarchal figure. The Germans felt that everything was going to be alright. Yet underneath was this fundamental plan \u2013 be it evil or whatever.\n\n'And at the time when Hitler came in there'd been a form of anarchy existing. So, yes, you just have to see at the end of the day what's really gone down.'\n\nAnd so, boys and girls, we come to that section of the interview when we talk to Jimmy Page about New Wave music. Even though he seems to consider Dire Straits a New Wave band, Page is perfectly aware that there are punk bands and punk bands who aren't really punk bands. He has heard the Clash and appears to rather like them. He warms very much to the mention of Ian Dury. 'Yeah, he really imparts such a great feeling, doesn't he? Makes you feel so good. That was certainly the first thing that struck me about New Wave music \u2013 that it was sheer adrenaline pouring out. Real energy just tearing to get out.'\n\nBut how did the beat group Led Zeppelin relate to it? They were presumably aware of what was going on. I remember Page and Plant going down to the Roxy to check out the Damned once.\n\n'We were aware of it,' he nods, 'but it's not... I mean, music is like a 360-degree circle from which some people may drop out to let others come in. And there are obvious examples of that \u2013 say, the feeling that Free generated and which was replaced by Bad Company. Also, the raw blues, going back to the early Fleetwood Mac days. Well, now you have George Thorogood. And Herman's Hermits are replaced by the Bay City Rollers.\n\n'Bands like us and \u2013 I hate to say it but... the Floyd... we're off in our own little bits. It's always open for anybody who's really raw and earthy and who makes sheer rock 'n' roll music. Even though much of the New Wave had the political content... I mean, the Damned \u2013 I was absolutely amazed by the power that was coming out of them. Though they didn't really fit into the New Wave movement as such.\n\n'Nevertheless, there are categories. But it's all relative; anyone who plays good music and is expressing themselves with an instrument or on vocals has got something to say. It just depends whether you can relate to them or not. And that also depends on whether your musical tastes are narrow or very broad.'\n\nAnd certainly from what you're saying you would claim to be able to relate to New Wave...\n\n'But I can also relate to classical music \u2013 and you wouldn't find them saying that...'\n\nOh, don't count on it. I think you'd be very surprised.\n\n'Oh... well... good... well, they ought to.'\n\nI think if you went round to the places of a few punk musicians you'd be very surprised by the width of listening material you'd come across.\n\nBut equally, and I think this must be said, of all the old fart bands, certainly Led Zeppelin, for whatever reasons, are the most loathed.\n\n'Really????' Jimmy Page sounds quite startled.\n\n'Fraid so...\n\n'We-e-elll...' he pauses for several moments, '... people write to us, you know, and a lot of younger people who I'd never have expected to have got into us have said that they got really fired up by the energy of New Wave bands \u2013 and they still like New Wave bands \u2013 but they got interested in the actual musical content and wanted to go one step further which is how they discovered bands like us...\n\n'And... uhh... I'm not sure whether that's going to last or not,' he laughs, not altogether confidently, 'but it's quite good if you can keep turning people on.'\n\nDidn't you ever worry, though, over the past months while you were making the new record and planning the Knebworth thingy that it might be like throwing a party for which no one turns up?\n\n'Yeah,' he laughs again, more confidently this time, 'but no \u2013 because when we'd finished our album I knew at the time that it didn't matter if it didn't come out for nine months afterwards because I knew that I could rely on the fact that Led Zeppelin hadn't dated \u2013 the actual identity of the band is still there. There's a fresh approach which can still give it an edge.\n\n'I had my reservations at one point about playing a date like Knebworth. But in the end it all went hand in hand with the LP. When that was finished I did actually stop and take a breath, and I thought, \"No, it's alright. We've moved on sufficiently to be able to see the next horizon.\"\n\n'We're not sounding complacent, I hope. There's a lot of hard work still to come, obviously. It's not like we've felt we had to change the music to relate to any of the developments that have been going on. There's no tracks with disco beats or anything. But I think some of the numbers are some of the most immediate we've done anyway.\n\n'Like I say, it's not a new musical form but there is still something very fresh about it.'\n\nBut, prior to doing it, were you not perhaps apprehensive? I'm not talking about how you'd do in the States, where obviously you're still going to sell loads of records. Presumably it still does mean something to be respected in your own country...\n\n'No, sure. We were concerned about it being good. And we were pleased to hear that the actual environmental area of the stage was good. But if the playing hadn't been feeling right, I would've worried. But that feels alright so I'm pretty sure it'll be good...'\n\nBut I wasn't really talking about Led Zeppelin to Play Gig Shock Horror. I was actually wondering whether maybe you were concerned you might make this platter and no one would buy it in Blighty...\n\n'Well, we were worrying about too many other things at the time. I was worried more about whether we were still going to gel. Having felt something special towards the band for that amount of time and still wanting that feeling to be there without... without being quite sure it would be. But then we got together a few times to play and could see that it still was... well, it was a very good feeling.\n\n'The LP really is a bit of a by-product. To me Knebworth is far more important... Because people can buy the LP and we won't see how they're reacting to it. But,' he laughs, 'I will at Knebworth. The LP's a frozen statement which can be always referred to, but Knebworth's going to be different.'\n\nDo you actually see much of each other?\n\n'No, not really.'\n\nRobert Plant and John Bonham don't live in London, do they? They live up in the Midlands, yeah?\n\n'Yeah, they live pretty close to each other. No, I mean, we don't have monthly get-togethers for the sake of it.'\n\nNow look, you've been involved in community politics up in Scotland, but should it necessarily stop there? For whatever reasons, Knebworth is a huge gig. But a couple of weeks back the Clash \u2013 who are quite a big band these days; their last LP entered the charts at number two \u2013 did a couple of gigs for orphans. Have you ever thought of doing something like that?\n\n'We did that \u2013 about the third year of the band. And we got fucked for it. Previously we'd played places like Manchester Free Trade Hall and the Albert Hall and we'd had all these letters saying, \"Why do they let their fans down? Why don't they play the clubs any more?\"\n\n'So we said, \"Yeah, let's play clubs!\" And it was chaos because people couldn't get in. So the next barrage was, \"Why are they so selfish doing small clubs?\" So the supply-and-demand thing becomes a problem. So from then on we were faced with a sort of dilemma. But then again it became a challenge to see if we could try and make it work on a large scale.\n\n'Don't get me wrong. I'm the first to admit it can get too large, but something like Knebworth can be a challenge because you know it's worked in the past. But we couldn't do that. We tried \u2013 when we'd done the LP, we were trying to work out where we could get in and play. But then we thought, \"Are we running away from something?\" And we weren't.\n\n'It was almost like denying what you were. And you've got to be true to yourself.'\n\nHmmmm...\n\n'I know what you mean, but it just gets impossible to do unless you play four weeks at the Marquee.'\n\nBut you're supposed to be a rock 'n' roll band. Why don't you just play? Look, it's not that hard: the Clash did two dates at the Notre Dame off Leicester Square. It wasn't publicised \u2013 only by word of mouth. They played new songs, tried out new sets, made money for charity. So it obviously is feasible...\n\n'I'll give you an example of a band that I don't think could play the Marquee: Status Quo.'\n\nWhat an odd thing to say. I'd rather have hoped that Page would consider Zeppelin to have a slightly different awareness to the dandruffy riffers. But of course, I counter, they could play it if it wasn't announced as such...\n\nThis is ignored. 'And I know they've played Wembley \u2013 so, if 15 per cent of those people tried to get in, it would be chaos. So you see the problem.'\n\nNot really.\n\nMy next question is interrelated with a lot of things we're talking about \u2013 just how important is the institution of the music business to you? Do you feel that Led Zeppelin is part of the great corporate conglomerate?\n\n'Obviously. Yeah. But to them you're only a matrix number. We sweat the songs out, though.'\n\nBut is it down to just letting the shareholders have bigger dividends? You're a musician, right? I think that's what you feel you are...\n\n'Yeah, but don't you see that we're only as good as whatever we come up with? Say we didn't put out another LP... Well, we've probably done really well for our record company but, if we did that, they'd probably come right down on us. I think it's probably really ruthless behind the scenes. It comes down to things like Kinney owning car parks and things.'\n\nYou imply, I suggest to Page, you don't care about the record company. But, by acceding to those demands to play those huge venues \u2013 and in a way they're just perpetuating the whole thing...\n\n'I see what you mean \u2013 though I'm not sure you see what I mean. The problem is trying to supply the demand of the people who want to see you. You can only gauge that. I mean, it is a rather nice feeling deciding on this huge date and not being quite certain that there's enough demand and then finding you can play a second one the same size.\n\n'Anyway, at this point in time we just want to get back into playing music. And we will be doing other dates. I don't know where: not necessarily in England. We've been talking about playing Ibiza \u2013 Just getting in there and playing. Just so we've got a chance of trying out new ideas and new riffs and arrangements and songs.'\n\nSo do you not think that Led Zeppelin has become part of some huge thing that's got totally out of hand?\n\n'Well, if it has it certainly won't in the future because we'll be playing places like Ibiza.'\n\nWas there a stage that you reached with Led Zeppelin when it became important just to make money?\n\n'No. Never. No, because we've been our own worst enemies over that. But you wouldn't see it like that now. But at the time we put out our fourth LP we had the worst reviews of anybody. And to put out an untitled LP at that time was considered professional suicide. It probably doesn't seem it now. But then...'\n\nAre you very materialistic?\n\n'Well, I dunno. Yeah, I suppose I am a bit. But on the other hand, even though I have material possessions, the most important things are books, studios and records. If I had to get up and run that's what I'd try and take,' he laughs.\n\nDo you think that you personally have perhaps unavoidably become caught up in the Whole Great Sell?\n\n'I don't think I have. No, no. I haven't. Otherwise I wouldn't have opened up a book shop. I'd have opened a boutique or something where I could really make money. Equinox was never designed to make lots of money but just to tick over so it could publish books.'\n\nDo you think people have ever taken advantage of your having such desires?\n\n'Quite probably. Yes,' he replies in a certain tone.\n\nBut you're a reasonably happy human being?\n\n'Well,' he seems momentarily uncertain now, 'as happy as the next one.' Then he gives a spirited chuckle. 'I think I'm pretty fortunate in that I'm able to do what I'm best at. It's a pretty fortunate position to be doing what you really want to do and turning people on.'\n\nBut you've made tapes with people like Keith Richards. Obviously you must have wanted to make records with other people...\n\n'Yeah, I did. But in the end it comes down to playing with the people who I really like to play with.'\n\nJim now tells me that he must leave in a few minutes as he has to meet Charlotte, the lady with whom he lives and by whom he has an eight-year-old daughter, Scarlet. This is unfortunate. We were just getting going, it seemed to me. It's a pity also that interviews with members of Led Zeppelin are inevitably set in the anonymous Swan Song offices, thus providing writers, and therefore readers, with little comprehension as to how the band members actually live. Even the Stones seem to have woken up to the fact that both journalist and band benefit from less clinically set-up situations. But I suppose that's all part of the Led Zeppelin problem anyway.\n\nThere were many other things I'd like to have asked Page: what have he and the other three band members done for the last 18 months or so, for example? Whose records has Page been playing recently? Why doesn't Swan Song sign any hot new acts?\n\nAs it is, though, I only have time to touch on some of the more, uhh, 'controversial' topics that are raised in the first section of this piece.\n\nA large part of the original strength of Led Zeppelin surely stemmed from the energies and ideas Page derived from his lengthy session work in the sixties. Now, though, it seems that all that has been exhausted and there is little new creative input to replace it. Page's views on the music business show a startling lack of original thought and clarity. Mainly, though, they suggest, as I mentioned earlier, confusion. And it's by perpetrating that state of chaos and confusion that the music business is able to persist in its Babylonian and fatuous desire to be part of the vast dehumanised, cynical corporate state. Grrrrr...\n\nOn the other hand, compared with certain of his contemporaries, maybe he's not faring too badly. I ask him if he feels isolated and cut-off. He claims not to feel that now, though admits to having been in a pretty weird state round about the time of the band's fourth LP.\n\n'Of course,' he adds, 'it can do very odd things to you, the whole guitar hero bit. Look at Eric Clapton. Peter Green... Well, that's the obvious example. Jimmy Page: well, I don't think I'm doing too badly,' he laughs, with a fair amount of confidence.\n\nWho would be the support acts for Led Zeppelin at Knebworth? Ian Dury and the Blockheads were approached, but adamantly refused to associate themselves with what they considered to be a Babylonian event. In fairness, it was only Ian Dury himself, egged on by aide-de-camp Kosmo Vinyl, who considered taking up such an offer to be morally and philosophically unsound \u2013 even when the fee dangled in front of them rose and rose to \u00a3140,000. (The rest of the Blockheads were allegedly extremely miffed at missing out on their share of such a sizeable lump sum.)\n\nIn the end, it was Keith Richards and Ron Wood's New Barbarians, Todd Rundgren's Utopia, Chas and Dave, Fairport Convention, Southside Johnny and the Asbury Dukes, and the Marshall Tucker Band. Not a bad bill.\n\nThere had been a trio of tunes left off _In Through the Out Door_ : 'Ozone Baby', 'Wearing and Tearing' and 'Darlene'. Jimmy Page had the unconsummated idea of releasing them as an EP before the Knebworth show.\n\nDespite Peter Grant's claims that a quarter of a million people attended the pair of shows, the reality was more prosaic: 104,000 on the first date; a mere 40,000 on 11 August.\n\nYet it was the first Zeppelin show in the UK in four years and the anticipation was infectious. Backstage there was a sprinkling of the new punk icons, paradoxically still in awe of the majesty and glamour of Led Zeppelin: Sex Pistol Steve Jones, Mick Jones of the Clash, Tony James of Generation X and Chrissie Hynde. And in Grant's special enclosure, a reminder of the true power behind the group, was Ahmet Ertegun. Equally significantly, so was James Page, Jimmy's father.\n\nJust before Zeppelin went onstage, the writer Mick Brown, reporting on the event for the _Sunday Times_ , noticed something rather curious: 'Jimmy Page was carried to the stage on a stretcher.' Page was wearing a narrow-lapelled jacket and a Slim Jim tie; instead of making him look hip, it was more like an avuncular relative trying to show how hip he was. Onstage, he seemed to have a lit Marlboro permanently nailed to his lips. In an open polka-dot shirt and dark-grey cord trousers Robert Plant looked more convincing, until you observed the deep worry lines etched into his once-angelic face. In a clear effort at looking 'relevant', all of Led Zeppelin had had haircuts: Plant's semi-mullet hardly helped. It only made them look like successful men in their thirties \u2013 precisely what they were.\n\nPerhaps Page required the stretcher because he was crippled by anxiety. Flown in by helicopter, the band were trembling with nerves, almost unable to speak: to them it seemed their future depended on this first Knebworth show. There had been a pair of warm-up dates in Copenhagen, and on 2 August the band had inspected the site at Knebworth. Page had arrived in Richard Cole's pokey Austin-Healey 3000, its top down on the warm summer evening, which irritated him when the wind dishevelled his hair. In beautiful Knebworth House itself he inspected artefacts left behind by Sir Edward Bulwer-Lytton, the 19th-century bestselling author and occultist whose ideas had been taken up by the theosophist Helena Blavatsky, an acquaintance of Aleister Crowley. Thus intellectually fortified, Page and Peter Grant retired to a back room for more conventional stimulation.\n\nFor the concert itself, Led Zeppelin's American PA had been flown in, 100,000 watts of audio power, plus a 600,000-watt lighting system, their American laser network and the video screens. Onstage there were five guitars lined up for Page, plus John Paul Jones's white grand piano, synthesised Mellotron and clavinet.\n\nSomehow Robert Plant had been persuaded to perform 'Stairway to Heaven'. In fact, the set was essentially the same as on that last, fateful American tour, with the addition of 'In the Evening' and 'Hot Dog'.\n\nAlthough Page had arrived in a chopper with Charlotte Martin by his side, he was seen backstage after the show with Krissie Wood; they looked, thought Lisa Robinson, 'totally out of it'.\n\nBut the shows also revealed that, back playing the emperor once again, Peter Grant was at his egregious worst; again on cocaine, he was exhibiting extreme signs of the paranoia the drug could create. On the morning of 4 August Richard Cole received Grant's orders to insist that Freddy Bannister waive any film rights to the Zeppelin shows. Still smarting from _The Song Remains the Same_ 's creative failure, Grant had hired Mike Mansfield, the director of ITV's successful _Supersonic_ pop show, to film the entire concert, using 12 cameras, for a projected film release. In such circumstances the promoter might reasonably expect a measure of financial recompense from any consequential film. Instead, Cole informed Bannister that Grant would give him 5 pence for all rights. Cole warned him that, the mood the manager was in, it would be advisable to accept the offer. Finally, Bannister agreed, on the basis that any subsequent legal case he brought against Zeppelin would be bolstered by the derisory, insulting offer Grant had made.\n\nFollowing the show Grant pulled another stunt: based on his estimate that a quarter of a million people had been at the concert \u2013 more than double the actual amount \u2013 he demanded immediate payment for both shows.\n\nDistressed, Freddy Bannister and his wife and business partner Wendy drove down to Grant's home, Horselunges, the next day. They encountered a scene in which Grant acted like an archetypal evil business manager in a Hollywood gangster film.\n\nWhen Wendy Bannister protested against Grant's audience figures and demand for immediate payment, Zeppelin's manager brandished his fist in her face and said: 'Don't you get smart with me.'\n\nThe next day a black-suited American, like a Mafia hitman from central casting, turned up at their home, accompanied by a man who claimed to be a former Metropolitan Police superintendent. Freddy Bannister came to the conclusion that both were private detectives. The pair claimed to have seen aerial photographs of the 4 August show that proved once and for all that 250,000 people had been at the gig.\n\nTwenty-four hours later Grant visited the Bannisters. Oddly, he claimed to be willing to reduce his act's fee for the next concert. With the proviso that his own people would man the entrance gates.\n\nBy now utterly sick of the enterprise, Freddy Bannister agreed. And Peter Grant came face to face with the truth: that only 40,000 people came to that second show, moody with rainfall and bad vibes from the New Barbarians, themselves demanding their payment upfront. The awful reality \u2013 that Led Zeppelin appeared on the slide, perhaps past their sell-by date \u2013 only served to make Grant even more belligerent: four weeks after the second Knebworth show, the American private detective, if that was what he was, insisted on another meeting between Grant and Freddy and Wendy Bannister at the Dorchester Hotel on London's Park Lane. Grant demanded that Freddy Bannister sign a prewritten letter absolving all blame for any resulting brouhaha from Peter Grant and Led Zeppelin. The US court cases the previous year had left all involved, including John Bonham, with the possibility that US visas might not be granted to them; therefore Grant wanted to stop any discussion of their heavy-handed, aggressive behaviour at Knebworth.\n\n'So why did we retire abruptly? In a word \u2013 fear. Peter Grant was in such a terrible state, both mentally and physically, we thought he was on his way out and would be delighted to take us with him,' said Freddy Bannister in his book _There Must Be a Better Way_. In 1982, Tredoar, Freddy and Wendy Bannister's concert-promotion company, was forced into liquidation by their financial disputes with Led Zeppelin.\n\nSo many things about Knebworth were a bad vibe. So many things about Led Zeppelin had become a bad vibe.\n\n'Under pressure from the new wave of rock 'n' rollers, one of Britain's longest established bands chose to fight back in 1979,' opened _Melody Maker_ 's press release about that year's poll results. _Melody Maker_ 's readers voted _In Through the Out Door_ the best album of 1979. Moreover, Led Zeppelin or its members won seven of the twenty categories in the poll: as well as the album's success, they also won Band of the Year, Top Live Act and Top Composers; Robert Plant succeeded Yes's Jon Anderson as Top Male Singer, and Jimmy Page supplanted Yes's Steve Howe as Top Guitarist. He also replaced Genesis and David Hentschell as Top Producer, an irony unlikely to have been lost to John Paul Jones.\n\nBut Jimmy Page was missing when the rest of the group turned up at London's Waldorf Hotel with Peter Grant to be presented with their gongs. The story given out was that Page was on holiday in Barbados, but that was not the case. The guitarist, however, was not lying in some smacked-out reverie in one of his impressive properties. Rather, he was in Sussex, giving evidence at an inquest. A friend of his, a local photographer and designer named Philip Hale, who was 26, had died at a party at Plumpton Place on 24 October 1979. Though the cause of death was given as 'vomit inhalation', significant levels of cocaine were found in Hale's blood.\n\nAt the end of 1979 Page moved out of Plumpton Place, his friend's death the principal factor. He moved into Old Mill House in Clewer, Windsor, not too far from Heston, where he was first brought up; as was the case with most of his properties, with the exception of Tower House, his new home was close to water, the River Thames in this case, soothing for the watery aspect of his Scorpio rising. The three-storey residence, which he purchased from the actor Michael Caine, cost Page \u00a3900,000, and the guitarist also owned a nearby studio, the Sol, in Cookham.\n\nThen suddenly, in the summer of 1980, Led Zeppelin were on tour again, in Europe: Switzerland, Germany, Austria, Holland and Belgium; dates in France were cancelled by Page. They were playing smaller venues, each with a capacity of around 3,500. There had been a month of rehearsals at the Rainbow in north London, and at the New Victoria Theatre in central London. Robert Plant had expressed grave doubts about playing again in the US. The intention of these shows, running from 17 June to 8 July, was to rekindle enthusiasm within the group, and hopefully get the singer in the frame of mind to cross the Atlantic. Just in case, Peter Grant had booked a two-legged US tour, to begin on 17 October running until 15 November 1980.\n\nFor these European dates everything was stripped down. Endless guitar solos were dispensed with: the set now opened with 'Train Kept A-Rollin'', the first number Led Zeppelin ever played together, in that Gerrard Street rehearsal space; it had not been played since 2 September 1970, in Oakland of all places. The acoustic songs were ditched, and an abbreviated version of the Knebworth set was performed. Richard Cole was temporarily relieved of his duties, his smack problem not considered a good influence on Page and John Bonham, both struggling with their own habits. Those who encountered Page on this tour were shocked by his appearance: the wafer-thin limbs; the junkie pallor and pinned eyes; the chipped and rotting teeth and gums, a sure sign of heavy heroin and cocaine use. 'It was incredibly sad to see him in such a state,' wrote Marc Roberty, 'and ultimately the band having reached these low depths.' There simply seemed no enthusiasm there whatsoever. All four members seemed chastened from their collective Led Zeppelin experience, as though parts of them had not survived.\n\nIn Vienna, Page was hit in the eye by a firecracker. When he returned to the stage, he played the introductory moments of 'Deutschland \u00fcber alles', before heading into 'Stairway to Heaven'.\n\nThe next night, 27 June 1980, Page stepped up to the mike in Nuremburg to declare that two members of the band were not feeling well. A quarter of an hour later Bonham collapsed. The cause of his illness? Eating too many bananas, came the official response from the Zeppelin camp.\n\nThree nights later the Frankfurt show was one of the best of the tour. A magical version of Barrett Strong's 'Money (That's What I Want)' was played as an encore, with Atlantic Records boss Phil Carson on bass. An interesting choice of song, of course.\n\nPeter Grant confirmed that Led Zeppelin would indeed be playing the US tour. This may have been an even bigger mistake than hiring John Bindon.\n\nThe last thing John 'Bonzo' Bonham wanted to do was leave his family \u2013 he always hated doing this \u2013 and tread the US boards. Especially as there were rumours of civil lawsuits lurking from the Oakland debacle.\n\nHis drinking remained ferocious \u2013 essentially, Bonham was always drunk. He had supposedly stopped using heroin, though some cast scorn on this. He was certainly using Motival, an antidepressant.\n\nOn 24 September 1980 Bonham was picked up at his home by Rex King, who had replaced Richard Cole on the European tour. King was driving Bonham to Page's new home, Old Mill House. En route, the drummer insisted on stopping at a pub; he drank four quadruple vodkas with orange juice, and ate a couple of sandwiches. During rehearsals at Page's practice studio at his house, Bonham continued to drink vodka. He became so inebriated he could hardly play.\n\nWhen rehearsals ended Bonham kept on drinking. By 11 p.m. he was so drunk he passed out on the sofa. He was helped to bed and laid on his side.\n\nPage's assistant looked in on Bonham at eight o'clock the next morning. The drummer was sleeping soundly; the feeling was that he should be left alone to sleep off his heavy intake of booze.\n\nWhen he didn't appear by the afternoon, Benji LeFevre, Robert Plant's assistant, went into his bedroom with John Paul Jones at 1.45 to chivvy the drummer along. But Bonham's face was blue, he had no pulse and he was cold. He was dead, at the age of 32. The cause of death: inhalation of vomit.\n\nOn 4 December 1980 Led Zeppelin put out a statement through the Swan Song office: 'The loss of our dear friend, and the deep sense of harmony felt by ourselves and our manager, have led us to decide that we could not continue as we were.'\n\nLed Zeppelin to split?\n\nYes: they just had.\n\n## 23\n\n# THE HERMIT\n\nWith the death of John Bonham, Jimmy Page's great art project of Led Zeppelin had effectively ended. Now he \u2013 and the rest of the group and manager Peter Grant \u2013 were on the creative comedown that inevitably follows the conclusion of such work. And the greater it has been, the larger the comedown always is. So when you have been at the helm of the biggest group in the world, what you experience is almost unparalleled. No one you know can fully empathise with your state of mind. Page had been out there on his own for so long, enjoying the freedom his natural desire for solitude brought him. But where could he now turn? He plunged into acute depression, which his increasing reliance on heroin and alcohol did little to alleviate.\n\nAfter the demise of Led Zeppelin, the group \u2013 like such other UK symbols of the early 1970s as Prime Minister Edward Heath or Morris Marinas \u2013 felt almost immeasurably and immediately out of date. Its dungeons and dragons world had almost instantly evaporated.\n\nYou can of course trace back the commencement of this comedown to 1975 and Robert Plant's terrible car accident, at the start of his Saturn return. But that was the time that heroin started to catch up with the lives of Page, John Bonham, Peter Grant and Richard Cole; the lonely days Page spent working on _Presence_ made it more of a solo album for him than anything that the band had delivered. The desperation of 1975 had made an exponential leap in 1977 with the full horror of the Oakland incident and the utter tragedy of Karac Plant's death three days later.\n\nWhen Nick Kent asked Page in 2003 whether he regretted becoming so dependent on heroin and cocaine, the Zeppelin leader was unrepentant: 'I don't regret it at all, because when we needed to be really focused, I was really focused. That's it... You've got to be on top of it.'\n\nJimmy Page was a broken man. And he only plunged into smack even more deeply. It was a terrible time for him. 'My life was Led Zeppelin,' he told Kent. 'I lived and breathed Led Zeppelin. When I wasn't touring, I was at home writing music for the group. I could hear John's drumming. I could hear Robert... and John Paul. It was a total obsession for me. And suddenly... it was all over.'\n\nHe was in deep mourning for John Bonham. He thought that he might never play the guitar again, especially after his Gibson Les Paul went missing shortly after the drummer's death. 'It seemed like an omen,' said Page. 'If I even looked at a guitar, it would remind me of a dear friend I had just lost.'\n\nPeter Grant was equally devastated, also plunging into depression, which manifested in a kind of clinical ennui. Richard Cole, meanwhile, was in prison in Rome, awaiting trial for cocaine possession (he would eventually be acquitted). Told that one of Led Zeppelin had died, he immediately thought, 'Poor Jimmy!' He was even more shocked to learn that the death was of his old mucker Bonzo.\n\nAssorted drummers had contacted Peter Grant almost straightaway after Bonzo's death. On 7 November Jimmy Page, Robert Plant and John Paul Jones went down to Jersey in the Channel Islands to consider their options. They were unanimous in their decision. Returning to London they held a meeting with Grant in a suite at the Savoy Hotel. 'They told me,' said the manager, 'that without Bonzo there was no desire on their part to carry on. It could never be the same again. I was relieved. That was exactly the way I felt.'\n\nSoon there was an offer, conveyed by Peter Grant. Chris Squire and Alan White, respectively the bass player and drummer with Yes, a pair of excellent musicians, suggested linking up with Page and Plant in what was once quaintly known as a 'supergroup', to be named XYZ (Ex-Yes and Zeppelin... ho-hum). Page had a couple of meetings with the Yes men, but decided against it. Plant had dismissed the idea as soon as he heard of it.\n\nTo all intents and purposes, both Page and Grant became recluses. Years later, Malcolm McLaren, who had managed the Sex Pistols, endeavoured unsuccessfully to make a film about Grant's life. At the time McLaren wrote: 'Grant needed the camaraderie of hard, dangerous men who gave him a sense of power. The harder they were, the tougher he felt, and only then was his desire for control satisfied. It all fell apart when Grant aped the lifestyle of Jimmy Page, who then ostracised his biggest fan.'\n\nRobert Plant's instinct was that he needed to work his way out of this predicament. Linking up with his old mates from home, guitarist Robbie Blunt \u2013 who had played with the Steve Gibbons Band, revered in their native Midlands \u2013 and bass player Andy Silvester, he put together the Honeydrippers, essentially a covers group playing old R&B; he based himself, some thought, on his old hero Ral Donner. Starting off with a show at Keele University on 3 March 1981, the Honeydrippers played 15 shows, finishing in June, although Plant insisted that his name must never appear on any promotional material for the band. His stint with them got him back on his feet and performing again, and he began to put his assorted tragedies to one side. Besides, ever since the car crash on Rhodes in 1975, Plant had been conflicted over what he was doing in Led Zeppelin. Always the frontispiece \u2013 the front office, really \u2013 of Led Zeppelin, he had seemed the most susceptible to any strange energies bouncing back at the band.\n\nBut recovery for Jimmy Page was far slower. Help came from an unexpected quarter: film director Michael Winner, his direct neighbour in Holland Park. Considering how Page had adorned his existence with seemingly effortless good taste, it was perhaps not the prestigious product with which he would have liked to be associated. But all the same, writing the blues-based soundtrack for Winner's _Death Wish II_ , a Los Angeles-set revenge thriller starring Charles Bronson, at least temporarily aroused his creativity.\n\nThough Winner could quite literally have approached Page over the garden wall, he instead contacted Peter Grant \u2013 not that easy a task. At the time Page was on holiday on a narrowboat on the River Thames. He was uncontactable, and Winner's deadline had been eaten into by the time he actually received the director's request, in August 1981, giving him a cut-off date of six weeks.\n\nIt was almost surprising that Page had managed to get out of his home and onto a boat. At this point he had been a virtual recluse for almost a year: he didn't return phone calls and wouldn't connect with any old friends. Visitors to Tower House, there to see Charlotte Martin and Scarlet, would catch glimpses of him upstairs, clad in a dressing gown, like a spectral character in a Gothic novel; for weeks at a time he wouldn't leave the property. There were tales of Charlotte Martin welcoming fans who had travelled from far away and would ring the doorbell on the off-chance of it being opened. She was known to order them take-away food, and let them have a peek around the basement studio. Was this the source of high-quality bootlegs of rare Zeppelin material that later appeared?\n\n'I'd lived next door to Jimmy for many years,' said Winner to _Uncut_ magazine in 2008. 'It was a very bad time for him \u2013 the drummer had died, and he was in a very inactive period. Peter Grant and I made arrangements for Jimmy to do the _Death Wish II_ score, for which he wasn't actually paid, because Grant wanted to restore Jimmy back to creativity. Jimmy rang the doorbell, and I thought if the wind blew he'd fall over. He saw the film, we spotted where the music was to go, and then he said to me, \"I'm going to my studio. I don't want you anywhere near me, I'm going to do it all on my own.\" My editing staff said this is bloody dangerous! Anyway, we gave him the film, we gave him the timings and he did it all on his own.'\n\nMichael Winner at least got Page working. Perhaps the guitarist was inspired by how badly the soundtrack to _Lucifer Rising_ had turned out and wanted to rectify that rare failure. At his studio in Sonning, Page produced a series of pieces relevant to the film. There was 'Prelude', essentially a complete steal of Fr\u00e9d\u00e9ric Chopin's Prelude No. 3 in G, the great Polish composer's patriotic piano-playing replicated on Page's electric guitar. 'In the Evening' transmogrified into 'Who's to Blame', the main theme song for _Death Wish II_ , sung by Chris Farlowe, who had almost been given the vocalist role in Led Zeppelin. 'City Sirens' was soft rock, and there was the psychedelic 'A Shadow in the City'. 'The Release' was a chase sequence: a succession of droning sounds that would have made Kenneth Anger proud. Every one of the 12 tracks was credited only to Jimmy Page. 'Everything hit the button totally!' said Winner. 'I've never seen a more professional score in my life.'\n\nThe soundtrack record was released on 15 February 1982 on the barely functioning Swan Song. Label boss Peter Grant wouldn't answer his phone; the drawbridge at Horselunges had been raised.\n\nWhile Page was working on the _Death Wish II_ soundtrack, Robert Plant took _Pictures at Eleven_ , his first solo album, recorded at the legendary Rockfield Studios in Monmouth, down to Old Mill House, where John Bonham had died. Plant had produced the record himself, and he and Robbie Blunt had written all the tracks, with keyboard and synthesiser player Jezz Woodroffe co-writing three of the songs \u2013 though Plant balked at signing the joint publishing deal with his co-writers that he had allegedly promised, leading to a general bitterness. All the same, the singer wanted his old mentor to be the first to hear it. 'Well, ah, I thought you could have done something a little better than that, old chap,' said Page, with that dismissiveness that often couches jealousy.\n\n'So I said, \"Well, thank you.\" And yet again, I was just the singer of the songs.'\n\n'It was very emotional,' Plant later reflected on that visit to Old Mill House. 'We just sat there and I sort of had my hand on his knee. We were just sitting through it together. He knew that I'd gone, that I was off on my own with the aid of other people and just forging ahead, and all I wanted was for him to do the same.'\n\nReleased on 28 June 1982 on Swan Song, _Pictures at Eleven_ was the label's last substantial seller, reaching number five in the US album charts and number 2 in the UK.\n\nAlthough living out his tarot-card archetype of the Hermit, the _Death Wish II_ soundtrack seemed to have urged Jimmy Page out of an unproductive existence: _Coda_ , a ragbag of impressive Led Zeppelin outtakes, was released on 19 November 1982. 'Coda was released, basically, because there was so much bootleg stuff out. We thought, \"Well, if there's that much interest, then we may as well put the rest of our studio stuff out,\"' said Page.\n\n_Coda_ made number four in the UK and number six in the US _Billboard_ charts, where it sold over a million copies. The record kicked off with Ben E. King's 'We're Gonna Groove', which featured on so many of the early live shows. Incorrectly listed on the original release as having been recorded at Morgan Studios in north-west London in June 1969, the recording was actually taken from the celebrated live show at the Royal Albert Hall in January 1970; the tune had opened the concert. The audience applause was removed and \u2013 this was the work actually done at Morgan Studios \u2013 Page added guitar parts to it. A live version of Willie Dixon's 'I Can't Quit You Baby' also came from the Royal Albert Hall show, with blistering, searing guitar playing from Page. The steaming 'Walter's Walk' came from the _Houses of the Holy_ sessions. The acoustic 'Poor Tom' had been made for _Led Zeppelin III_. There were a trio of tunes recorded for _In Through the Out Door_ : 'Ozone Baby', 'Darlene' and 'Wearing and Tearing'. 'Bonzo's Montreux', intended as a tribute to John Bonham, had been recorded in Switzerland in 1976, a steel pan added into the mix. The punky 'Wearing and Tearing' closed _Coda_ , stripped-down, grungy rock 'n' roll, a reference to the very first Led Zeppelin album with its raw, garage-band feel. 'They were good tracks. A lot of it was recorded around the time punk was really happening... basically there wasn't a lot of Zeppelin tracks that didn't go out. We used everything,' said John Paul Jones.\n\nMeanwhile, Page sat at home, doing very little and \u2013 above and beyond his problems with heroin \u2013 stuck in a miasma of depression, naked and vulnerable. A month before the release of _Coda_ , there had been yet another problem; matters were unravelling at some speed of knots.\n\nOn Tuesday 5 October 1982 Page was given a conditional discharge for cocaine possession. He had been searched by a policeman near the Swan Song offices on the Kings Road, and 198 milligrams of cocaine was discovered in his coat pocket. He claimed he had found the drug on a mantelpiece at his house during a party and had removed it to prevent anyone taking it. He had also lied that he bought it for \u00a320 from a man he met in the street. But then he said he had made up that story on the spur of the moment. His defence was essentially based on monetarist thinking. Claiming that his client was putting together a new group and was about to tour Japan and the United States, his QC John Matthews pointed out that a harsh sentence 'would result in the loss of not thousands but millions of pounds during the next few years'. The implication clearly was that it would be the UK taxation system missing out, and not just Page himself. Zeppelin Star Wins Freedom, said the _Daily Star_ 's headline the next day.\n\nThe cocaine bust can only have added to the stress of being Jimmy Page. At home things were no better. By the end of 1982 his 13-year relationship with Charlotte Martin had finally fallen apart. Even if you are a rock superstar you do not escape the pain of a broken partnership; again, Page found solace in heroin.\n\nIn the summer of 1982 there had been a reforming of the Yardbirds, involving Jim McCarty, Chris Dreja and Paul Samwell-Smith. At a party at Jeff Beck's Kent house, Page expressed his irritation that no one had asked him to take part in it. Of course, the reason no one had asked him to play was that they all assumed it was utterly inconceivable; the extent to which Page had become an almost Howard Hughes-like recluse was well known in London, as were his addictions. Ian Stewart, the Rolling Stones keyboard player, was at the party, having a conversation with Jeff Beck about an imminent ARMS (Action into Research for Multiple Sclerosis) charity show to raise money for Ronnie Lane, the much-loved Small Faces and Faces bass player who had multiple sclerosis. 'So at this party,' said Stewart, 'while I was discussing the Ronnie Lane benefit with Jeff, Jimmy came up and he said, \"Nobody ever asked me to play. Why can't I play on it?\" So we said, \"Step this way.\"'\n\nAt the charity show, at the Royal Albert Hall on 20 September 1983, many in the cast and crew were shocked by Page's appearance and his inability to put a coherent sentence together. 'He was so pale, so thin, like a walking skeleton. It was obvious he was still deeply into the heroin at the time,' said his friend Dave Dickson. It didn't help his nervous frame of mind that while he was at the Royal Albert Hall soundcheck, his illegally parked car was towed away.\n\nYet appearing alongside his old Yardbirds chums Eric Clapton and Jeff Beck, the first time all three of them had ever played together, Page delivered extremely serviceable versions of 'Who's to Blame' and 'City Sirens', from the _Death Wish II_ soundtrack, and an instrumental version of \u2013 what else? \u2013 'Stairway to Heaven'. From the Royal Box he was watched by Prince Charles and Princess Diana.\n\nThe Royal Albert Hall show proved such a success that further dates were set up in the US, nine in total. Page played on all of them \u2013 a courageous return to the performing stage. 'He's probably one of the bravest among us \u2013 he's really putting himself on the line,' said Kenney Jones.\n\nFor the nine American ARMS shows, Page played several numbers, including his version of Chopin's Prelude. On 'City Sirens' and 'Who's to Blame' he performed with Steve Winwood; and that hoary old chestnut 'Stairway to Heaven' was again included. The shows ended with three nights at San Francisco's Cow Palace, from 1 to 3 December 1983.\n\n'Page's set was a triumph of style over substance,' wrote Kurt Loder in _Rolling Stone_ of a Cow Palace gig. 'A small white spot opened up on the right of the stage, and suddenly, there he was: cigarette pasted to his lip, a cascade of black curls tumbling down over his eyes \u2013 the very picture of wrecked rock-star elegance. First, he removed his long white scarf \u2013 to resounding applause, of course \u2013 then the various rings on both his hands, and then he rolled up his sleeves and set to work. Had he played not a note, the audience would have been with him anyway. But he picked up his black Telecaster and, leaning back in classic Zep fashion, proceeded to dig into \"Prelude\", a haunting instrumental piece from the soundtrack of _Death Wish II_ , which Page scored.'\n\nAfter two more numbers Page brought on Paul Rodgers, the Free and Bad Company singer. Together they performed a song that was a work in progress to be titled either Midnight Moonlight or Bird on the Wing. 'This piece was, to put it tersely, a rambling disaster,' wrote Loder. 'It was followed by a supremely flaky _instrumental_ rendition of the epochal \"Stairway to Heaven\", toward the thrash-crazed end of which Beck and Clapton strolled out and attempted, as best they could, to join in. Page appeared to be on another planet.'\n\nLoder, who had considerable access, remarked that there seemed to be moments of tension between Clapton and Page, noting that Clapton had long ago kicked his own heroin habit, while Page was clearly still imprisoned in his own. When Loder asked Clapton how he perceived both Page and Beck, the guitarist's response was ambiguous: 'I think their characters have become very clear \u2013 have become compounded.' Loder described how, after each show, the assorted musicians would mingle. But Page would step into a black van and be driven straight back to his hotel.\n\nIan Stewart expressed his fondness for Page to Kurt Loder: 'This tour has got him moving again, and I hope he can find something to do after this. It's a shame that he just sits at home and does nothing. He seems to miss John Bonham very much; but at the same time, I think he'd like to play. It's just that... maybe nobody asked him for two or three years; I don't know. Jimmy's pretty laid back, really. He's still very interested in music. He's always coming up with obscure things, like classical things and Bulgarian folk things. We had a big natter the other night about Django Reinhardt guitar solos. So the interest is still there; he just needs a bit of motivation.'\n\nLoder concluded his article with an assessment of the three former Yardbirds guitarists; he defined Page as 'the sensitive space case'.\n\n## 24\n\n# MIDDLE-AGED GUITAR GOD\n\nOn 9 January 1984 Jimmy Page turned 40, not something that was easy to admit for someone who had been a god to 'the kids'. It is an age that often brings a measure of concern to people: is half my life over? Whereas the younger Robert Plant had seemed to harness time to his advantage, for Page it increasingly appeared to bring adversity. He needed an ally. And hanging out with Paul Rodgers had given him an idea.\n\nFor those aware of London gangland terminology, the name of the group they formed together \u2013 the Firm \u2013 was like a throwback to the thuggish world of Peter Grant and John Bindon; it was a term employed for the groups of football hooligans who would travel England causing mayhem. The name alone seemed like an implicit threat: buy our record or we'll send round the boys! Yet no blame for the name can be attributed to Jimmy Page or Paul Rodgers: 'the Firm' was the idea of drummer Chris Slade, formerly of Uriah Heep. On bass and keyboard was Tony Franklin, who had worked with Roy Harper, with whom Page had played a low-key show at the Cambridge Folk Festival in the summer of 1984, as well as several other unpublicised appearances elsewhere with his eccentric friend.\n\nThis included a spot of fell-walking for the pair of them, an endeavour to publicise _Whatever Happened to Jugula?_ , Harper's upcoming album; _The Old Grey Whistle Test_ , BBC TV's weekly 'serious' popular-music programme, filmed Harper and Page performing on the side of a mountain in the Lake District in August. They had worked together on _Whatever Happened to Jugula?_ , Harper's new album, which would be released in March 1985; although Page had played on several of Harper's records, _Whatever Happened to Jugula?_ was the first he had worked on in its entirety. At one point it was mooted that the record would be credited to 'Harper and Page'. Rather coyly knowing, the album at first had the working title of 'Rizla'.\n\nAt their first late-evening meeting with the pair, in their Ambleside hotel, Mark Ellen, the show's presenter, and Trevor Dann, his producer, noted that there were two modes of operation: one motored by 'red tackle', which involved replenishing the assorted goblets of expensive red wine; and the other driven by 'white tackle', where one of the acolytes would empty a packet of cocaine onto the dining table, to be duly hoovered up by Page and Harper. Especially of interest to the pair of BBC men was that 'the 40-year-old guitarist of Led Zeppelin was on a blind date with a girl of 18'. Harper had played a show the previous evening in Leeds, picking up a 19-year-old. A mate of his was coming up from London, he said: had she a friend who might want to join them? She had, and the friend was now Page's temporary paramour.\n\nWhen Trevor Dann mentioned that the film crew would be arriving at eight the next day, Page assumed he meant eight in the evening. When Dann said he was going to bed and would see the pair at breakfast, Page looked horrified. 'He'd assumed Trevor had meant eight in the evening. So had Harper... They looked tight-lipped and ashen-faced,' wrote Ellen in _Rock Stars Stole My Life_. 'There was an awkward, head-scratching silence while two men who'd never risen before the crack of noon pondered their fate. \"Tell you what,\" Page decided. \"We'll just have to stay up all night.\"'\n\nNeedless to say, it was several hours after breakfast that first Harper, and then Page appeared. 'Page stumbled out and joined the fray,' declared Mark Ellen, 'cutting the most dissolute figure imaginable, his teenage pal padding along beside him... The very sight of them seemed to scream debauchery.'\n\nHarper had ordained that the interview would be conducted in the ruins of the Roman fort of Galava. When Page was asked why this location was necessary, he gave a stony, all-knowing reply: 'The vibes, man.'\n\nAfter several hours of driving through the Lake District's steep countryside, however, the Roman fort of Galava remained as elusive as it had been when they set off from their hotel. The film crew came to the rescue, suggesting nearby Side Pike, where there was a pretty hillside, for the interview.\n\nIt got worse. When Trevor Dann asked for the promised live performance, he received not a tune from the new record, but a 12-minute version of 'Same Old Rock', a 13-year-old Harper tune. The chain-smoking Page, wearing riding boots, a battered leather flying jacket and a long white silk scarf, strummed along, effectively backing up his friend. As though wary of the power of the camera, Page consistently looked in the opposite direction to it as he played. When the cameraman managed to get a head-and-shoulders shot of him, he looked pretty great, his face framed by his tumbling hair. At times during the interview he was also extremely honest. Speaking of John Bonham's passing, he admitted that 'I didn't pick up a guitar for 18 months. I was frightened to even look at it. When I did I found I couldn't even change a chord.'\n\nAnd he also admitted that he had been rehearsing for ten days with Paul Rodgers. As yet this project lacked a name, although he joked that they would be called 'the MacGregors', 'because that was the rebel clan'.\n\nPerched on this pile of rock, Page and Harper then proceeded to utterly dismiss almost all contemporary music, Harper repeatedly showing his contempt for Frankie Goes to Hollywood by wittily referring to them as 'Bannock Goes to Frankieburn'. Page rather ill-advisedly dismissed the notion of acts employing computers: 'It's still verses and choruses like it was in 1960, and with all the technology they've got and all the outspoken statements they make, I think they ought to come up with something special. They all sound the same to me.' As he did very often, he dismissed new acts as being like 'Herman's Hermits'; Page himself had played sessions on several hits by Peter Noone's hugely successful Manchester act. But for some reason Herman's Hermits, whose records John Paul Jones had often arranged, were a real b\u00eate noire to the guitarist. Page and Harper seemed to be entirely from another age.\n\nAs the interview wound to a close, Page and his girlfriend wandered off into some adjacent shrubbery. 'What a great TV moment,' Trevor Dann told me. 'If only we could have used the shot of Page taking a slash while his teenage girlfriend held his knob.'\n\nBad Company had released six albums, with a sales trajectory that was increasingly dwindling. In 1982, following the release of their _Rough Diamonds_ album, they broke up. Among other matters, they now had an absentee manager in Peter Grant, who had looked after their career from the beginning.\n\nGrant, however, had negotiated Robert Plant's five-album deal with Atlantic. Jimmy Page was so miffed by this that he asked Phil Carson to watch over his career; Carson negotiated his deal for the Firm with Geffen Records.\n\nPage already had Paul Rodgers in mind as someone to work with. 'I tried to get together with Paul earlier, but it was difficult because he was doing a solo LP,' he later told Ultimate Classic Rock. 'But when the ARMS charity shows came up in America, Paul came with us. Stevie Winwood \u2013 who sang in London \u2013 had pulled out. So we went to the States and had a very good tour, singing songs like \"Bird on the Wing\", which we did on the album. At the end of the tour I asked if he fancied carrying on and doing something else, because I really love his singing. He's such a brilliant singer. If I do a guitar solo I have to warm up and do three takes. He does it in one take. Note perfect. No problem! He's an amazing man.'\n\nPage admitted to _Creem_ magazine that the period immediately following Led Zeppelin had been extremely difficult for him: 'After the split, I just didn't know what to do. I lived in a total vacuum. I didn't know what I was doing. In the end, I went to Bali and just thought about things. And I wasn't sitting on the beach because it was the rainy season! I sat in my room thinking. Then I thought, Dammit, I'm going to do the Firm and see if it works. At my time of life I should just do what I enjoy.'\n\nRather in opposition to what he said on _The Old Grey Whistle Test_ , Page was thoroughly aware, he told _Creem_ , of the passing of time and trends in popular music. 'Yes, I _am_ a musician of the sixties and seventies,' he told _Creem_. 'I got fired by the music of Chuck Berry and Elvis Presley. I was hit by so much energy from their records. But every five years people get fired by the music they hear and want to become part of it. So now, I'm past middle age. But what do you do when you get to middle age? There was no one for me to look up to who said, \"This is what you do next.\" I read in the music press that after 30 you are fucked. But I'm not, and there's a lot more for me to do.'\n\nJust over two years after his first coke bust, Page was in court again for cocaine possession. The story went that he had attempted to withdraw money out of a bank by Victoria railway station to buy a birthday present for his mother. The cashier doubted that he was the real Jimmy Page, partially because of his curious behaviour: at one point he was said to have fallen over in the bank. A passing constable was called over, who searched Page and found a packet of 'Charlie' in his coat pocket. Initially Page claimed that he had lent the garment to a friend, and this unnamed person must have placed the drug in it. On 5 November 1984 Page was fined \u00a3450 at Marylebone Magistrates Court for possessing cocaine. He admitted the offence.\n\nThe silver lining in this cloud was that, although he was still snorting coke, Page was no longer addicted to heroin. As he had done on his holiday in Guadeloupe with Charlotte, Scarlet and Richard Cole, he first attempted to come off heroin by dousing himself in copious amounts of alcohol and cocaine, the Keith Richards cure. Later, he would claim that withdrawal had not been too onerous, taking only four days. Which seems unlikely, junkie machismo. In fact, according to Lori Mattix, Page had taken another tip from Keith Richards: he had gone to a clinic in Switzerland and had his blood changed; with his veins bulging with clean blood, he was off the smack.\n\nThe Firm's first, eponymously titled album, released on 11 February 1985, was a Top 20 record in both the UK and the USA. The final track, the nine-minute-long 'Midnight Moonlight', was a reworking of 'Swan Song', a tune left off _Physical Graffiti_. For the Firm's shows Page even disinterred 'Dazed and Confused', his set-piece Zeppelin speciality. Although they had a slight funk feel, the Firm's records never really rose above average, burdened by a lugubrious, plodding, slightly ponderous feel. Yet there was sparkling guitar all over them from Page, and the Firm were a strong live attraction. They played over 70 dates in total, Page revisiting and selling out such Zeppelin power-points as Madison Square Garden, the Los Angeles Forum and Wembley Arena. But the second album, 1986's _Mean Business_ , did less good business, and Page broke up the band; later he claimed it was never intended for the Firm to last for more than a pair of records.\n\nFor a Fourth of July concert in 1985, Jimmy Page, ever in search of creative rehabilitation, joined the Beach Boys onstage in Washington, DC. Jeff Foskett, the Beach Boys' guitarist, was given the task of showing Page the key for each Beach Boys song. John Stamos, a 21-year-old actor friend of Foskett, was there as the guitar hero was taught how to play the songs. 'We're in this hotel and we go up to the penthouse suite and there's cases everywhere... and I thought it was guitars everywhere. He had like whips and devil shit,' said Stamos. 'He immediately offered us a shot of Jack Daniel's.' While Foskett was otherwise occupied, Page asked the actor which key certain songs were in. Stamos's uncertain responses brought out the guitarist's displeasure: '\"I can't fucking solo in E flat!\" Jimmy was yelling at me.\n\n'There were a couple of acoustic guitars, and he grabbed one and put it in my hands and said, \"All right \u2013 what are we doing?\" I said, \"Uh, I think you're playing 'Barbara Ann', right?\" He said, \"Right. What key?\" I told him it was in F sharp, and he said, \"I don't like to solo in F sharp. Why is it in F sharp?\" I was like, \"I don't know, man!\" \"Fun, Fun, Fun\" was in E flat, and he didn't like that key, either. So I'm sitting there, showing Jimmy Page how to play these three-chord songs. I'm, like, 21 years old. I could barely play guitar and had no business teaching him anything!'\n\nThe next day there was a reprise of the Washington, DC show in Philadelphia. When gaga fans near the front of the stage flashed the newly fashionable devil's horns symbols with their fingers, a recently developed sign of approbation among heavy metal fans, the not entirely drug-free Page became paranoid. 'I think they're hexing me!' he said. John Stamos had to talk him down: 'No, no, it's a good thing!'\n\nA week later something extremely unexpected happened: Led Zeppelin got back together.\n\nOn 13 July 1985 at JFK Stadium in Philadelphia, the American leg of the Live Aid concert was held. An unavoidable irony of the event for the three surviving Led Zeppelin members was that it was promoted by Bill Graham, Led Zeppelin's personal nemesis. With a pair of drummers \u2013 Chic's masterful Tony Thompson and an under-rehearsed Phil Collins \u2013 Page, Plant and Jones played 'Rock and Roll', 'Whole Lotta Love' and 'Stairway to Heaven'. It was not a good performance: Plant's voice was hoarse and Page was unable to hear what he was playing thanks to problems with his monitors; and both the drummers were out of sync. Predictably, their appearance was greeted with hysterical approval from the 90,000-strong audience \u2013 people were in tears trying to call them back for at least 15 minutes \u2013 and from television viewers across the planet. But it was a distinctly disappointing return to the stage for the three Zeppelin members. 'My main memories, really, were of totally panic,' said Page.\n\nThe three musicians had come together by accident. Page, with the Firm, and Plant had both been touring the US. The plan was for the two of them to play together as the Honeydrippers. When Jones learned of this, he pushed his way into the line-up. This meant that there was almost no time for rehearsals, however, and by this time Paul Martinez, who was in Plant's band, had been confirmed as bass player. The only slot for Jones to fill was on keyboard. Later, a considerably displeased Jones told _Classic Rock_ 's Dave Ling, 'It was Plant again, you see. Basically, I had to say to them, \"If it's Zeppelin and you're going to be doing Zeppelin songs, hi, I'm still here and I wouldn't mind being a part of it... I elbowed my way in. It's all about Robert and what he wants.'\n\nPlant, who for so much of his time in Led Zeppelin had very distinctly been the sorcerer's apprentice, clearly now considered himself a fully fledged sorcerer. Where did that leave Page? Well, he was still ready to give it another go. At Meadowlands in New Jersey, ten days after Live Aid, he appeared at Plant's concert, joining in on the Elvis Presley classic 'Mean Woman Blues' and Roy Head's 'Treat Her Right'. Plant's adoration of such rock 'n' roll evergreens had stood him in good stead. At the beginning of the year his cover of Phil Phillips's 'Sea of Love' had reached number three in the _Billboard_ charts. It was taken from an extended EP, _The Honeydrippers: Volume One_ , a collection of five R&B songs; the other tunes were Wynonie Harris's 'I Get a Thrill', Ray Charles's 'I Got a Woman', Mose Allison's 'Young Boy Blues' and Roy Brown's 'Rockin' at Midnight'. The production of the record was credited to 'Nugetre', Ertegun spelled backwards. The producer, of course, was really Ahmet Ertegun; but the sound of the record, with its Latin flavour and sumptuous strings of a type with which Ben E. King had been well acquainted, might have been by Ertegun's former employee and Page's mentor Bert Berns.\n\nFollowing the Meadowlands show, Page and Plant agreed to meet up and have 'a cup of tea'. And they would bring Jones along too.\n\nWhen they assembled in January 1986 for the two weeks booked in a village hall in the historic spa town of Bath, it was not only the bass player who joined Page and Plant: Tony Thompson was flown in from New York. As the drummer with the superb Chic, Thompson was an extremely good idea, one you suspect may have come more from Plant's relentlessly modernist thinking than from Page.\n\nThe first day of rehearsals went relatively well. 'I don't know if Jimmy was quite into it, but it was good,' Jones told Zeppelin chronicler Dave Lewis. Again, it was Robert Plant who seemed to desire to hold the reins. He would become irritated that Page, slightly drunk most of the time, would take so long to set up and get into playing.\n\nOne evening, when Tony Thompson was returning home from the pub in a minicab, the driver misjudged a bend, finishing up in someone's basement. Thompson was hospitalised. Which completely freaked out Plant; memories of former car crashes swam vividly before him, and he took this as a bad portent. Perhaps affected by contemporary visions of hipness, Plant \u2013 whose Big Hair look was decidedly unhip \u2013 was struggling with the relevance of what they were doing. As Jones explained to Dave Lewis: 'What I recall is Robert and I getting drunk in the hotel and Robert questioning what we were doing. He was saying nobody wants to hear that old stuff again and I said, \"Everybody is waiting for it to happen.\" It just fell apart from then \u2013 I suppose it came down to Robert wanting to pursue his solo career at the expense of anything else.'\n\nThere is something unpleasant in Jones's response, which seems small-minded and petty, almost the kind of sniggering that roadie Glen Colson had observed in Zeppelin dressing rooms. It hardly seems the most charitable or measured view of Plant's feelings: the man still limped from his 1975 car crash; and if he hadn't been on tour with Led Zeppelin in 1977 he might somehow have been able to prevent the death of his son Karac.\n\n'One of the roadies then played drums,' Plant told _Rolling Stone_ 's David Fricke. 'He was quite good, too, but the whole thing dematerialised. Jimmy had to change the battery of his wah-wah pedal every one and a half songs. And I said, \"I'm going home.\" Jonesy asked why. \"Because I can't put up with this and I don't need the money.\" For it to succeed in Bath, I would need to have been far more patient than I have been for years. It wasn't to be.'\n\nPlant made his excuses and left the rehearsals for good. Unlike Sam Peckinpah's ageing bad men in _The Wild Bunch_ , the old gang could not be gathered together again for one last raid. Certainly not for now, anyway.\n\nSeveral of the biggest promoters in the world were anxious to learn of Led Zeppelin reforming. In the mid-1980s Ron Delsener, who had booked memorable gigs by the Beatles, Bob Dylan and David Bowie, was probably the biggest promoter on the US East Coast. Delsener had become friends with Kosmo Vinyl, whose role with the Clash and Ian Dury was similar to that of B. P. Fallon with Led Zeppelin: vibes merchant. It was Vinyl who had urged Ian Dury that it was ideologically unsound for him to support Zeppelin at Knebworth. 'I'd ask Ron, \"Who would you put on to make money?\" He would reply, \"If I could put Led Zeppelin on in a giant stadium until they couldn't play anymore.\" But that storm-trooper swagger was getting a bit tired when they were doing it.'\n\nThere were intimations of a continuing friendship, no matter how difficult, between Page and Plant, those two ultimate rock 'n' roll warhorses. In the autumn of 1987, Plant was ensconced in Studio One of Marcus Music in Kensington Gardens Square, West London. He was recording the album that would be known as _Now and Zen_ \u2013 not a bad cosmic jokey title. Andy Priest, who was working on the front desk, recalled a time when 'Jimmy Page turned up to surprise him and so I directed Jimmy to the studio. After a few hours he came out and asked me to call him a cab. I asked where he was going to. He said, \"Windsor.\" I was about to finish my shift so I said, \"If you can wait a few minutes I'll be able to give you a lift. I'm going near there, so you might as well save yourself a few bob.\" Happy to accept my offer, he got in the passenger seat of my old rattling Triumph 1500 and I set off. On the M4 motorway I stopped at Heston Services for petrol and, while I was filling up, he went to the kiosk and very kindly paid the bill. We spent the rest of the journey talking about music until I dropped him off at his gate. I went on to play bass for a reformed Sham 69, but that's another story.'\n\nJimmy Page met Patricia Ecker on 25 April 1986, on the Firm's second US tour, when she served him in a French restaurant in New Orleans. Ecker was a 24-year-old model who was working as a waitress. Blonde and beautiful, she bore a certain resemblance to Charlotte Martin. For Page, in thrall to his emotions often more than he would like, and certainly responding to his vulnerable heart's need for succour, it was love at first sight: Pat was 18 years younger than him. When the tour ended, she came back to London with him. New Orleans, voodoo central: for Robert Plant a city that brought him news of utter tragedy; for Page a place that brought him love and re-birth. The poetry of such Led Zeppelin paradoxes is apparently infinite. And food for meditation.\n\nPat Ecker was soon pregnant: their son James Patrick Page \u2013 following a tradition in the Page family of first sons taking that name \u2013 was born on 26 April 1988. She and Jimmy married.\n\nThe birth of a child brings fresh luck, they say. And not too long after that failed reunion in Bath, and the birth of James, Led Zeppelin did come formally together.\n\nOn 14 May 1988 Atlantic Records held its 40th anniversary show at Madison Square Garden. At the time Plant was touring the USA, promoting his _Now and Zen_ album. Ahmet Ertegun personally asked Plant, who continued to be released through Atlantic, to play the event. But he also asked all concerned if Led Zeppelin could reunite to close the evening. Amazingly, they agreed. Even though Plant appeared to be constantly closing off such a possibility, there was a side of him clearly still open to the Zeppelin journey, a journey that seemed increasingly one of the soul. And, all things considered, who would be surprised by that?\n\nThe Atlantic Records 40th Anniversary Concert was broadcast live in the US on a simulcast between FM radio and HBO television, an enormous promotion. Plant performed a well-rehearsed, well-received solo set, following Crosby, Stills and Nash, the Bee Gees and Yes. But the night before the show Plant and Page had had words about Led Zeppelin's concert-closing act: the singer had wanted to use his new drummer, Chris Blackwell (no relation to the Island Records boss); but Page was adamant that Jason Bonham be employed, arguing, not unreasonably, for a Zeppelin bloodline continuance. Also, Plant had refused to perform 'Stairway to Heaven', although \u2013 again \u2013 he changed his mind under pressure from Page.\n\n'Well, that was awful,' Page said to Mick Wall. He told him that Plant 'came together with Jason, Jonesy and me in New York, where we were rehearsing, and started singing \"Over the Hills and Far Away\". And it sounded really brilliant, actually. Then we rehearsed \"Stairway\" and that sounded great, too. Then the day before the show he called me up that evening and said, \"I'm not going to sing it.\" I said, \"What are you talking about? You're not gonna sing 'Stairway'? But that's exactly the one thing that everybody expects to hear us do!\" He said, \"I don't wanna do that!\"'\n\nThey performed 'Kashmir', with its broody opening chords, 'Heartbreaker', 'Whole Lotta Love', 'Misty Mountain Hop' and \u2013 of course \u2013 'Stairway to Heaven'. The time-honoured view of the show is that it was a shambles. Yet it is easily available on YouTube, and watching its full 32 minutes, it is eminently clear that this was not the case. Moreover, everyone seemed very happy after the performance. It seems a measure of the full extent to which the tide of popularity had receded for Led Zeppelin that such dismissiveness has become the established currency of how this show was. Especially in comparison with some of their performances on the fated 1977 tour, it really wasn't a disaster at all. But there was something else hovering over the participants. 'I had a strong feeling that the way the Atlantic thing went put a Zeppelin reunion on the back burner for him,' said Doug Boyle, Plant's guitarist. 'Before it I thought there might have been something happening a couple of years down the line. I don't know what went down but that gig was a very tense time between Robert and Jimmy.\n\n'I think there was a part of Robert that missed Jimmy an awful lot. He'd often say to me, \"Jimmy would have done this\" or \"Jimmy would have done that\"... The two of them are like brothers. There's something very, very deep there.'\n\nAlthough certainly not evident during their time onstage at Madison Square Garden, the psychic tussle between Page and Plant over 'Stairway' the previous day had depleted the guitarist. Afterwards, he told Mick Wall, 'I didn't really sleep that night. I was jetlagged anyway because my son had just been born in England and I'd left within a few days of that. And I was really on a roll from that, you know, the high that you're into after the birth of a child. And all of a sudden, I plunged to the ground! Like, what the hell am I doing here?'\n\nOn 19 June 1988 an eagerly anticipated event occurred in the life of Jimmy Page and his fans. It was one that could have been of significant consequence in the history of popular music. It should have been a major musical statement, placing him on a par with his friend Eric Clapton, whose solo albums regularly sold in the region of four million copies. Such a record would have reinflated his legend, stating his clear pole position among British blues guitarists. Unfortunately, this did not prove to be the case.\n\nThe album _Outrider_ , the supposed first step in Page's solo career, was released four and a half weeks after the profile-rising venture of the Atlantic Anniversary Concert.\n\nEven the title was curious, feeling inappropriate, sounding like a character from the then popular _Mad Max_ films' dystopian anarchism; it seemed ill-thought out, but revealing. Was this how Page now perceived himself, riding one of the outer cosmic asteroids? It could equally have been titled, more accurately, as Outsider. Extremely uneven, _Outrider_ seemed further evidence of Page's seemingly inexorable decline during the 1980s, a fall in personal standards to which the very existence of the Firm appeared to attest.\n\nBut what are the positives? At first Page had intended to make a double album. But demo tapes of many songs disappeared when he had what he described as a 'domestic' situation in a house he had temporarily vacated. 'It was totally different to this stuff,' he told Bud Scoppa in _Guitar World_ , describing how at that stage all the missing material was acoustic. 'There were two tapes, actually, that had a lot of stuff \u2013 it was like a compilation of stuff \u2013 I don't know if they're ever gonna resurface. And if they do, well, they'll be heard anyway, won't they?'\n\nSo what did Page do after the demo tapes went missing? Without any tunes written whatsoever, he simply went into his own Sol Studio and started recording. How it turned out was how it turned out.\n\nHe was clearly rejuvenated by his new relationship with Pat Ecker. The nine-tune record, with all music except for one track solely credited to Jimmy Page, was recorded in early 1987, after he returned to the UK with her; the trio of vocalists supplied their own lyrics. 'The Only One' was the closest to a Zeppelin tune, notably because it had Robert Plant on vocals, the sole track \u2013 aptly, a cock-rock extravaganza \u2013 on which his former prot\u00e9g\u00e9 featured. Elsewhere, the singing was handled by John Miles, who had had a number one hit in the UK with 'Music' in 1976, and by Page's old mate Chris Farlowe. The use of three vocalists was an indication of Page's perception of what he was providing: a showcase for his own guitar playing, arranging and producing. Using a pair of 24-track desks, flipping sounds across and between the two of them, there would sometimes be as many as 30 guitar parts on a number; the Page Guitar Army on manoeuvres.\n\nJason Bonham, Bonzo's 22-year-old son, was on drums and percussion, except for two tracks, 'Liquid Mercury' and 'Emerald Eyes', on which Barriemore Barlow, a former Jethro Tull member who had played most recently with Plant, took over these duties. And who would replace John Paul Jones? As he had with vocalists, Page required three bass players: Durban Laverde on 'Wanna Make Love', 'Writes of Winter' and Leon Russell's 'Hummingbird', the only cover; Felix Krish on 'The Only One', 'Liquid Mercury', 'Emerald Eyes', 'Prison Blues' and 'Blues Anthem'; and Tony Franklin, from the Firm, on 'Wasting My Time', the first song recorded and the album opener. Sometimes you felt that Page could have fared better with Jones's consummate arranging skills.\n\nThe material wasn't too bad, but it also wasn't that great. Out of the nine songs there were three instrumentals: 'Writes of Winter', with its flavour of Thin Lizzy at the peak of their ringing twin-guitar supremacy, a Grammy-nominated track; 'Liquid Mercury', which was underwhelming and a little boring, like a sketch of something unfinished; and 'Emerald Eyes', which you felt was intended as a stand-alone 'White Summer' sort of number, replete with raucous, fuzzed guitar, but that never hit the transcendent heights at which it appeared to be aimed.\n\nThe smoky 'Prison Blues', with the earthy vocals and salacious words of Chris Farlowe, was in the great Zeppelin tradition of dirty blues, as was 'Blues Anthem'. Yet wasn't that part of the problem? _Outrider_ sounded as though it could have been made in the late sixties or early seventies. In other words, it was rather out of date. It feels terrible to say this, but Page's first effort at artistic redemption was a disappointing failure. If anyone felt that the accusations of musical dinosaur had been unfairly directed his way, the lukewarm reviews of _Outrider_ spelt out the truth. 'A bizarrely dated-sounding effort, _Outrider_ is mostly British blues rock at its most mediocre,' wrote Lynn Van Matre in the _Chicago Tribune_. The disc was a damp squib, scraping 500,000 sales worldwide.\n\nPage's view of the media and its participating players also seemed not to have shifted one jot. Interviewing him at the Four Seasons Hotel in Los Angeles, Bud Scoppa, a former _Rolling Stone_ writer, noted in his _Guitar Player_ article: 'The one aspect of the man that seemed in keeping with his reputation was a surliness that lurked ominously just below the surface of his demeanour \u2013 a sort of Loch Ness Monster of latent hostility.' Scoppa also observed that when there came a knock on the door of Page's ritzy suite, a bellman stood there bearing a gift: a paper bag displaying the Burger King insignia. Page then brought his burger and fries to the interview table. Liberated from his heroin and cocaine diet, he had fleshed out, his body thickening, his face almost a little jowly; a fast-food diet would do that to you. But so would coming off smack.\n\nOn 21 June 1988, two days after the release of _Outrider_ , Jamie Kitman, the manager of They Might Be Giants, was at New Orleans Airport, waiting to board a flight to New York. A man in a wheelchair was pushed to the front of the queue for the plane. He had a blanket over his knees and on top of it sat a tabby cat. It was Page. Much to his distress, the cat was taken from him for the duration of the flight. Then he was gingerly helped up the steps to the first-class lounge.\n\nDuring the flight Kitman stepped forward from coach into the first-class lounge. He found Page, looking unwell. He briefly introduced himself and placed a cassette of the They Might Be Giants album on his tray table. 'Jimmy stared at it, as though it might hurt him,' said Kitman, who made his excuses and returned to his seat in coach.\n\nKitman's experience on that flight seemed like a spectral vision of everything one feared for Jimmy Page.\n\nThe reviews for _Outrider_ 's live tour were no better than those the record itself received. It kicked off on 2 September 1988 at the Miami Arena in Florida, and after 15 dates, including those Zeppelin strongholds Texas and Los Angeles, it hit Chicago, another favourite town for Page's former group.\n\nThough acknowledging the extremities of satisfaction felt by the audience at Chicago's UIC Pavilion, David Silverman, writing in the _Chicago Tribune_ , criticised John Miles's vocals and attitude: 'Rough like broken glass, but not nearly as sharp, Miles plugged his way through the set with little emotion or enthusiasm.' He added: 'Without Plant's vocals and the unique Zeppelin sound, it was a hollow reminiscence. At times, Page seemed too alone on stage, working through material that appeared as distant to him as the band's past. The result was a cold reminder that what once was Zeppelin is now distant history.'\n\nAs well as almost all the _Outrider_ material, Page and his group played new versions of 'Custard Pie' and 'Over the Hills and Far Away'. The Yardbirds\/Zeppelin rearrangement of the great 'Train Kept A-Rollin'' was also featured as the penultimate number, before the predictably enormous and ecstatic audience response to the inevitable 'Stairway to Heaven', the set closer.\n\nDavid Silverman didn't even mention that as well as Jason Bonham and Miles on stage, Page's touring band was rounded off by bassist Durban Laverde.\n\n'The result was an evening that was successful for Page as a solo artist and for Bonham's excellent drum work. But the attempt to build a band around Page's immense and unique talent came up short,' concluded the journalist. 'The merging of old Page and new Bonham was the only bit of magic that could be squeezed from the show.'\n\nOn 10 January 1990 Jon Bon Jovi introduced Page during a Bon Jovi show at London's Hammersmith Odeon: emerging from the wings, the guitarist performed what by now had become his old standby of 'Train Kept A-Rollin'', and \u2013 wow! \u2013 the stunning solo from his session work on Joe Cocker's 'With a Little Help from My Friends'.\n\nAt the 1990 Monsters of Rock Festival at Castle Donington, Page joined Aerosmith onstage before 70,000 people. He jammed with the revived act's guitarists, Joe Perry and Brad Whitford, on 'Train Kept A-Rollin''. Three days later, he played with them again, before 300 people, at the Marquee Club, performing not only 'Train' but also 'I Ain't Got You' and 'Think About It', old Yardbirds tunes. 'Aerosmith are a great band, a really good band to play with,' said Page. Then he led the Boston rockers into 'Immigrant Song', the Marquee exploding with emotion.\n\nLed Zeppelin themselves seemed to have become a wedding and parties outfit. In November 1989 Page, Robert Plant and John Paul Jones attended the 21st-birthday celebration of Carmen Plant, the singer's daughter, on the Welsh border. Alcohol duly down the hatch, they played together on 'Misty Mountain Hop' and 'Trampled Under Foot', among other tunes, a set of over half an hour. Then, on 28 April 1990, all three once again were together, playing with Jason Bonham at his wedding in Bewdley, Worcestershire. This time they played a different set of tunes: 'Bring It on Home', 'Sick Again', 'Custard Pie' and 'Rock and Roll'.\n\nOn 30 June 1990 Page joined Plant for his performance at Knebworth House. It was a star-studded bill, including Pink Floyd, Eric Clapton, Elton John and Paul McCartney, among other major names. It had been rumoured for some days that both Page and Jones would join their old spar onstage. Although Jones was a no-show, Page most certainly was there, playing 'Rock and Roll', 'Going to California', 'Wearing and Tearing' (from _Coda_ ), 'Misty Mountain Hop' and 'Immigrant Song' with Plant. A sense of Led Zeppelin getting back together was building.\n\nIn September 1990 a Zeppelin compilation of sorts was released. It was a four-CD set entitled _The Led Zeppelin Boxed Set_ , a substantial bestseller, making the US Top 20. In the late 1980s all of Led Zeppelin's material had been released for the first time on compact disc. Yet they had been derived not from re-equalised master tapes, but from sound-generation tapes equalised for the original vinyl releases; this angered Jimmy Page, always keen \u2013 as we would come to see \u2013 that the legacy of Led Zeppelin was as perfectly accurate as feasible. 'They even cut off the cough at the end of \"In My Time of Dying\",' he complained later to _Guitar World_. He personally supervised the remastering process, spending a week in May 1990 at New York's Sterling Studios, upgrading the analogue tapes to digital standard.\n\n'My awareness was re-heightened when we were remastering the material to do that CD box set in 1990,' said Page, 20 years later. 'When you hear it all, song after song, you realise what a textbook it is for musicians who are coming along, and that's so great. The whole thing is about passing it on, because that's how it was done for me when I was learning from all those old blues and rockabilly records. It's all part of how this cultural phenomenon keeps moving on. I think everyone carries the flame on.'\n\nHeightening the mystery, the boxed-set sleeve bore an image of a crop circle, upon which was cast the shadow of a Zeppelin airship, highly effective and pleasantly ironic in the self-belief of its omniscience.\n\nFour months later, in the slipstream of the success of _The Led Zeppelin Boxed Set_ , the three surviving members met up to consider the possibility of getting back together for a tour. Jason Bonham was not invited to the meeting: Plant was urging the others to consider Mike Bordin, the drummer with the hip Faith No More, as replacement for Bonzo. His pair of old spars would not go along with this, which set Plant off on a departure from the idea before it had even begun.\n\nBy now Page had sold his studio the Sol, which had been a going financial concern throughout the last ten years. Elton John had made a pair of albums there; and in 1989 Jeff Beck had recorded _Guitar Shop_ at the studio, a comeback album of sorts. The next year Page sold Boleskine House; some claimed that his interest in Aleister Crowley had considerably diminished.\n\nPage set about making a new solo album. But his record company, Geffen, urged him instead to team up with another of their artists: David Coverdale, the former Deep Purple vocalist who had subsequently established himself in the album charts with his group Whitesnake. On paper it didn't seem too good an idea. Whitesnake were a kind of Led Zeppelin-lite, Coverdale a sort of Robert Plant imitator. The idea appeared quintessentially naff. Yet that was precisely what Page needed. But he wanted to meet Coverdale first, to check his 'character'. Clearly Coverdale passed the test.\n\nAfter sessions in Vancouver, Miami, New York and Abbey Road in London, the album, to be titled _Coverdale\/Page_ , was completed by the spring of 1992, and finally released on 15 March 1993. Robert Plant sneered at the very notion of Page working with, as he put it, 'David Coverversion'. (According to Guy Pratt, who played bass on the subsequent tour, Coverdale retorted, 'I'll challenge him to a shout-off any time you like.' 'Missing the point,' said Pratt, 'that we'd had to take most of the Zeppelin songs down about two and a half notes, because no one but Plant can get up there.')\n\nYet the record charged up the charts: number five in the USA and number four in the UK. It was considerably assisted in its course by the heavy rotation on MTV of 'Pride and Joy', number one in the _Billboard_ album track rock chart for six weeks.\n\nBut the project then stalled, following a Japanese tour. Dates had been set up for American shows, but were cancelled, supposedly due to poor ticket sales. 'It was originally meant to be an American and European tour,' said Pratt, 'but it was booked as arenas and the ticket sales just weren't there. So it was to be played in theatres instead. Jimmy was happy with that but David Coverdale considered his place in the firmament to be arenas. So Coverdale considered he would be seen to be downsizing. So we did these rehearsals, did nothing for six months, and then went to Japan.'\n\nDuring the two-week Japanese tour Page did not look too good, overweight and clad in bulky waistcoats and big ties. Hardly the once-beautiful Prince of Darkness. Of this former image Pratt felt he had a perspective: 'It is potentially one of the most clever pieces of PR management ever. The guy is basically just a collector. But if you recast him as the devil, it's kind of genius.'\n\nBut although Page's marriage was falling apart at the time, he seemed to enjoy himself during the tour, no longer retreating to the seclusion of his hotel room following a show \u2013 he was drinking alcohol but seemed drug-free. Almost within hours of arriving in Japan the entourage had acquainted themselves with a set of local strippers, as though this was their on-the-road modus operandi, and in Tokyo Page met a pair of Israeli girls whom he found most entertaining.\n\nHowever, Page now had something he wanted to do far, far more: he was going to work again with Robert Plant.\n\nThe singer's solo career was faltering. His most recent album, _Fate of Nations_ , had barely scraped the US Top 40 albums. And he had been distinctly unpleased to find himself on a European tour opening for Lenny Kravitz, who was heavily influenced by Led Zeppelin. Moreover, the subsequent development confirmed what Guy Pratt had felt during the dates with David Coverdale: 'Jimmy Page just can't get over Percy Plant.'\n\n## 25\n\n# THE SORCERER'S APPRENTICE\n\nPlant had been asked to appear on MTV's _Unplugged_ show, an occasional series featuring classic artists playing acoustic sets that had first aired in 1989. And then Jimmy Page was pulled in to the performance. Once again it seemed he was being drawn along by the influence of his old guitar chum and neighbour Eric Clapton: Slowhand's recording of his 1992 MTV _Unplugged_ show had been released as an album that sold 26 million copies, the biggest-selling live album ever.\n\nBill Curbishley, who had been managing Plant since the 1980s, contacted Page shortly before his Japanese tour with David Coverdale. 'I had a call from Robert's management to pop in and see Robert in Boston on the way to LA to rehearse,' remembered Page. 'Robert said, \"I've been approached by MTV to do an _Unplugged_ and I'd really like to do it with you.\" So I said okay. It gave us a chance to revisit some numbers and use that same picture with a very, very different frame.'\n\n'By that time I didn't feel like I was even a rock singer anymore,' said Plant. 'Then I was approached by MTV to do an _Unplugged_ session. But I knew that I couldn't be seen to be holding the flag for the Zeppelin legacy on TV. Then mysteriously Jimmy turned up at a gig I was playing in Boston and it was like those difficult last days of Led Zep had vanished. We had this understanding again without doing or saying anything. We talked about the MTV thing and decided to see where we could take it.'\n\nBut there was a notable absentee: John Paul Jones, who was touring with Diamanda Gal\u00e1s, was not invited to this party, a cause of considerable upset for him. At a subsequent press conference, the pair were asked where was the bass player. 'Just parking the car,' came a bitchy response from Plant. When the first Page\/Plant record emerged, given the title _No Quarter_ , Jones was even more miffed, claiming that the fact that the title track existed at all was almost entirely down to him.\n\nIn March 1994 Page and Plant were tucked away at the Depot, a rehearsal space in London's King's Cross. They started off by playing along to North African-inspired drum loops provided by Martin Meissonnier, a French music producer of considerable ability; Plant then brought in the drummer and bass player from his own band, Michael Lee and Charlie Jones, the latter also by now his son-in-law.\n\nOn 17 April Page and Plant, along with Lee and Jones, played at Buxton Opera House at a memorial concert for the late Alexis Korner, who had been such an inspiration and support for Plant. Among the songs they played were 'Baby Please Don't Go', 'I Can't Quit You Baby' and 'Train Kept A-Rollin''.\n\nThen they went into an upstairs room at the King's Head on Fulham High Street, a pub-rock venue back in the days of nearby Swan Song, and only a hundred yards from what was once Manticore, where they had rehearsed for the 1977 Zeppelin US tour.\n\nPlant had been inspired by Peter Gabriel's work on the soundtrack to Martin Scorsese's _The Last Temptation of Christ_ , filtering North African music and talent through Western perceptions. Accordingly, Hossam Ramzy, an Egyptian percussionist and composer who worked with Gabriel on the film, joined them in Fulham. Plant also took on Ed Shearmur, a soundtrack composer and arranger. The pair, the singer informed them, would be responsible for creating the required blend of Western folk-rock and traditional Arabic and Indian music. Led Zeppelin's songs were about to be savagely reinterpreted and brought up to date, as befitted the pair of now middle-aged rockers.\n\nThe equivalent of a baptism by fire, Plant ordained that he and Page would set to work straightaway with these two new collaborators on probably the hardest of the Zeppelin tunes to be restructured; though philosophically it was also the most ready, potentially extremely malleable: 'Kashmir'.\n\nThrough his Indian family connections Plant brought in Najma Akhtar, an award-winning, English-born singer of Indian descent with a voice that was almost celestial. 'Robert was very much in control of the whole enterprise and what he said went,' she told Paul Rees. 'He originally sent me three songs to listen to and I remember Jimmy suggesting to him that I should sing on all of them. Robert said no, just \"The Battle of Evermore\". Jimmy tried to ask why not, but I only did the one.\n\n'Generally I think Robert is the key-holder in their relationship. Both of them are extremely intelligent and knowledgeable about different kinds of music, but they're otherwise very different people. Robert interacted with me more. He was the taskmaster. Jimmy seemed shy and very reserved. There was a lot of tension between them, both artistically and also personally.'\n\nPart of this tension was over Plant's insistence that they would not play 'Stairway to Heaven'. In order to keep the project going, Page, who had turned 50 that January, needed to subjugate himself to Plant, something that would not even have crossed his mind to do 25 years earlier. He sat in a corner of the rehearsal space watching, listening, absorbing. Always aware and highly intelligent, Page was only too appreciative of the classic circumstances they found themselves in, the student overpowering his teacher.\n\nThat July, along with an Egyptian orchestra and an English string section, they rehearsed at Wembley for a week.\n\nEarly in August they travelled down to Plant's beloved Morocco, where a traditional Gnaoua band had been enlisted. Learning of this, you couldn't help but recall something William Burroughs had said of Moroccan musicians to Page when they met in 1975: 'Their music is definitely used for magical purposes. For example, the Gnaoua music is to drive out evil spirits and Joujouka music is invoking the God Pan. Musicians there are all magicians, quite consciously.' So, you may wonder, by involving Gnaoua musicians was Plant consciously or unconsciously doing some psychic soul-cleansing?\n\nWith so many pre-filmed sequences planned, Page and Plant's was to be an unusual twist on the established _Unplugged_ format. With the cameras rolling during the day in Jemaa el-Fna, the Square of the Dead, in Marrakesh, they performed a pair of new acoustic songs: the beautiful 'City Don't Cry' and 'Wah Wah', a considerable stretch away from previous Zep material. That evening, again with a full film crew, they played another new tune, 'Yallah' (also known, curiously, as 'The Truth Explodes'), even steamier and moodier than the other two songs; they played to Martin Meissonnier's loop, kicking off with a crunching power chord from Page that could have come from a grunge act like Nirvana. 'Wah Wah' was also performed again. The mystery and mystique, the sense of wandering into the unknown that had always couched Led Zeppelin, was there again. Again there was an element of smoke and mirrors. Michi Nakao had been employed as the shoot's make-up artist. Her brief was not easy: Page desired that not a glimpse of his grey hair appear on film; at the same time he would not accept any dye in it. From time to time she would be obliged to 'smooth' back the guitarist's hair, her hand concealing the black stain she had secreted. At the end of the shoot, as an act of gratitude \u2013 unaware of her sleight-of-hand subterfuge \u2013 Page gifted her with a leather icon of a local deity.\n\nOn 16 August, on a Welsh mountainside, they were filmed performing a new version of 'No Quarter'. The next day, nearby, they shot and recorded 'Gallows Pole', 'Nobody's Fault but Mine' and 'When the Levee Breaks'.\n\nOn 25 and 26 August they were at a London television studio, filming the on-set sequences for _Unplugged_ ; the next month was spent mixing the show and the forthcoming album. On 12 October 1994, _Unledded_ , as it had become titled, was broadcast on MTV in the US. It got the highest viewing figures of any show aired under the _Unplugged_ brand. By now a world tour had been booked for Page and Plant, a half of Led Zeppelin tour; they spent November rehearsing for it.\n\nThe album _No Quarter: Jimmy Page and Robert Plant Unledded_ went on sale on 14 October 1994. The next week it entered the US album charts at number four, its highest position, going on to sell over a million copies in America alone; in the UK it only hit number seven, but sold over 100,000 copies.\n\nPage and Plant knew that this was a golden opportunity, a chance to revive their former glory, maybe the last for these ageing rock 'n' roll gunslingers. They pulled out all the stops; drawing upon their mutual love of Indian and Arabic music, they truly scored: _No Quarter_ is a stunningly great record. By then world music may have already peaked, during the second half of the 1980s. But few of Zep's original audience would have had too much awareness of this. And the result was grown-up, very intelligent music, even if much of it was Led Zeppelin reinterpretations.\n\nOne important consequence of _No Quarter_ , and Page and Plant's assiduously creative work together, was to commence the restoration of Jimmy Page in the eyes of the world's music fans. That tide that had been out for so long \u2013 with the widespread perception of him as a casualty, a wasted junkie and dark-arts practitioner, an image only enhanced by the Firm and his work with David Coverdale \u2013 was beginning to flow once again towards the shore. As he learned, through necessity, to let go of his Capricorn love of control and hand it over to Robert Plant, something wonderful happened for him.\n\nOn 12 January 1995 the pair, plus John Paul Jones, were at the Waldorf Astoria Hotel in New York, as Led Zeppelin were inducted into the Rock and Roll Hall of Fame. 'Thanks to my friends for finally remembering my telephone number,' uttered Jones with understated sarcasm. The three of them, along with Jason Bonham, played with Joe Perry and Steven Tyler from Aerosmith on 'For Your Love', 'Train Kept A-Rollin'', 'Bring It on Home' and 'Baby Please Don't Go'. Then, accompanied by Neil Young, they played 'When the Levee Breaks'. Neil Young wrote the song 'Downtown' about this experience, which was included on his _Mirror Ball_ album, released that summer.\n\nThe Page and Plant _No Quarter_ world tour kicked off on 26 February 1995, 22 days after Page had played with the Black Crowes in Paris, joining in on that old warhorse 'Shake Your Money Maker'. You sensed this endeavour was not only to raise his profile, but also to get match fit for the upcoming tour. And to have some fun: in early 1995 Page and his wife Patricia Ecker had split up, and would finally divorce. Then she went home to her native New Orleans with their son James.\n\nThe 51-year-old Page had already started a new relationship, with Jimena Gomez-Paratcha, a 23-year-old San Franciscan activist with Argentinean parents. Her first name, of course, was a Latin version of his own. Page appeared to have two, classically opposite female archetypes: statuesque movie-star-like blondes, like Charlotte Martin and Patricia Ecker, and sultry, dark-haired sirens, in the manner of Lori Mattix and, now, Jimena Gomez-Paratcha. They all had one thing in common, however: they were invariably young. 'You can have sex with anyone these days, whatever sex,' said Steve Parsons, the former singer with the Sharks. 'But the big taboo remains older men with younger women. I think that's subconsciously why Jimmy does it, because he knows how it winds people up. He has always liked to be a rebel.'\n\nThe pair had met in Rio de Janeiro in Brazil when he was doing promotion for the upcoming _No Quarter_ tour. Jimena was working as a community worker with local street children. Moved by the plight of these homeless kids, Page \u2013 assisted by Jimena \u2013 established a shelter, Casa Jimmy. Soon she would assist him further, bearing a new family for the musician: Zofia Jade, who was born in 1997, and Ashen Josan, who arrived two years later. Jana, Jimena's daughter from an earlier relationship, was also taken under Page's wing.\n\nThe Page\/Plant world tour was an enormous undertaking; it started with 47 dates in the US, on 26 February 1995 in Pensacola, Florida. On 31 March Page and Plant played the Palace, Auburn Hills, Michigan. A 23-year-old man rushed the stage to make an attempt on Page's life. Demons surrounding Page had driven him to it, he claimed. Some things never died down.\n\nThen there were 27 dates in Europe, including a triumphant appearance on the Pyramid Stage at Glastonbury Festival, its bohemian milieu perfect for the pair's spirited melange of exotic influences. Plus, after an eight-week break following their Wembley shows in London on 25 and 26 July 1995, another 22 in the US and Mexico, concluding with a pair of shows at Madison Square Garden. Peter Grant was invited to the Wembley dates, and Plant paid tribute to him from the stage. There was an irony here: for all Grant's efforts at reaping the maximum financial rewards for his clients, the _No Quarter_ tour \u2013 one of the biggest earners of the year \u2013 brought in even more cash than any set of dates by the full Zeppelin line-up. More importantly, it was a colossal creative triumph. 'It was heroic to take something like that around the world,' Page told Charles Shaar Murray in _Mojo_ , 'because it was using two orchestras: one Western, one Arab orchestra, with a hurdy-gurdy. It was great going around the world to turn people on to sounds they hadn't heard. It wasn't an easy thing to do, but it was worth it.'\n\nDuring the tour \u2013 why break the habit of a lifetime? \u2013 Page remained very much the rock 'n' roll recluse, tucked away in his hotel room most of the time. Nigel Eaton, their hurdy-gurdy player, thought he was 'one of those loner types at school that never went out... He was always very nice to me, but he was much more intense and I was warier of him.' Page may have been off drugs, but he was drinking a great deal, with Plant's mates complaining that his boozing was adversely affecting his performances. Plant, meanwhile, began a relationship with Najma Akhtar, who sang on selected dates.\n\nAccording to photographer Ross Halfin: 'I found that tour really unpleasant. It was sort of Jimmy's camp, which was his guitar tech and me, and then Robert and everyone else. You were made to feel as if you shouldn't be there. Admittedly, Jimmy was drinking a lot by the end of it so he was hard work.\n\n'The two of them did seem to get on for the most part, though. Robert used to call Jimmy \"Jimbob\" all the time to try and annoy him but Jimmy would just ignore it. Jimmy had also wanted John Paul Jones to be there but Robert wouldn't have it. Jimmy was as much to blame for that situation because he gave in to it.'\n\nOn 21 November 1995 Peter Grant died from a heart attack; he was 60 years old. His funeral took place the next month, at St Peter and St Paul's Church in the possibly aptly named village of Hellingly in East Sussex, where Grant's mansion Horselunges was located; he had long since moved to Eastbourne. Jimmy Page, Robert Plant and John Paul Jones were in attendance, along with Jeff Beck, Bad Company, Phil Carson and even Denny Laine, the father of Catherine James's son, who by now had a child with Peter Grant's daughter Helen. And which song was played as they departed the church? Vera Lynn's 'We'll Meet Again', the controversial manager having requested the voice of Britain's wartime songbird.\n\nAt the wake, held nearby, Page was the first to leave, the door slamming shut behind him as he walked out, now with only memories of his close friend and confidante, the man directly responsible for recognising his great talent and facilitating what became the biggest group in the world. Page issued a terse statement: 'Peter was a tower of strength as a business partner and a friend. I will miss him and my heart goes out to his family.'\n\nThe year before his death, Grant had read Bill Graham's autobiography, which contained a graphic account of that shocking night in 1977 at Oakland Coliseum. Grant had supposedly broken down and cried, a final release.\n\nIn the new year, 1996, there were Page and Plant shows in South America, Japan and Australia. The very last date of the _No Quarter_ tour took place on 30 November at the Mumbai Sports Complex in India, their ambition to play on the subcontinent finally realised.\n\nWhile Page\/Plant were in Sydney, Australia, at the end of February 1996, Jeff Buckley played a sensational show in the city to a fantastic crowd response, remembered his friend, the producer Jack McKeever. Buckley believed it to be one of the best shows he had ever done. Immediately after, he was exhausted and dripping with perspiration. In his dressing room he put a white towel over his head, soaking up the sweat that was running down his face and neck. Suddenly he felt someone come into the room. This person picked him up and danced around the room with him, holding him above the ground. 'That was fantastic. You are fantastic. You are the best thing in the last 20 years. Can I produce your next album?' It was Jimmy Page. Jeff Buckley was an enormous Led Zeppelin fan; the group had influenced him more than anything else. He was utterly knocked out by Page's response. Yet he turned down the production offer, feeling it would not be entirely appropriate.\n\nThe next year, 11 November 1997 saw the release of Led Zeppelin's _BBC Sessions_. Page had compiled and mastered the tapes, setting standards for quality control on subsequent reissues from which he would never deviate. In the United States, Zeppelin's sales heartland, _BBC Sessions_ was a number 12 album.\n\nWhat would Page\/Plant do next? What any other musicians in their position would do: they made another record, _Walking into Clarksdale_ , its title inspired by the legendary crossroads in Clarksdale, Mississippi, where blues legend Robert Johnson allegedly sold his soul to the devil in return for his talent. Equally allegedly, Robert Plant was said to have carried a pouch of earth scraped from that very crossroads with him at all times.\n\nAt the singer's suggestion they brought in Steve Albini as producer. Once again, a sign of his maturing years perhaps, Jimmy Page relinquished control: he apparently no longer needed to be in charge of production. Albini was the grunge wunderkind, a crucial figure in independent record production, who had produced \u2013 among countless other successful albums \u2013 Nirvana's 13-million-selling _In Utero_ , with its unutterably bare and dirty sound. Albini was a very good decision.\n\n_Walking into Clarksdale_ was recorded at Abbey Road in London, again with Charlie Jones on bass and Michael Lee on drums and percussion. Page and Plant ditched the idea of working with orchestras or arcane instrumentation again. 'The most obvious thing for us to do,' said Page, 'was for us to go back to the four-piece unit that we knew best and always worked for us. A lot of people thought we were going to carry on with that big extravaganza... but for us it was important to come to terms with the songs.'\n\n_Walking into Clarksdale_ is another sensational album, on a par with _No Quarter_. It is a really great rock 'n' roll record, with a worldbeat spirit, characterised by Plant's semi-ululating African vocal punctuations. When it was released on 21 April 1998, _Walking into Clarksdale_ was extremely, and bafflingly, critically underrated. Still, it made number eight in the US album charts and number three in the UK.\n\nFor the first time since tunes like _Led Zeppelin II_ 's 'Thank You', Page was playing on a record that often sounded like it was made by a late 1960s garage band. It feels like it was how Page always wanted it to be: tight but loose. At times it is like the driving, screaming early 1990s live work of Neil Young; Page's guitar work is relentless, joyous. 'House of Love', the almost teenage penultimate track, sounded like all that time playing with the Johnny Burnette Trio's master song had rubbed off. A key tune was the sensational 'Most High', which won Page and Plant the Grammy Award for Best Hard Rock Performance in 1999; number one in the _Billboard_ Mainstream Rock chart in May 1998, it made the Top 30 in the UK, bringing a first ever appearance on _Top of the Pops_ for Page; time \u2013 or pragmatism \u2013 had mellowed him.\n\nIn the early months of 1998, Page and Plant, along with Lee and Jones, undertook a tour of countries formerly in the Eastern Bloc. They played Croatia, Hungary, the Czech Republic, Poland, Romania and Bulgaria. Renting a car, Page and Plant drove from show to show, studying how these countries were adapting to breaking free fom Communist rule. They ended up with a show in Istanbul in Turkey. Page declared that he would next be travelling to Egypt, to visit the tombs of the pharaohs \u2013 something he had already done three times during that last Led Zeppelin tour in 1977, of course.\n\nA month before the release of _Walking into Clarksdale_ , Page and Plant announced the dates for a US summer tour. The Walking into Everywhere tour was set to begin on 19 May, at Pensacola, Florida, just like the _No Quarter_ tour. There were 27 dates listed, concluding at New York's Madison Square Garden on 16 July. 'I would expect Page and Plant to do quite well,' commented Gary Bongiovanni, editor of the US concert-industry trade paper _Pollstar_. 'Certainly if you look at the popularity that somebody like Ozzy Osbourne has maintained, you gotta believe that there's still an audience for hard-rock music. Page and Plant are certainly not overexposed. They haven't been touring every year. There should be significant demand for them.' After a break there would be another set of dates, taking in the pair's beloved West Coast of America, followed by further shows in Europe.\n\nBefore the tour began, Warner Brothers' film division, in tandem with Bill Curbishley, who now managed both Page and Plant, had green-lit a biopic to be made about Led Zeppelin. Accordingly, Brian Helgeland, who that year had won an Academy Award for his superb adaptation of James Elroy's _L.A. Confidential_ , was hired. Helgeland certainly seemed the correct choice: he had moved to Los Angeles because he had been inspired by Zeppelin's 'Going to California'.\n\nGiven access to the pair of principal players, Helgeland was at Madison Square Garden and a show on Long Island. Plant, however, refused to cooperate. 'There was something going on between him and Jimmy Page, but also Plant seemed to be having some relationship breakup difficulty,' said Helgeland.\n\nYet Page, presumably always anxious to secure a positive legacy for his Led Zeppelin art project, could not have been more helpful. Chatting backstage, Helgeland found him utterly charming. 'Then his wife Jimena arrived holding baby Zofia. She put her in Jimmy's arms. He carried on talking to me, a Marlboro Lite stuffed in the corner of his mouth. As he spoke I could tell what was going to happen. Suddenly the long pile of ash that had built up on his cigarette descends... to fall on the top of Zofia's forehead. Jimmy carried on talking: I'm not sure he noticed.'\n\nPlant's stance led to Warner Brothers abandoning the projected Led Zeppelin movie. Moreover, the singer then told Page that he was not interested in making another record with him. He no longer wanted, he told Paul Rees, to continue what seemed to have become a religious observation of Led Zeppelin at their concerts. 'I needed to go off and do something that was the very antithesis of playing huge buildings in places like Mannheim in Germany to people who wanted Led Zeppelin and the two of us were the nearest thing they could get to it.'\n\nThe fact is, though, that Page and Plant had carried on for five years and 200 gigs, not bad going for something that had sprung from a simple request for a single appearance on MTV _Unplugged_. 'I wanted to keep working,' Page told Nick Kent. 'But Robert wouldn't hear of it.' He confessed that he had been hoping to bring John Paul Jones in with the pair of them: 'But it was hard enough getting two of us together, let alone three.'\n\nJimena Page had organised an event at London's plush Caf\u00e9 de Paris on 27 July 1999 for a pair of charities: the ABC (Action for Brazilian Children) Trust, which she and her new husband had founded, and SCREAM (Supporting Children through Re-Education and Music). Page played with the Black Crowes, with whom he was already very taken, as well as with Aerosmith's Steven Tyler and Joe Perry; Michael Lee was on drums and Guy Pratt, who had toured with him on the Coverdale\/Page project, on bass.\n\nWhen Plant proved utterly resistant to Page's entreaties to continue their work together, the guitarist became angered. He called up his mates in the funky, Faces-like \u2013 with a smidgen of Allman Brothers \u2013 Black Crowes. 'Let's do something together,' he said. The Black Crowes were also Small Faces-like, with singer Chris Robinson's Steve Marriott-clone voice reminding you how Zeppelin might have sounded if Page had secured his original choice for vocalist. You can hear this especially on their interpretation of 'Shapes of Things', the Yardbirds classic they perform on _Live at the Greek: Excess All Areas_ ; Robinson also has a flavour of Rod Stewart about his tonsils, as though he has been listening to the Jeff Beck version of the song on _Truth_.\n\nBill Curbishley, who managed the Who as well as Page, set up a tour that would feature both acts; night by night they would alternate between the Black Crowes and the Who to close the show. The tour started on 24 June 1999 in Chicago, ending in Albuquerque, New Mexico, on 12 August. The second leg of the tour was cancelled, the 55-year-old Page suffering from a back injury: nothing to do with his osteopath's specialty earner of wearing his guitar almost down by his knees? It resumed on 9 October 1999 in East Rutherford, New Jersey. On 12 October Page and the Black Crowes played the first of a three-night engagement at Manhattan's Roseland Ballroom: Page's archetypal rock 'n' roll tresses had been trimmed, exposing his ears for the first time in over 30 years, accentuating a jawline we had hardly seen before; his body had thickened considerably. On 18 and 19 October they performed at the Greek Theatre in Los Angeles, an outdoor arena on the edge of the Hollywood Hills.\n\n_Live at the Greek: Excess All Areas_ was the live double-album artefact of these shows. What was extraordinary was that it was initially released only on the internet, on 29 February 2000. Page could get in a dig at an old rival over this: 'Everyone gives David Bowie the credit for having gone on the internet with his _Hours_ album,' he said. 'But he just put it up there for two weeks or something. It was more publicity than anything else. But here we've gone and done it for real.'\n\nOn 4 July that year it was released as a physical entity on TVT Records. Page bigged up the project. 'Anyone can have a crack at a Zeppelin song and plenty do,' he told Mick Wall. 'But to do it properly, especially when someone who partially created these songs is standing there, well, it can't have been easy. But the Black Crowes did it, and with their own identity intact too.'\n\nBut not all involved were as enthusiastic. 'I didn't really have that much fun doing it,' complained Chris Robinson to _Classic Rock_. 'It was all right, and Jimmy's a phenomenal guitarist, but to me it was just a job. I'm not a big fan of Robert Plant's lyrics or his singing, so that part of it was a little boring for me.'\n\nAlthough the Black Crowes played a handful of their own tunes, punctuating what was essentially a Led Zeppelin tribute set, for copyright reasons they were withheld from the _Live at the Greek_ release.\n\nStill, _Live at the Greek_ sold over half a million copies in the US, earning a gold album for all concerned. According to _Guitar World_ magazine, Jimmy Page's playing on _Live at the Greek_ 'reaches levels of fire and fury that it hasn't attained in years'. 'It's very musical, isn't it?' said Page of the project. 'The Crowes are really known for jamming and adlibbing. And that's what I've been doing ever since I've been playing. So it's complementary. And I know people respect the fact that there are musicians trying every night to put themselves right on the edge.'\n\nDespite Page falling out with Plant over his refusal to continue in the Page\/Plant combination act, the pair together attended a screening of _Almost Famous_ , Cameron Crowe's film based on his experience of going on the road with Zeppelin for his _Rolling Stone_ cover story. When the film was released on 13 September 1999, it was revealed that there were four Led Zeppelin tunes on the soundtrack. Plant also had fuelled rumours by stating that he and Page had been in a recording studio and that they would be working together in 2000. More to the point, Page was promising a second solo album, a rather belated follow-up to 1988's _Outrider_.\n\nBut now it seemed that Page was entering another phase of his life \u2013 and his relationship with Led Zeppelin. Apart from one very significant event, from now on he would largely be dedicated to curating. On 26 May 2003 _How the West Was Won_ \u2013 a triple-CD live celebration of Zeppelin's shows at the Forum in Los Angeles and Long Beach Arena, on 25 and 27 June 1972 respectively \u2013 was released. Around 150 minutes long, it was one of the finest Led Zeppelin records ever released, a sensational encapsulation of the four-piece at the peak of their playing, power and performance; it included an over-25-minute version of 'Dazed and Confused' and a 23-minute 'Whole Lotta Love' extravaganza featuring Wanda Jackson's 'Let's Have a Party', Rick Nelson's 'Hello Mary Lou', John Lee Hooker's 'Boogie Chillen'' and Howlin' Wolf's 'Going Down Slow'.\n\nPage had found the tapes of these two Southern Californian shows, and remembered how the performances were close to breathtaking. 'I'd always wanted to capture what we were doing in LA as we always played at our optimum there. I have memories of that place that somehow just bring something out of you, whether it was the Yardbirds or Zeppelin. LA is always fantastic, so I hope I haven't jinxed myself with that. Each member of the band was playing at their best during those performances and giving like 150 per cent. And when the four of us were playing like that, we combined to make a fifth element. That was the magic, the intangible,' Page told _Guitarist_ in 2003. A magnificent, truly representative live album had always been absent from the Zep canon: now that had been remedied. Over 20 years since Led Zeppelin had ceased to exist, _How the West Was Won_ entered the US album charts at number one.\n\nThe same day that _How the West Was Won_ hit the shops, a second iconic release provided this fresh presentation of Zeppelin's live power with a quantum leap. _Led Zeppelin DVD_ featured not only the 1970 Royal Albert Hall gig (after which he met Charlotte Martin), but also the 1979 Knebworth shows; footage from the Earls Court concerts; the original film of the Madison Square Garden dates for _The Song Remains the Same_ ; footage of a live 'Dazed and Confused' for _Supershow_ ; plus such snapshots as their performance on Danish TV in 1969 and assorted press conferences and videos. _DVD_ and _How the West Was Won_ were so detailed that they were almost academic curations in their attention to detail, doctorate studies in Led Zeppelin. For Page it was that amount of detail that was always crucial. 'We wanted something that would trace the journey of Led Zeppelin. In that context, it's a truly historical document,' said the Zeppelin Godfather.\n\n'We were never really part of the pop scene,' he added in an official statement to accompany the releases, repeating the old rap. 'It was never what Led Zeppelin was supposed to be about. Our thing was playing live. In that sense, Zeppelin was very much an underground band. The fact that it became as successful as it did was something that was almost out of our control. We actually shunned commercialism, which is why so little official footage of the band has ever been seen before.'\n\nFor the next three years the _Led Zeppelin DVD_ would remain the bestselling music DVD in the United States; ultimately it was the biggest-selling music DVD globally ever. This pair of releases returned Led Zeppelin very much to the public's attention. (As though part of a time capsule, I bought my copy at Tower Records on Sunset...)\n\nBut the greatest purpose \u2013 the reformation of Led Zeppelin \u2013 again was avoided, with only one person responsible for this failure. A short US summer tour had been provisionally booked for 2003. More interested in promoting the no doubt coincidental release of his compilation, _Sixty Six to Timbuktu_ , Robert Plant stepped back from this immensely financially rewarding possibility. Plant would also ultimately nix a pair of Madison Square Garden shows pencilled in for 2005 to commemorate the twenty-fifth anniversary of John Bonham's passing; the vocalist couldn't decide whether or not it was a good idea. On the other hand, Plant was said to have literally gone down on his knees in front of John Paul Jones to beg his forgiveness for the sneaky, sarcastic comments he'd flung the bass player's way at the beginning of the Page and Plant exercise.\n\nOn Monday 28 February 2005 Page, Eric Clapton and Jeff Beck had been invited to Buckingham Palace for a reception honouring the UK's music industry. Also present were Jeannette Lee, managing director of Rough Trade Records, and Mick Jones of the Clash, who were old friends from the days of punk rock. Seeing the triumvirate of heavy-guitar friends, Lee insisted to Mick Jones that they cross the floor to them and introduce themselves. These guitar gods were not taking themselves too seriously. 'We still think we're the kids rehearsing in his mum's garage,' Beck pointed to Page, who smiled quietly.\n\nWhen Her Majesty Queen Elizabeth II was formally introduced to the Led Zeppelin megastar, she only had one question: 'Are you a guitarist too?' Page simply nodded.\n\nTowards the end of the year, on Wednesday 14 December 2005, Page was back at Buckingham Palace. He was received by the Queen as an Officer of the Order of the British Empire \u2013 in other words, he had been granted an OBE. Was this for his sterling work as one of the pagan overlords who conquered the United States of America, bringing immeasurable quantities of American dollars into the UK economy? No, it was for something far more important: Page was awarded an OBE for his work with impoverished Brazilian children; not only had he set up a safe house, benefitting over 300 children, but he had also provided medical and psychological backup, as well as food, clothing and employment training. 'I think when you're faced with a plight that's inescapable, and there's something you can do about it, you hope you can make a difference,' he said mildly.\n\nOn 29 October 2006 Ahmet Ertegun, who had founded Atlantic Records and remained its boss, was present at a Rolling Stones benefit concert for the Clinton Foundation. The show was at New York City's Beacon Theatre; former president Bill Clinton was in attendance. Backstage prior to the show, the 83-year-old Ertegun fell, badly banging his head on the concrete floor. Taken straight to hospital, his condition appeared stable. But it soon deteriorated. When Led Zeppelin were inducted into the UK Music Hall of Fame on 14 November 2006, Page, the only Zeppelin member who could be bothered to turn up, made an official announcement about Ertegun's plight. Shortly after, Ertegun slipped into a coma: he died on 14 December 2006.\n\nA tribute concert for Ertegun, a much-loved and revered figure in the music business, was announced for 26 November 2007 at the O2 Arena in London. The proceeds would go to the Ahmet Ertegun Education Fund, which provided university scholarships.\n\nOn 12 September 2007 promoter Harvey Goldsmith announced at a press conference that the bill-topping act at this event would be the three surviving members of Led Zeppelin, joined by Jason Bonham on drums. Tickets were priced at \u00a3125, and were sold through a lottery website. Such was the demand that the website crashed almost straightaway. Goldsmith had already predicted that the concert would create the 'largest demand for one show in history': he claimed that over 20 million people tried to buy one of the available 18,000 tickets. When a pair were officially auctioned for the BBC's annual Children in Need appeal, they sold for a staggering \u00a383,000.\n\nLater, Page commented: 'I knew it was going to sell out quickly, but the tidal wave of euphoria that preceded the gig \u2013 the anticipation \u2013 went beyond what I could possibly have imagined. We'd had a few shambolic appearances in the past, like Live Aid, so if we were ever going to come back together, we were going to do it properly and stand up and be counted.' Each member of Led Zeppelin was only given ten free tickets. When someone tried to blag one from Page, he laughed, 'Impossible: I've had four wives.'\n\nAs seemed rather like a Led Zeppelin cavalier tradition, it was almost predictable that the show, announced on 1 November, suddenly seemed to be arbitrarily moved to 10 December. Yet again, apparently, Page had suffered an injury; he had fractured the little finger on his left hand in 'a gardening accident'. Unfortunate for those from all over the globe who had booked plane tickets and hotels in London for the original date of the show. The ulterior motive suspected behind Page's 'medical issue' was \u2013 yet again \u2013 a problem with Robert Plant.\n\nWith only a month to go before the 26 November date there had come a sudden, almost poetic shift in the circumstances of the band. At 59, the relative youngster of the three original members, Plant appeared to be an archetypal example of the sorcerer's apprentice. Having initially received instruction from the occultist magus who was Page, Plant was the only Led Zeppelin member to have carved out a successful solo career since the demise of the group in 1980.\n\nPlant had recorded a new album with the bluegrass-country singer Alison Krauss, _Raising Sand_. Released on 23 October 2007 to resounding critical acclaim, in its first week _Raising Sand_ sold 112,000 copies, entering the US album charts at number two; it would eventually reach the number one album slot in the USA, following a Grammy award for Album of the Year. Plant had been extremely busy promoting the album, in both the USA and Europe, and had had little time to rehearse for the Ahmet Ertegun benefit, which Page insisted had to be note-perfect.\n\nSuspicions were raised: was this a devious, arrogant ruse to secure further rehearsal time? Were matters not proceeding according to plan? Was this a symptom of acute nervousness on the part of the guitarist? Or of power games within the dynamic of Led Zeppelin? Probably all these elements were there. But the last was the most overriding.\n\nThough the response to _Raising Sand_ almost certainly benefited from publicity from the O2 date, Plant was suddenly in what seemed an unassailable place of power. The focus of attention had shifted to the singer \u2013 the dynamic weighted in Plant's favour ever since Led Zeppelin split up now reaching its apogee.\n\nBy so arbitrarily and suddenly moving the date of the concert, the event acquired some of the mouldy scent of the archetypal shoddy treatment of Led Zeppelin fans. It also seemed clear that fear was more likely the motivating factor here. When the four musicians finally got together at rehearsals Plant laid down his stipulations. He insisted that the set not be too 'heavy metal' \u2013 thus ruling out 'Immigrant Song' and, to Page's distress, 'Achilles Last Stand' \u2013 though he did concede to performing the cheesily ubiquitous 'Stairway to Heaven', but only if it was demoted to a nondescript slot midway through the set, and not employed as a grandstanding finale. Also, he was adamant that there should be no free-flowing, extended jams: they had to know precisely what they were doing, replicating the sound on the records.\n\nPlant was now running the Led Zeppelin show \u2013 perhaps, as Peter Grant had felt, something he had always wanted to do: in 1993 Grant had told Dave Lewis, the Zeppelin archivist, 'You've got to realise Robert always wanted to be the boss of the band anyway. He finally got his own way.' And in this particular instance, Robert Plant may have had a subconscious cause behind his martinet-like approach: he was genuinely upset that, having given early copies of _Raising Sand_ to Page and John Paul Jones, neither sought to comment on the singer's new record. Shortly after the O2 concert, Page ran into another musician. 'That cunt!' he declared. 'That cunt put his record out at exactly the same time we were due to play the show! Fucker!'\n\nAll the same, apart from the atrocious sound for the first five numbers, the O2 show was sensational: tight, punchy and unrelenting, with almost none of the group's previously characteristic improvisation; indeed, at only just over two hours long, the set was somewhat unrepresentative of their former epic performances.\n\nBeginning at the beginning with 'Good Times Bad Times', track one off their first album, they charged into 16 of their most classic songs, including 'Stairway', 'Whole Lotta Love', 'Kashmir' and 'Rock and Roll'. For most of the set they stood close together, clustered around Jason Bonham's drum kit, as though it were the altar in the church of Led Zeppelin; and, speaking of religious symbolism, Page still had the Zoso sigil on his amps.\n\nYet there were signs of nerves. Especially in the now silvery tressed Page \u2013 he came on wearing sunglasses \u2013 whose playing at first seemed rusty, as though a curious irony was about to be unleashed and the group's founder prove to be the weak link in this reunion. But by 'Black Dog', the third song in the set, Page had mastered himself and his guitar work, and the awesome power and majesty of the music was undiminished. 'There is a kind of loud serenity about Led Zeppelin's set,' wrote the _New York Times_ of this hard-rock triumph.\n\n'A band who, implausibly, sound once again like the greatest rock band in the world,' considered _Uncut_ magazine. 'For the time being, at least, Led Zeppelin's legend has the happy ending it always deserved.'\n\nBut that happy ending would not endure. For immediately following the gig there arose the inevitable question: would there be more dates? Page now appeared revitalised. A month short of his 64th birthday at the O2 date, he had hoped that the concert would be the precursor to a worldwide Led Zeppelin tour. All he wanted to do, it seemed, was to continue playing shows with Led Zeppelin. And Jones and Jason Bonham were equally eager to continue the O2 triumph. The hold-out, however, was Plant, now committed to a lengthy tour to promote _Raising Sand_. Indeed, so adamant was Plant in his refusal to comply with Page's desires that it had the tang of a rebellious son working against his father's wishes.\n\nAnd this attitude of estrangement continued when work commenced on the DVD of the O2 show. Page and Plant were so intransigent and unable to compromise in the construction of the film that it would take almost five years from the time of the concert before the DVD and live album were released. Whereas Page was insistent on re-recording musical sections that he considered flawed, Plant was equally immovable in his demand that the film should reflect the exact sound that the audience experienced.\n\nPage would send Plant what he considered to be a completed filmed version of the concert, only to find when it was returned to him that all his changes had been removed. Then he would repeat them, return his master copy to Plant, and once again they would be taken off. And so it continued.\n\nWhen the film was finally released on 17 October 2012, it was apparent that Plant had had his way: _Celebration Day_ , which received enormous critical acclaim, was an aural facsimile of the O2 event.\n\n_Celebration Day_ rapidly sold half a million copies, making it the highest-selling DVD of 2012; before the year was out the CD of the show had sold 1.8 million copies. To enjoy such success late in life, as though a continuation of one of those quasi-mythical battles that his life had become during the existence of Led Zeppelin, Page had been obliged to concede defeat to his own once-young apprentice.\n\n## 26\n\n# PHOENIX RISING\n\nWithout a singer, Jimmy Page's plan to spend 2008 on a worldwide Zeppelin tour appeared to be scuppered. Steven Tyler briefly tried out as vocalist, before making the catastrophic strategic error of suggesting that Page, Jones and Jason Bonham try out their chops on some Aerosmith material. For this sin he was allegedly sent packing.\n\nOn 24 August 2008 Page performed 'Whole Lotta Love' with Leona Lewis at the closing ceremony of the Beijing Olympics. Standing beside a London double-decker bus, Page considered himself part of a patriotic effort to plug the London Olympics, to be held in four years time. 'We put so much into Beijing, but weren't helped by the Chinese giving us next-to-no practise time,' he said. Guy Pratt played bass on the recording, made prior to the event: 'We recorded it in Olympic Studios in the original studio with all the original amps,' he recalled. 'It was amazing. It has this big orchestral arrangement. The actual song seemed a bit shorter than I remembered. Then I realised that we had left off the final verse: I suppose that for Leona Lewis there simply was no female equivalent of a \"backdoor man\".\n\n'I had a show on Planet Rock at the time. I said something to the effect of: \"Oh, by the way, when you hear Jimmy Page closing the Olympics, that's me playing bass on 'Whole Lotta Love'.\" Jimmy loved it that I'd revealed that, which I should have kept quiet about, because he can't wait for an excuse to be upset with you. I went to a book launch where I knew he was going to be. And it was, \"Well, we're not talking to you, are we?\" And he made me tap dance.\n\n'Last time I saw Jimmy was in Earls Court. He was having dinner at the Troubador. This time he was so lovely and friendly. He says, \"Don't be a stranger. Don't be a stranger.\" And I said, \"Jimmy, I've got nine phone numbers for you and none of them work.\"'\n\nLess than a year on from the O2 event, there was a tragedy. Michael Lee, who had played percussion on the Page and Plant _Unledded_ sessions and was one of the backing musicians on their 1995\u201396 world tour, suddenly died after a seizure, aged only 39. Lee had been co-credited as a songwriter on all 12 tracks on the _Walking into Clarksdale_ album. Page, who liked Lee and had been considering him as a potential member of any musical unit he put together, was reportedly devastated.\n\nIn March 2012 Page finally released an album entitled _Lucifer Rising and Other Sound Tracks_ , the music he had fallen out with Kenneth Anger over. Although Page finally had completed the music, up to then it had rarely been heard.\n\nPage went back to what, like a garden-shed hobby, he had been doing now for years: curating the Led Zeppelin legacy. Over the ensuing years, all the Zeppelin material was released in so-called Deluxe Editions, including out-takes and live cuts that had been previously unavailable.\n\n'The curating thing is part of a magician's work,' said Steve 'Snips' Parsons. In August 2010 he ran into Page in curious circumstances. While out in London's West End, he overheard a familiar voice saying: 'Oh, I always take them to _The Mousetrap_.' Page was explaining to photographer Ross Halfin how he entertained visitors from overseas, citing London's longest-running play, an Agatha Christie potboiler, as the destination he would choose for them. As Snips in the Sharks, Parsons had been a powerful, soulful vocalist. Just the kind of person Page was looking for, especially as Parsons also considered himself a Thelemite.\n\nThe pair had a meeting. Page quizzed Snips about movie-soundtrack work, which Parsons had been involved in for almost 30 years: Page regretted he hadn't done more. For _Death Wish II_ he had been pissed off that Michael Winner wouldn't pay for a stereo mix: his soundtrack is only in mono. 'I was only with him for a short time,' said Snips. 'Clearly I didn't pass the test.' He had always had his own reservations about the two of them getting together. 'Two magicians should never meet,' Parsons had thought to himself, citing a mantra-like adage of those involved in the supposed dark arts.\n\nWith his own interests in Aleister Crowley's work, Parsons had considerable insight into Page's approach to life in his twilight years. 'Jimmy Page is relating to the work done many years ago. Jimmy is always tweaking things. Led Zeppelin may have been relatively brief, but things have to be done afterwards. For occultists they make these big connections and moments, opening their minds, and it takes a long time to work this stuff out. Kenneth Anger even now works on his films, re-edits sometimes appearing.\n\n'Like Jimmy Page, Austin Osman Spare disappeared for a long time. He was found living in squalor, but then there was something of a redemption.\n\n'A certain thing must go on, that is not of a normal milieu. Magicians don't cherish memories; they use them to make something happen.\n\n'And where was Jimmy Page from the end of Led Zeppelin until relatively recently? Not necessarily here, in all senses of the word. When he was working in the Firm and with David Coverdale, I don't think he was really with us. But Jimmy Page is certainly back with us now.'\n\nOn 15 January 2010 Page announced that he would perform at April's Show of Peace Concert in Beijing. Meanwhile, the United Nations' Pathways to Peace took the opportunity to recognise the Led Zeppelin guitarist by presenting him with its first-ever award.\n\n'We've been asked to give awards over the years but never have done so until this day,' said Michael Johnson, a representative of the organisation. 'We're doing this because musicians have a global impact on the world, and we also know that people who use their name and fame for peace building need to be honoured.'\n\nA clearly touched Page responded modestly: 'Although this award has my name on it, this is a tribute to the power of music and its positive effect. Music has been the most powerful language to reach the hearts of people around the world. During my career, I've experienced the connection and harmony that music can bring.'\n\nIn September 2010 'a photographic autobiography' and 'a career in pictures', to use Page's words to describe the project, was published by Genesis Publications, whose speciality was high-end exclusivity. _Zoso: Jimmy Page by Jimmy Page_ , as the tome was titled, was released in a limited edition of 2,500 copies, each individually signed by him. Totalling 512 pages, with over 700 rare or unique images, his book retailed at the extremely pricey \u00a3425.\n\nMaybe I missed this in the reviews of his book, but I saw no mention of the fact that the cover image of Page is almost identical in composition and facial expression to the most familiar image of Aleister Crowley, the one that adorns his autobiography _The Confessions of Aleister Crowley_. I think we are being told something.\n\nWhatever, the photographic book was a revealing work, emphasised by the early shot of the author in a choirboy's cassock, looking as though butter wouldn't melt in his mouth, bearing the caption, 'It might get loud...'\n\nAlthough clearly a testament to rigorous, highly selective picture editing, _Zoso_ \u2013 yes, here he comes again! \u2013 was a rather magnificent and impressive tome. Canny as ever, Page had only given Genesis the first rights to the book; when it was reprinted, still under the Genesis imprint in 2014, he allegedly earned every penny from this second publication, which retailed at the more reasonable price of \u00a340. Undertaking a lengthy book-signing tour of the United States, Page surprised purchasers when his signature turned out to come from a rubber stamp that, in an almost Warhol-like manner, he carried with him. Inviting a rather older Lori Mattix to the Los Angeles launch, Page somewhat surprised his former girlfriend when he sighed, 'Oh, Lori: we were so young then.' To which she replied, 'Well, I was!'\n\nOn 3 June 2011 Donovan played an evening at London's Royal Albert Hall dedicated to his 1966 _Sunshine Superman_ album. For the title track Page appeared onstage with his guitar, playing along with his old mate Donovan; Jimmy looked considerably animated, as though he was having a terrific time, a palpable empathy between himself and Donovan. At a party in the Gore hotel after the performance, Page, his silver hair tied back in a ponytail, looked troubled when I suggested to him that it would have been terrific if he had played more of the set. 'I'm so rusty,' he said. 'It was all I could do to just do what I did.'\n\nJust over a year later, on 21 June 2012, he was a guest at the launch party for Paul Gorman's biography of Tommy Roberts, Page's old friend who had started the shop Mr Freedom. The crowded event was at Roberts's retro-furniture shop Two Columbia Road in Hackney. I introduced the Led Zeppelin main man to Tapper Zukie, the legendary Jamaican deejay: both seemed as puzzled as the other as to who exactly they were meeting.\n\nOn an early morning in March 2016 I found myself at Christie's, the art auction house in London. I was there with a friend who, like Page, had an interest in the art of Austin Osman Spare, several of whose paintings were for sale.\n\nIn addition to my mate, there were several other potential buyers. Yet every time a certain price was realised, the auctioneer would declare that there had been a phone bid for a higher amount. Each of the paintings was bought by this anonymous devotee. My friend and I looked at each other ironically: we suspected we knew who this faceless buyer was.\n\nAfter the auctions, my mate suggested having lunch at the nearby Chelsea Arts Club. Arriving, we went up to the bar, to be served by a statuesque, pretty red-haired girl. Suddenly I appreciated who this was: Scarlett Sabet, the new love of Jimmy Page's life, according to the _Daily Mail_. Another Scarlet, Page's first daughter, had also worked behind that same bar.\n\nIn 2015 director Adam McKay's film _The Big Short_ was ready to be released. An extremely clever and impressive movie about the subprime-mortgages scandal of the first decade of the 21st century, _The Big Short_ would win an Academy Award for Best Adapted Screenplay. The film had a lot going for it. Apart from a wonderful script and direction \u2013 it would also be nominated for Best Picture at the Oscars \u2013 it had an impressive cast: Brad Pitt, Christian Bale and Ryan Gosling.\n\nBut to complete it, Adam McKay needed something more to give _The Big Short_ that final touch. He wanted to include Led Zeppelin's 'When the Levee Breaks' on the soundtrack, to play as the end credits rolled. And \u2013 crucially \u2013 he wished to have the song as part of the film's trailer. 'We cut the trailer and put in the Zeppelin song,' said McKay, 'and it's not only one of the greatest songs of all time, but it drives you through the trailer. But then we were told we might not be able to get the rights.'\n\nLed Zeppelin were known to be difficult over the use of their songs in films. But, shown a copy of _The Big Short_ and its trailer, Robert Plant and John Paul Jones immediately agreed, as did John Bonham's estate. There was only one hold out. And that was because no one could find him. 'What do you mean you can't find Jimmy Page?' the director said. 'I was told he has a new girlfriend, and I guess they were off having a good time...'\n\nPage had fallen so far off the radar that Adam McKay considered postponing the trailer premiere, something he was extremely reluctant to do: in Hollywood such action can lead to rumours about problems with a film's production.\n\n'We finally heard that he was in some pub out in the English countryside,' said McKay. 'So an assistant drove two hours to get to the pub, breaking every speed limit, goes into the pub and puts a computer in front of Jimmy Page so he can look at the trailer and say either yes we can use the song or no. Then at like 1.55 a.m. or something I got the email that he said yes.'\n\nBut this saga did not end there. Page had one condition for also using the song in the end credits of the film. 'He said we can't edit the song. He told us he didn't like how they cut up his songs in movies.'\n\nThis presented a further problem: before Robert Plant even opens his mouth, 'When the Levee Breaks' has 84 seconds of instrumental music. McKay decided to open the music before the credits actually roll, subsuming the instrumental in New York traffic noise, so that the moment the credits begin, Plant's voice comes in. 'That was the crazy thing,' said McKay. 'That was a pure accident. It just happened to lay out perfectly when the credits begin.' Carl Jung, of whose philosophy Page was fully aware, would have told McKay that in such situations there is no such thing as an accident or coincidence.\n\nThe woman Page had been ensconced with while McKay so anxiously sought him out was the same Scarlett Sabet who had served me at the Chelsea Arts Club. More than 40 years younger than Page, and of Iranian-French descent, she is a poet and actor. Page met her when she gave a poetry reading at the Troubadour in London's Earls Court. The couple were photographed by the _Daily Mail_ as they left the Kensington branch of Nando's, the fast-food chicken restaurant where they had celebrated his 71st birthday in 2015. 'Scarlett has been very good for Jimmy,' commented a friend. You feel certain that part of his attraction to Sabet was her first name, recalling how Aleister Crowley always gave his girlfriends the nickname 'Scarlet Woman'. Page no doubt required female company: Patricia, his mother, for whom he had bought a property in Berkshire, had passed away that year.\n\nAs might be expected, the populist _Daily Mail_ was extremely pleased also to be able to run stories of an alleged feud between the Led Zeppelin stalwart and Robbie Williams, the enormously successful former member of Take That. In 2013 Williams had purchased the home of Michael Winner after the film director's death. Now Williams was desirous of improving the property by building a basement extension, complete with recording studio and swimming pool.\n\nPage was appalled. Concerned that Williams's prospective development might destabilise the foundations of Tower House, he unsuccessfully attempted to prevent the planned building works, the local council rejecting his concerns in 2015. In May 2017 he won a pyrrhic victory of sorts: Williams's building firm was fined \u00a35,000 for making construction noise outside of permitted working hours, something of an irony considering Led Zeppelin's penchant for noise pollution.\n\nBut in August 2017 there was a further brouhaha. While being interviewed by an Italian radio station, Williams spoke off air about his difficulties with Page, comparing his behaviour to a 'mental illness'; these comments were then posted on the radio station's Facebook page. Williams was obliged to issue a somewhat grovelling apology: 'I would like to offer my sincere apologies to Jimmy Page, my neighbour, for my comments made before Christmas about him in relation to my recent building works, in which I likened alleged behaviour on his part to suffering from a mental illness.\n\n'Jimmy Page has explained to me that certain specific factual assertions which I made were in fact not true and I am happy to accept what Jimmy Page says.\n\n'I understand why Jimmy Page will have found my comments offensive and I apologise for any hurt that they have caused him and his family as a result.\n\n'I did not intend my comments \u2013 which, so far as I am concerned, were made privately \u2013 ever to be published.'\n\nAs a consequence, the rift between the two rockers was said to have healed.\n\nRather in the manner of the Clash's Mick Jones, who can be seen on his regular perambulations around Notting Hill, Jimmy Page is frequently sighted in neighbouring Kensington. Page visited Jones's Rock 'n' Roll Public Library on the Portobello Road, an exhibition of the Clash guitarist's immense pop-art archive. 'You've got even more stuff than me,' he declared, amazed. Page also has an enormous collection of memorabilia of all types, especially pop-culture artefacts, including old records, particularly rockabilly \u2013 he is a regular visitor at Reading's Sunday Record Fair, where he is considered simply as an exceptionally congenial regular customer, always convivial unless a certain subject is brought up. He also favours a working-men's caf\u00e9 in the Earls Court area.\n\nOn 24 June 2016 Led Zeppelin partially resolved an issue that had hung over the group since May 2014, when Mark Andes, the bass player with Spirit, had filed legal papers in an endeavour to prevent 'Stairway to Heaven' being rereleased on _Led Zeppelin IV_ without Spirit's Randy California, who had passed away in 1997, being co-credited as a writer. 'Stairway to Heaven''s descending chord sequence intro, Andes claimed, was taken directly from Randy California's instrumental tune 'Taurus', which appeared on the first Spirit album.\n\nIf it could be proven that Page and Plant had essentially nicked parts of 'Stairway', it would be a landmark moment in the history of popular music. The most-listened-to record ever on American radio, 'Stairway to Heaven' had earned over $562 million by 2008.\n\nAll three surviving members of Zeppelin attended the court case. Page was the first member to take the stand, and he drew attention to the influence of 'Chim Chim Cher-ee', from _Mary Poppins_ , on 'Stairway'. But he also claimed that he had never heard 'Taurus' until 2014. A music expert stated in court that the chord progressions in both 'Stairway to Heaven' and 'Taurus' had first appeared over 300 years previously.\n\nHalf an hour after retiring, having listened to both 'Stairway to Heaven' and 'Taurus', the jury reached its verdict: 'there was no substantial similarity in the extrinsic elements of \"Taurus\" and \"Stairway to Heaven\".'\n\nPage and Plant jointly issued a statement: 'We are grateful for the jury's conscientious service and pleased that it has ruled in our favour, putting to rest questions about the origins of \"Stairway to Heaven\" and confirming what we have known for 45 years. We appreciate our fans' support, and look forward to putting this legal matter behind us.' Apart from that professionally worded declaration, there seemed little sign of amity between the pair.\n\nOn 18 May 2017 came shocking news: Chris Cornell, the singer with Soundgarden and Audioslave, had hanged himself. The handsome, highly intelligent Cornell had long suffered from depression, exacerbated by drug dependencies he seemed to have conquered. His solo album _Euphoria Morning_ had included a tune entitled 'Wave Goodbye', a tribute to his late friend Jeff Buckley. In its tribute to Cornell, the _Los Angeles Times_ compared him favourably to Robert Plant. This was a quality of which Jimmy Page was eminently aware.\n\nPage had become friends with Cornell. When he toured his book in the United States, he was interviewed by Cornell onstage in the beautiful art deco theatre in Los Angeles' Ace Hotel. With selected images from the book projected onto a screen, Page regaled the audience with tales of both Zeppelin and his earlier life.\n\nAt the end of 2015 Page had announced that he would be releasing a new album and touring with a brand new line-up in the coming year. He knew who the vocalist would be: Chris Cornell. Even though, as with so many matters associated with him, the project was put on hold, Jimmy Page was determined that his musical future would be intertwined with Cornell.\n\nWhen he performed Cornell would include such Zeppelin numbers as 'Immigrant Song' and 'Tangerine'. The last song he ever played live, at a show in Detroit, Michigan, was Zeppelin's 'In My Time of Dying', with its lines 'In my time of dying, I want nobody to mourn\/All I want for you to do is take my body home'.\n\n'RIP Chris Cornell. Incredibly Talented. Incredibly Young. Incredibly Missed,' tweeted Page.\n\nOn 23 October 2017, as many a venerable elder statesmen had before him, Page made an appearance at the Oxford Union, topping the bill of speakers that Michaelmas term; his silver hair, usually so neatly tied back, now billowed fluffily around his head, making him look precisely like an eccentric professor; Page always had that precise attention to detail in his appearance.\n\nHe revealed that in his time playing with the beat poet Royston Ellis, around 1960, he had previously appeared at the Oxford Union: 'I was accompanying him on guitar for a couple of his poems.' Page also recalled the occasion he had accompanied Jeff Beck to that Yardbirds show at the university when Keith Relf freaked out existentially on stage, causing Paul Samwell-Smith to storm out of the group, leaving the way for Page to join.\n\nThen a member of the audience asked him a pertinent question: what was Page's most cherished memory of being in Led Zeppelin with regards to the lifestyle and the 1970s experience?\n\n'Well, I was creating an art form,' he replied. 'That's what I was doing. I mean, I was, from day one I was developing a whole persona, but I was living it. It wasn't anything that was false or sham. I was living it every inch of the way. And that was the determination of it, because I was so committed to the whole aspect of writing new music and presenting views on music that other people hadn't really got to yet. I mean, they probably would do, but to be able to do that, I just really... each and every one of us in that band, as I said, it was a communion and that was just something which was such a buzz to be playing in a band like that and certainly a band that, initially from _Led Zeppelin I_ , I knew exactly the whole of the textures that I wanted to present to people so that they would go, \"Wow, that's really interesting. I haven't heard so many things approached in one go.\" Just the ethos of keep moving and moving and moving forward with these ideas. That was just intoxicating.'\n\nIn the way that Page chose to disport himself during Led Zeppelin's supremacy there certainly are disagreeable elements: how he manifested the group's pre-eminence and the image he chose to display to his audience. As time progressed, culminating in the debacle of the cathartic July 1977 Oakland shows, he seemed increasingly less in control of not only his act, but also of himself. Three or four years earlier in that decade the very mention of Jimmy Page's name could induce in some the kind of frissons of fear that suggested the villain of a Gothic horror novel. Yet by the summer of 1977 the behemoth of Led Zeppelin, his sacred art project, until then the decade's biggest and most influential band, had set about consuming itself.\n\nAn artist accustomed to living amid inspiring dreams and apparitions, Page's addictions to drink and drugs clearly began to dam up such outlets. And during the next decade his output, and his appearance, would certainly suggest someone missing in action, not only from his audience but also from himself. As high as he had been, so low would he fall.\n\nThere is a music-business adage that 20 years is the period before a formerly great act, having fallen off the radar, is reappraised and restored to its previous legend. In fact, despite the weak output of the Firm, the _Outrider_ album and the project with David Coverdale, Jimmy Page's period in the wilderness was relatively brief. By the mid-nineties his work with Robert Plant, beginning with the _Unledded_ MTV show, had restored him to heights that were almost at the level of Led Zeppelin. To hell with any talk of backstage angst or bad vibes between Page and Plant; it had not been that great with Led Zeppelin. And by the new century \u2013 and even before the 2007 Led Zeppelin one-show reunion \u2013 his deliverance seemed complete: no longer the feared figure of rock 'n' roll sword and sorcery myth, Page has emerged as the most revered and respected of all classic rock artists. Despite all the odds, Jimmy Page has become the greatest national treasure of British popular music.\n\n# Picture Section\n\nThe James Page Skiffle Group: a 1957 appearance on the BBC's _All Your Own_ programme, with Jimmy Page just thirteen \u2013 in those days no one knew anyone who had appeared on TV. (BBC Motion Gallery\/Getty Images)\n\nStepping-stones for Jimmy Page: with Carter-Lewis and the Southerners in 1964. (Tracksimages.com\/Alamy Stock Photo)\n\nStepping-stones for Jimmy Page: with the Yardbirds in 1966. (Pictorial Press Ltd\/Alamy Stock Photo)\n\nPage with his Harmony Sovereign acoustic on the deck of his house in Pangbourne, Berkshire. (Trinity Mirror\/Mirrorpix\/Alamy Stock Photo)\n\nClustered around a Jaguar Mk 2 3.8 for an early Led Zeppelin publicity photo taken outside the Impact Agency offices on Windmill Street, London, December 1968. (Dick Barnatt\/Redferns\/Getty Images)\n\nTeasing his theremin \u2013 or telling it where to get off... (Chris Walter\/WireImage\/Getty Images)\n\nThe violin bow \u2013 or wizard's wand \u2013 adding extreme textures to Page's Les Paul during a rendition of 'Dazed and Confused'. (Terry O'Neill\/Iconic Images\/Getty Images)\n\nPage would play 'In My Time of Dying' on his Danelectro. (Gijsbert Hanekroot\/Redferns\/Getty Images)\n\nThe psychedelic Telecaster used on the first Led Zeppelin album. (Jan Persson\/Redferns\/Getty Images)\n\nPage with his Gibson EDS-1275: along with his sunburst Les Paul Standard, this was the guitar with which he is most associated. (\u00a9 Joe Stevens)\n\nChasing the dragon? The full 'dragon suit' gets its first outing at Earls Court, London, in 1975. (Graham Wiltshire\/Hulton Archive\/Getty Images)\n\nThe Zoso sweater worn at the Empire Pool shows in London in 1971. Knitted by a girlfriend, it would shrink when Page sweated onstage. (Michael Putland\/Getty Images)\n\nThe 'moon' trousers, as worn in _The Song Remains the Same_ film. (Art Zelin\/Getty Images)\n\nHeroin chic: an egregiously thin Jimmy Page in his 'poppy suit', on the ill-fated 1977 tour of the United States. (Robin Platzer\/The LIFE Images Collection\/Getty Images)\n\nHanging for the photographer at the Chateau Marmont in Los Angeles in 1969, as America breaks for Led Zeppelin. (ZUMA Press, Inc.\/Alamy Stock Photo)\n\nPage happy in rehearsals. (Charles Bonnay\/The LIFE Images Collection\/Getty Images)\n\nStepping ahead with Richard Cole (left) and Peter Grant (right). (Koh Hasebe\/Shinko Music\/Hulton Archive\/Getty Images)\n\nAn uncertain feeling? Led Zeppelin ready themselves in 1979 for their first Knebworth 'comeback' date. (FG\/Bauer-Griffin\/Michael Ochs Archive\/Getty Images)\n\nAleister Crowley's Scottish home, Boleskine House, in 1912. Page would later purchase the property.\n\nAleister Crowley, the self-styled Great Beast. (Keystone\/Hulton Archive\/Getty Images)\n\nOn 31 October 1974, Halloween Night, Led Zeppelin celebrated the UK launch of their Swan Song record label with a suitably unconventional party at Chislehurst Caves, south-east of London. (\u00a9 Joe Stevens)\n\nThe maestro at work: Jimmy Page onstage at Led Zeppelin's triumphant return to London in May 1975. (Henry Diltz\/Corbis via Getty Images)\n\n# Sources\n\nAmong the seemingly countless books I have consulted, the following have proved especially invaluable:\n\nBaker, Phil. _Austin Osman Spare: The Life and Legend of London's Lost Artist_ (Strange Attractor Press, 2012)\n\nBerbergal, Peter. _Season of the Witch: How the Occult Saved Rock and Roll_ (Tarcher, 2015)\n\nBordowitz, Hank (editor). _Led Zeppelin on Led Zeppelin: Interviews and Encounters_ (Omnibus Press, 2015)\n\nBoyd, Jenny with George-Warren, Holly. _It's Not Only Rock 'n' Roll_ (John Blake Publishing, 2013)\n\nBuell, Bebe with Bockris, Victor. _Rebel Heart: An American Rock 'n' Roll Journey_ (St. Martin's Press, 2001)\n\nCalef, Scott (editor). _Led Zeppelin and Philosophy: All Will Be Revealed_ (Open Court, 2009)\n\nCase, George. _Jimmy Page: Magus Musician Man: An Unauthorised Biography_ (Backbeat Books, 2009)\n\nCase, George. _Led Zeppelin FAQ_ (Backbeat Books, 2011)\n\nCole, Richard with Trubo, Richard. _Stairway to Heaven: Led Zeppelin Uncensored_ (HarperCollins, 1992)\n\nCrowley, Aleister. _The Confessions of Aleister Crowley_ (Penguin, 1989)\n\nCrowley, Aleister. _Magick_ (Red Wheel\/Weiser, 1998)\n\nCrowley, Aleister. _The Diary of a Drug Fiend_ (Weiser Books, 2010)\n\nCrowley, Aleister. _The Book of the Law_ (Createspace Independent Publishing Platform, 2011)\n\nDavis, Erik. _Led Zeppelin's Led Zeppelin IV_ (Bloomsbury Continuum, 2005)\n\nDavis, Stephen. _Hammer of the Gods: Led Zeppelin Unauthorised_ (William Morrow & Co., 1985)\n\nDavis, Stephen. _LZ-'75: The Lost Chronicles of Led Zeppelin's 1975 American Tour_ (Gotham Books, 2010)\n\nDes Barres, Pamela. _I'm with the Band: Confessions of a Groupie_ (Helter Skelter Publishing, 2003)\n\nDes Barres, Pamela. _Take Another Little Piece of My Heart: A Groupie Grows Up_ (Chicago Review Press, 2008)\n\nEllen, Mark. _Rock Stars Stole My Life!_ (Coronet, 2015)\n\nEllis, Royston. _The Big Beat Scene_ (Music Mentor Books, 2010)\n\nFaragher, John Mack. _Eternity Street: Violence and Justice in Frontier Los Angeles_ (W. W. Norton & Company, 2016)\n\nGillett, Charlie. _Making Tracks: Atlantic Records and the Growth of a Multi-Billion-Dollar Industry_ (Panther\/Granada Publishing, 1975)\n\nGoldberg, Danny. _Bumping into Geniuses: My Life Inside the Rock and Roll Business_ (Penguin, 2010)\n\nGraham, Bill and Greenfield, Robert. _Bill Graham Presents: My Life Inside Rock and Out_ (Da Capo Press, 2004)\n\nGreenfield, Robert. _The Last Sultan: The Life and Times of Ahmet Ertegun_ (Simon & Schuster, 2012)\n\nGuralnick, Peter. _Sweet Soul Music: Rhythm and Blues and the Southern Dream of Freedom_ (Canongate, 2002)\n\nHoskyns, Barney. _Trampled Under Foot: The Power and Excess of Led Zeppelin_ (Faber & Faber, 2012)\n\nJames, Catherine. _Dandelion: Memoir of a Free Spirit_ (St. Martin's Press, 2007)\n\nJohns, Glyn. _Sound Man_ (Penguin, 2014)\n\nLewis, Dave. _The Complete Guide to the Music of Led Zeppelin_ (Omnibus Press, 1994)\n\nLewis, Dave. _Led Zeppelin: The Concert File_ (Omnibus Press, 1997)\n\nLewis, Dave. _Led Zeppelin: A Celebration_ (Omnibus Press, 2003)\n\nMathers, S. Liddell MacGregor. _The Key of Solomon the King_ (Createspace Independent Publishing Platform, 2010)\n\nMay, Betty. _Tiger Woman: My Story_ (Gerald Duckworth & Co. Ltd, 2014)\n\nNapier-Bell, Simon. _Black Vinyl White Powder_ (Ebury Press, 2002)\n\nNapier-Bell, Simon. _You Don't Have to Say You Love Me_ (Ebury Press, 2005)\n\nPage, Jimmy. _Jimmy Page by Jimmy Page_ (Genesis Publications, 2014)\n\nPower, Martin. _Hot Wired Guitar: The Life of Jeff Beck_ (Omnibus Press, 2012)\n\nPower, Martin. _No Quarter: The Three Lives of Jimmy Page_ (Omnibus Press, 2016)\n\nPratt, Guy. _My Bass and Other Animals_ (Orion, 2007)\n\nPreston, Neal. _Led Zeppelin: A Photographic Collection_ (Vision On Publishing, 2002)\n\nRees, Paul. _Robert Plant: A Life_ (HarperCollins, 2014)\n\nRoberty, Marc. _Led Zeppelin Day by Day_ (Backbeat Books, 2016)\n\nSelvin, Joel. _Here Comes the Night: The Dark Soul of Bert Berns and the Dirty Business of Rhythm and Blues_ (Counterpoint, 2014)\n\nShapiro, Harry. _Alexis Korner: The Biography_ (Bloomsbury Publishing, 1996)\n\nTolinski, Brad. _Light and Shade: Conversations with Jimmy Page_ (Ebury Press, 2012)\n\nTownshend, Pete. _Who I Am_ (HarperCollins, 2012)\n\nWall, Mick. _When Giants Walked the Earth: A Biography of Led Zeppelin_ (Orion, 2008)\n\nWelch, Chris. _Peter Grant: The Man Who Led Zeppelin_ (Omnibus Press, 2002)\n\nWelch, Morgana. _Hollywood Diaries_ (Xlibris, 2007)\n\nWilliams, David. _The First Time We Met the Blues_ (Music Mentor Books, 2009)\n\nWolman, Baron. _Groupies and Other Electric Ladies_ (ACC Editions, 2016)\n\nWyman, Bill. _Stone Alone_ (Viking, 1990)\n\nYorke, Ritchie. _Led Zeppelin: Led to Gold 1967\u20131989_ (Rock n Roo, 2015)\n\nZanetta, Tony. _Stardust: The David Bowie Story_ (McGraw-Hill, 1986)\n\n# Acknowledgements\n\nThree years ago I was in Los Angeles, staying at the apartment of my son Alex. On the morning I was due to return to London I woke early, then briefly fell asleep again. I had a dream. 'Write the Jimmy Page book!' I was told. I'd had the dream in LA, the archetypal Led Zeppelin town. It all seemed to make sense to me. So I decided to listen to what I'd been told.\n\nAnd during the writing of _Jimmy Page: The Definitive Biography_ I listened to words of wisdom from many people, including John Altman, Dave Ambrose, Wayne Bardell, Jonathan Barnett, Michael Des Barres, Dave Berry, Chris Blackwell, John Bold, Mick Brown, Tony Busson, Roy Carr, JC Carroll, Chris Charlesworth, Glen Colson, Trevor Dann, Chalkie Davies, Jeff Dexter, Trevor Dolby, John Dunbar, Rick Elgood, Mark Ellen, Tony Fletcher, Paul Gorman, Nanette Greenblatt, Billy Harrison, Brian Helgeland, Henry Scott Irvine, Joe Jammer, Brixton Key, Jamie Kitman, Jeanette Lee, Nick Logan, Jackie McAuley, Jack McKeever, Alex Masucci, Lori Mattix, Julian Moseley, Michi Nakao, Simon Napier-Bell, Suzette Newman, Dick O'Dell, Steve 'Snips' Parsons, Mark Plummer, Guy Pratt, Andy Priest, David Robson, Jon Savage, Tim Spicer, Joe Stevens, Kosmo Vinyl, Mick Wall, Michael Watts, Chris Welch, Richard Williams, Bruno Wizard and the great Rod Wyatt.\n\nTo these and many others I am heartfully grateful. And I am especially indebted to Becky Thomas, my agent, and to the wonderful Natalie Jerome, who commissioned this book, and the equally fantastic Jack Fogg, who then guided it to its destiny, along with the splendid editing of Steve Burdett.\n\nAnother exotic location also played a part in the writing of _Jimmy Page: The Definitive Biography_. Flat-out exhausted at one point, I knew I badly needed a break. But instead it was clear that I had to keep writing, otherwise the book would not be completed. In the end, I had some great aid: Chris Blackwell, who has helped with this book, lent me a cottage at GoldenEye, the Jamaican estate he owns at which Ian Fleming wrote the James Bond books. So for a month I would get up early, write (hoping to pick up some Fleming vibes) until mid-afternoon, and then swim my knackeredness away. Give serious thanks...\n\n# Index of Searchable Terms\n\nThe page numbers in this index relate to the printed version of this book; they do not match the pages of your ebook. You can use your ebook reader's search tool to find a specific word or passage.\n\nJP indicates Jimmy Page; LZ indicates Led Zeppelin.\n\nA&R Studios, New York 187\u201390\n\nAbbey of Thelema, Sicily 327\n\nAbbey Road Studios, London 68, 228, 462, 473\n\nABC (Action for Brazilian Children) Trust 476\n\nAhmet Ertegun Tribute Concert (2007) 482\u20136\n\nAkhtar, Najma 466, 471\n\nAlbarn, Keith 80\n\nAlbini, Steve 473\n\nAlkasura, London 126\n\n_All Your Own_ (TV show) 27\u20138\n\n_Almost Famous_ (film) 478\n\nAltman, John 389\u201390\n\nAmerican Folk Blues Festival, Free Trade Hall, Manchester (1962) 39\u201341\n\nAnderson, Ian 185\u20136\n\nAndes, Mark 495\u20136\n\nAnger, Kenneth 2, 13, 101\u20132, 225, 306\u20138, 319, 327, 348\u201353, 371\u20132, 390, 395, 435, 488\n\nAntonioni, Michelangelo 107\u20138\n\nArc Music 171\n\nArden, Don 91, 154\n\nArdent Studios, Memphis 213, 215\n\nArizona State University Activity Center Arena, Tempe 386\n\nArizona Veterans Memorial Coliseum, Phoenix 202, 203\n\nARMS (Action into Research for Multiple Sclerosis) 438\u201340, 445\u20136\n\nAtlanta International Pop Festival (1969) 182\u20133\n\nAtlantic Records 11, 49, 70, 148\u201352, 154, 158, 169, 173, 180, 188, 198, 223\u20134, 228, 250, 253, 254, 264, 291, 301, 387, 389, 429, 445, 453\u20135, 481\u20132\n\nAtlantic Records 40th Anniversary Concert (1988) 453\u20135\n\nAuger, Brian 66\n\nBacharach, Burt 85, 99\n\nBad Company 292\u20133, 294, 295, 310, 314\u201315, 392, 394, 415, 440, 445, 471\n\nBaez, Joan 133\n\nBand, the 98, 204\n\nBand of Joy 131\n\nBannister, Frederick 207, 208, 399, 425\u20137\n\nBannister, Wendy 425\u20137\n\nBarclay, Eddie 123\n\nBardot, Brigitte 123\n\nBarrett, Syd 128\n\nBarsalona, Frank 154\n\nBarsotti, Bob 7, 9\n\nBarsotti, Peter 7, 9\n\nBasing Street Studios, London 206\n\nBassey, Shirley 60\n\nBath Festival of Blues: (1969) 181\u20132; (1970) 207\u201311, 284, 399\n\nBath Pavilion 146\n\nBBC 26, 27, 28, 45, 60, 79, 122, 167\u20139, 175, 203, 250, 251, 442, 443, 473, 482\n\nBeach Boys, the 56, 102, 448\n\nBeatles, the 26, 36, 44, 50, 53, 68, 72\u20133, 74, 79\u201380, 99, 100, 101, 110, 123, 126, 132, 139, 140, 152, 157, 163, 168, 188, 198, 209, 219\u201320, 227, 228, 264, 291, 309, 380\u20131, 452\n\nBeausoleil, Bobby 351, 352, 371\n\nBeck, Jeff 5, 41\u20132, 43, 45, 63, 76\u20138, 88, 89\u201390, 91, 92\u20134, 95, 96, 102, 103, 104\u20136, 107, 108\u20139, 110, 111\u201312, 118, 119, 122, 128\u20139, 130, 133, 138, 143, 153, 154, 156\u20137, 161, 177, 183, 185, 198, 380, 395, 438, 439, 440, 461\u20132, 471, 477, 481, 498\n\n'Beck's Bolero' (Beck) 88\u201393, 129, 130\n\nBeijing Olympics (2008) 487\n\nBell, Madeline 155\n\nBell, Maggie 293, 294, 382, 396\n\nBerns, Bert 49\u201351, 52, 61\u20132, 68, 70, 71, 72, 148\n\nBerry, Chuck 24, 25, 31, 32, 61, 62, 67, 70, 114, 133, 407, 446\n\nBerry, Dave 61\n\nBest, Pete 53\n\nBeverly Hills Hotel, LA 295, 298, 342\u20133\n\nBeverly Hilton Hotel, LA 384\n\nBicknell, Ed 223\u20134\n\nBig Jim Sullivan 45\u20136, 48, 52, 53, 54, 60, 61, 62, 82, 88, 135, 136\n\n_Big Short, The_ (film) 492\u20133\n\n_Billboard_ 163, 166, 198, 436, 450, 462, 474\n\nBingenheimer, Rodney 279, 296, 297\n\nBindon, John 3, 4, 6, 7, 8, 378, 386\u20137, 393\u20134, 402, 405, 429, 442\n\nBlack, Bill 21\n\nBlack Crowes, the 469, 476\u20138\n\nBlackmore, Ritchie 38, 63, 273\n\nBlackwell, Chris (drummer) 454\n\nBlackwell, Chris (Island Records boss) 148, 150, 151\n\nBland, Bobby 54\n\nBlavatsky, Helena 424\n\nBlind Faith 275, 315\n\nBlind Willie Johnson 196, 312, 336\n\nBlood, Sweat and Tears 185\n\n_Blow-Up_ (film) 106\u20139, 110\n\nBlunt, Robbie 433, 436\n\nBo Diddley 35, 114, 190\n\nBohn, Chris 398\n\nBolan, Marc 274, 280\n\nBold, John 144\n\nBoleskine House, Scotland 15, 217\u201319, 221\u20133, 273, 287\u20138, 307, 321, 358, 370, 411, 462\n\nBonham, Jason 454, 456\u20137, 459, 460, 461, 469, 482, 485, 487\n\nBonham, John 145, 153, 182, 184, 185, 187, 258, 260, 285, 287, 294, 309, 315, 325, 331, 334\u20135, 339, 429; car crash 388; death 429\u201330, 480; drug taking 195, 202, 309, 312\u201313, 335, 338, 395, 428; _Houses of the Holy_ and 268; _In Through the Out Door_ and 396; joins LZ 131, 133\u20134, 137, 143, 144\u20135, 146\u20137, 150, 153; _Led Zeppelin II_ and 197; _Led Zeppelin III_ and 214; _Led Zeppelin IV_ and 234, 235, 238, 241, 246\u20138; meets Elvis 300; Oakland attack on Matzorkis and 3\u20139, 227, 327, 386\u20137, 393\u20134, 402, 405, 426, 431\u20132, 472, 498; _Physical Graffiti_ and 312\u201313; _Presence_ and 331, 333, 334\u20135, 336, 338; punches Meyer 333; punches Plant 257; punk and 356; sigil 241; _The Song Remains the Same_ and 287; tax exile 339; US\/North America tours, LZ 3\u20139, 154, 155, 156, 163, 176, 177, 179, 184, 187, 227, 327, 380, 381, 384, 386\u20137, 393\u20134, 402, 405, 426, 431\u20132, 472, 498\n\nBordin, Mike 461\n\nBoston Tea Party 160, 163, 179\n\nBowie, David 1\u20132, 12, 16, 54\u20135, 60, 126, 220, 279, 280, 283, 289, 452, 477\n\nBoyd, Pattie 231, 305, 395\n\nBoyle, Doug 454\u20135\n\nBredon, Anne 133\n\nBrian Auger Trinity 12, 123, 175\n\nBrian Poole and the Tremeloes 50, 60\n\nBritish Skiffle Group Championship 34\n\nBron-Yr-Aur, Wales 204\u20136, 215, 231, 233, 251, 368\n\nBrown, Buster 62\n\nBrown, James 268, 395\n\nBrown, Joe 53\n\nBrown, Mick 224, 424\n\nBrown, Phil 238, 239\n\nBrown, Rick 66\n\nBrowne, Tara 101\n\nBrubeck, Dave 183\n\nBuckley, Jeff 472\u20133, 496\n\nBuddy Guy 57, 185\n\nBuddy Holly 28, 30, 32, 41, 67\n\nBuell, Bebe 295\u20139, 301\u20135, 322, 329\u201330\n\nBuffalo Springfield 81, 132, 149, 159, 227\n\nBulwer-Lytton, Sir Edward 424\n\nBunyan, Vashti 83\n\nBurges, William 288, 289\n\nBurke, Solomon 49, 133\n\nBurne-Jones, Edward 126, 301\n\nBurroughs, William 319, 320\u20131, 467\n\nBurton, James 29, 30, 42, 68\n\nBusson, Tony 31\n\nButler, Anya 56\n\nBuxton Opera House 465\n\nByrds, the 71, 207\n\n_Caesar's Chariot_ (Boeing 720) 376, 379, 384, 386, 387\n\nCalder, Tony 69, 82\n\nCalifornia, Randy 280, 495, 496\n\nCallan, Chris 64\n\nCalvert, Pete 21, 29, 63\n\nCammell, Donald 319, 351\u20132\n\nCampbell, Glen 68\n\nCapitol Records 50\n\nCaptain Sensible 355\n\nCarson, Phil 198, 389, 429, 445, 471\n\nCarter, John 48, 63\n\nCarter-Lewis and the Southerners 44, 48, 61\n\nCasa Jimmy, Rio de Janeiro, Brazil 470\n\n_Cashbox_ 254\u20135\n\nCattini, Clem 133\n\nCBS Records 132, 153\u20134, 161, 325\n\nChannel Television 46\n\nChateau Marmont, LA 154, 155, 156, 159, 175\u20136\n\nChelsea Arts Club, London 492, 493\n\nCherry, Ava 1, 2\n\nChicago Stadium 376, 378, 379\n\nChkiantz, George 173\n\nChris Farlowe and the Thunderbirds 34\u20135\n\nChristgau, Robert 248, 270\u20131\n\n_Circus_ 321\n\nClapton, Eric 14, 20, 43, 45, 73\u20134, 75\u20137, 81, 83, 84, 85\u20136, 89, 93, 100, 129, 150, 179, 198, 199, 228, 290, 296, 423, 439, 440, 455, 460, 464, 481\n\nClark, Dick 106, 109, 111, 139, 206\n\nClarke, Arthur C.: _Childhood's End_ 275\n\nClash, the 168, 354, 400, 415, 418, 419, 423, 452, 481, 495\n\nClearwell Castle 392\u20133\n\nClifton, Peter 314, 346\u20137\n\nClinton Foundation 481\u20132\n\nCochran, Eddie 25, 30, 67, 133, 198\n\nCocker, Joe 123, 459\n\nCohn, Nudie 193\n\nCole, Richard 7, 8, 9, 154, 155\u20136, 158, 176\u20137, 178, 187, 190, 191, 196, 200, 201, 202, 204, 208, 232, 249, 256, 258\u20139, 262\u20133, 277, 285, 286, 297, 298, 299, 318, 328, 329, 330, 331, 335, 337, 338, 344, 376, 377, 378, 380, 384\u20135, 387, 390, 391, 393\u20134, 395, 424, 425, 428, 429, 431, 432, 447\n\nColeby, Barrington 244\n\nCollins, Phil 449\n\nColson, Glen 144\u20135, 451\n\nCooper, Alice 159\n\nCornell, Chris 496\u20137\n\nCorriston, Peter 317\n\nCosta's, Tooting Bec 126\n\nCoulson, Clive 183, 204\n\nCountry Joe and the Fish 160, 207\n\nCoverdale, David 462\u20133, 464, 468\u20139, 476, 489, 499\n\n_Coverdale\/Page_ 462\u20133\n\nCoy, Desmond 356\n\n_Crawdaddy_ 319\n\nCrawdaddy Club, Richmond 42\n\nCream 86, 89, 91, 100, 117, 131, 142, 150, 154, 157, 158, 168, 181\n\nCreation 99, 144\n\n_Creem_ 59, 379, 385, 446\n\nCromelin, Richard 279\u201380\n\nCrosby, Stills, Nash and Young 209, 315, 368, 453\u20134\n\nCrowe, Cameron 39, 206, 316, 318\u201319, 332, 478\n\nCrowley, Aleister 1, 2, 13, 14, 15, 33, 69, 97, 101, 112, 113, 210\u201311, 215\u201316, 217\u201325, 229, 238, 240, 242, 243\u20134, 250, 251, 253, 256, 257, 263, 273, 289, 290, 294, 306, 307\u20138, 314, 319, 320\u20131, 327, 343, 348, 350, 351, 352, 358, 370, 371, 372, 376, 381, 392, 403, 406, 410, 411, 424, 462, 489, 490, 494\n\nCrudup, Arthur 21, 61, 227\n\nCurbishley, Bill 464, 475, 477\n\nDaltrey, Roger 119, 199, 208\n\nDamned, the 355, 356, 415\n\nDann, Trevor 443, 444, 445\n\nD'Arbanville, Patti 296, 297\n\nDavies, Cyril 42\n\nDavies, Dave 59, 108\n\nDavies, Ray 59, 60\n\nDavis, Clive 153\u20134\n\nDavis, Erik 16, 246, 260, 331\u20132\n\nDavis, Stephen 187, 284, 321\u20133, 333\u20134, 376, 397\n\nDe Lane Lea Studios, London 122\n\n_Death Wish II_ (film) 434\u20135, 436, 439, 440, 489\n\nDecca 44, 49, 50\u20131, 52, 54, 61\u20132, 63, 134\n\nDeep Purple 38, 255, 273, 462\n\n_Degree of Murder, A_ (film) 118, 119\n\nDelaney and Bonnie 175, 179, 290\n\nDelsener, Ron 452\n\nDenny, Sandy 228, 246\n\nDes Barres, Michael 10, 13, 313\u201314, 331, 342, 343, 384, 385, 392\n\nDes Barres, Pamela 159, 176\u20137, 190\u20134, 197, 218, 256, 281, 283, 295, 299, 313, 314, 385\n\nDeShannon, Jackie 67\u20139, 70\u20131, 72, 83, 215\n\nDetective 294, 342\u20133, 396\n\nDexter, Jeff 79\u201380, 81, 86, 263\u20134, 290, 317\n\nDire Straits 223, 415\n\nDixon, Shirley 170\u20131\n\nDixon, Willie 139, 170\u20131, 437\n\nDominica 317, 318\n\nDonegan, Lonnie 21, 26, 20\n\nDonner, Ral 136, 268, 433\n\nDonovan 105, 116, 207, 491\n\nDoonican, Val 48\n\nDoors, the 117, 157, 159, 186, 220\n\nDowney, Jim 4\n\nDownliners Sect 60\u20131, 73\n\nDowntown Faction 143\n\nDr Feelgood 325, 393\n\nDrake Hotel, New York 271, 286\n\nDreja, Chris 63, 73\u20134, 76, 77\u20138, 93\u20134, 105, 110, 111, 112, 115, 127, 131, 134, 161, 438\n\nDrew, Richard (Zacron) 228, 229\n\nDrifters, the 36, 45, 49\n\nDriscoll, Julie 123, 175\n\nDunbar, Aynsley 133\n\nDunbar, John 290\n\nDunwoody, Gwynneth 198\n\nDylan, Bob 69, 309, 312, 315, 398, 408\u20139, 452\n\nEaling Jazz Club 40, 75, 101\n\nEarl Warren Showgrounds, Santa Barbara 125, 187, 190\u20131\n\nEarls Court Exhibition Centre, London 30, 324\u20135, 399, 479\n\nEaston, Eric 74\n\nEater 355, 356\n\nEaton, Nigel 471\n\nEbbisham Hall, Epsom 30\n\nEcker, Patricia 453, 456, 469\n\nEdgewater Inn, Seattle 186\u20137\n\nEdmunds, Dave 393\n\nElectric Lady Studios, New York 267, 270\n\nElizabeth II, Queen 317, 481\n\nEllen, Mark 443\u20134\n\nEllis, Royston 35\u20138, 497\n\nElstree Studios, Borehamwood 107\n\nElton John 291, 460, 461\n\nEmerson, Lake and Palmer 274, 354, 358\n\nEMI 43, 68, 194, 220, 253\n\nEntwistle, John 56, 89, 92, 134\n\nEpic Records 124, 129, 153\u20134, 253\n\nEpstein, Brian 53, 100\n\nEquinox Booksellers and Publishers, London 289\u201390, 305, 306, 317\u201318, 370, 410, 421\n\nErtegun, Ahmet 70, 148\u20139, 150, 151, 180, 291, 294, 325, 423\u20134, 450, 453, 481\u20132, 483\n\nEvans, Jim 38\n\nEverly Brothers 114, 192\n\nFaces, the 126, 281, 305, 438\n\nFairport Convention 133, 207, 228, 315, 423\n\nFaith No More 461\n\nFaithfull, Marianne 60, 69, 82, 85, 133, 290, 351\n\nFallon, B. P. 279, 282, 287, 313, 355, 452\n\nFarlow, Tal 45\n\nFarlowe, Chris 34\u20135, 130\u20131, 435, 456, 457\n\nFarren, Mick 281\n\nFats Domino 25, 227\n\nFender 28, 30, 37, 46, 77, 96, 124, 138, 176, 238\u20139, 439\n\nFillmore East, New York 3\u20134, 124, 128, 129, 160, 162\u20133, 179\u201380\n\nFillmore West, San Francisco 3, 117, 129, 159\u201360, 163, 175\n\nFirm, the 442, 445\u20137, 449, 453, 456, 457, 468\u20139, 489, 499\n\nFleetwood Mac 181, 232, 415\n\nFlick, Vic 60\n\nFlock 207, 208\n\nForum, LA 227, 254, 255, 256, 272, 277, 295\u20136, 299\u2013300, 377, 384, 385, 447, 479\n\nFoskett, Charlie 142\n\nFoskett, Jeff 448\n\n14 Hour Technicolor Dream, Alexandra Palace 80\n\nFowley, Kim 71\u20132, 296, 333\n\nFoxx, Cynthia 41\n\nFrame, Pete 233\n\nFrampton, Peter 141\n\nFranklin, Tony 442, 457\n\nFraser, Robert 101\n\nFrensham Pond Hotel, Surrey 310\n\nFromme, 'Squeaky' 322\u20133\n\nFulton County Stadium, Atlanta 276\n\nFuturama Grazioso 30, 31, 37\n\nGabriel, Peter 465\n\nGal\u00e1s, Diamanda 465\n\nGallup, Cliff 30\n\nGates, Samantha 275\n\nGates, Stefan 275\n\nGeffen Records 445, 462\n\nGene Vincent and the Blue Caps 30, 31\n\nGenesis Publications 490, 491\n\nGerlach, Fred 215\n\nGibb, John 43\n\nGibbs, Christopher 100\u20131, 107\n\nGibson 56, 209, 239, 245; EDS-1275 double-neck 239; Les Paul 46, 60, 108, 163\u20134, 173, 176, 432; Maestro Fuzz-Tone FZ-I 56, 58, 62\n\n_Gig_ 354, 356\u20137\n\nGirls Together Outrageously (GTOs) 165, 176, 190, 332\n\nGladsaxe Teen Club, Denmark 137\u20138\n\nGlastonbury Festival (1995) 470\u20131\n\nGoldberg, Danny 319, 322\u20133, 333, 334\n\nGolden Earring 178\n\n_Goldfinger_ (film) 60\n\nGomelsky, Giorgio 66, 74, 76, 87\n\n_Gonks Go Beat_ 54\n\nGorman, Paul 341, 491\n\nGouldman, Graham 74\n\nGraham, Bill 3\u20134, 5, 6, 7\u20138, 10, 117, 128, 160, 175, 179, 386, 388, 402, 405, 449, 472\n\nGraham, Bobby 48, 51, 53, 54, 61\n\nGraham, Davy 205\n\nGranny Takes a Trip 125, 295\n\nGrant, Gloria 342\n\nGrant, Helen 472\n\nGrant, Peter 4\u20136, 8, 10, 92, 113\u201317, 127, 128, 129, 131, 144, 186, 194\u20135, 207, 248\u20139, 250\u20131, 261, 263\u20134, 297\u20138, 304, 313, 314, 322, 325, 341, 347, 392, 404, 470; arrested for assault 287; background 113\u201314; Bath Festival and 207, 208; BBC Sessions and 250\u20131; Bindon and 3\u20139, 378, 386\u20137, 393\u20134; Bonham death and 431, 432\u20133, 434; contract with Led Zeppelin, lack of 152\u20133; death 471\u20132; _Death Wish II_ and 434, 435; drug taking 295, 342, 378; gangster image 299, 404\u20135, 426, 442; heart attack 393, 398; _Houses of the Holy_ and 274, 275; Joe Jammer and 194; JP solo career and 434, 435, 445; JP and occult, on 223\u20134; JP heroin addiction and 338; Karac Plant death and 9\u201310, 387\u20138, 389, 390; Knebworth and 398\u20139, 423\u20134, 425\u20137; _Led Zeppelin II_ and 187, 188, 193; _Led Zeppelin IV_ and 238, 239, 248\u20139; London house 341\u20132; LZ formation and 132, 144; LZ name 92; LZ record deals and 148, 150, 151\u20134; LZ singles and 169, 198; LZ split 432\u20133; LZ US\/North America tours and 154, 155, 157, 160, 162\u20133, 166, 175, 179, 183, 184, 193, 200, 201, 226, 254, 276, 278, 378, 380, 381, 382, 383, 386\u20137, 428, 429; marriage breakdown 342, 378, 402; meets Elvis 300; Oakland Coliseum attack on Matzorkis 3\u20139, 227, 327, 386\u20137, 393\u20134, 402, 431\u20132, 472, 498; police, pays off 265, 266; Plant solo career and 316, 445; _Presence_ and 334, 335; recluse 435; _The Song Remain the Same_ and 284, 285, 286\u20137, 344, 346; Swan Song and 291, 292, 293, 294, 295; tax exile 324, 326, 329, 330, 339; as Yardbirds manager 115\u201317, 127, 128, 129, 131, 132\n\nGrant, Warren 5\u20136\n\nGrateful Dead 117, 128\n\nGrech, Rick 315\n\nGreenblatt, Nanette 97, 165, 281\u20132\n\nGreenfield, Robert: _The Last Sultan_ 148, 149\n\nGretsch 38, 41\n\nGuillory, Isaac 264\n\n_Guitar Player_ 380, 458\n\n_Guitar World_ 91, 174, 199, 345, 346, 456, 461, 478\n\nGuy, Buddy 57, 185\n\nHale, Norman 339\n\nHale, Philip 427, 428\n\nHalfin, Ross 471, 488\n\nHarcourt, Charlie 142\n\nHardie, George 161, 338\n\nHarper, Roy 210, 212, 228, 253, 272, 277\u20138, 392, 414, 442\u20135\n\nHarriott, Joe 66\n\nHarris, Jet 44, 45, 47\n\nHarris, Richard 288\u20139\n\nHarrison, Billy 48\u20139, 51\u20132, 60, 64, 72, 80, 268\n\nHarrison, George 36, 64, 140, 141, 161, 179, 231, 268, 284\n\nHarvest Records 253\n\nHarvey, Leslie 382\n\nHayes, Isaac 197, 213, 261\n\nHazelwood, Lee 57\n\nHazzard, Tony 122\n\nHeadley Grange, Hampshire 206, 232\u20134, 237, 238, 240, 244, 245\u20136, 247\u20138, 269, 310, 311, 312, 313\n\nHeath, Edward 413\u201314, 431\n\nHelgeland, Brian 475\u20136\n\nHendrix, Jimi 65, 100, 117, 119, 129, 133, 154, 157, 162, 168, 173, 185, 188, 309\n\nHerman's Hermits 74, 88, 109, 116, 415, 445\n\nHermetic Order of the Golden Dawn 15, 221\n\nHeron, Mike 228\n\nHinton, Mick 334\u20135\n\nHipgnosis 274\u20135, 338\n\nHitler, Adolf 385, 414\u201315\n\nHobbs, Rick 378\n\nH\u00f6fner 25\u20136, 28, 31, 108\n\nHolmes, Jake 120\n\nHoneydrippers, the 433\u20134, 449, 450\n\nHooker, John Lee 39, 40, 227, 479\n\nHopkins, Nicky 89, 91, 118, 177\n\nHowe, Steve 268, 427\n\nHowlin' Wolf 107\u20138, 128, 133, 171, 479\n\nHuggins, Leslie 351\n\nHughes, Mary 104, 110\n\nHumble Pie 141\n\nHyatt House Hotel, LA 71, 159, 190, 204, 254, 256, 272, 280, 281, 283, 296, 321, 322, 333, 384\n\nHyde Park, London 182\u20133, 246\n\nHyland, Brian 109, 114\n\nIan Dury and the Blockheads 415, 423, 452\n\nIBC Studios, London 55, 66, 88, 102, 118\n\nIceland 206\u20137, 214, 241\n\nImmediate Records 41, 82, 83, 85, 86, 130\n\nIncredible String Band 228\n\nIndia 258\u20139, 265\u20136, 273, 466, 468, 472\n\n_Invocation of My Demon Brother_ (film) 351\n\nIron Butterfly 117, 149\u201350, 162, 163\n\nIsis-Urania Temple of the Hermetic Order of the Golden Dawn 15\n\nIsland Records 148, 151, 228, 237\u20139, 248, 292, 293, 316, 318, 454\n\nIsle of Wight Festival (1969) 398\n\nIvor Novello Awards (1977) 381\n\nIvy League 48, 56\n\nJabberwocky Studios, Dorset 267\u20138\n\nJagger, Mick 1, 13, 16, 40, 82, 83, 86, 140, 141, 161, 232, 268, 283, 296, 304, 319, 329, 336, 337, 351, 369, 400\n\nJames, Brian 356\n\nJames, Catherine 119, 126\u20137, 159, 165, 191, 192, 271\u20132, 385, 471\n\nJames, Tony 423\n\nJames Page Skiffle Group 27\u20138\n\nJameson, Bobby 83\n\nJansch, Bert 64\u20135, 205\n\nJapan 39, 257\u20138, 309, 438, 462\u20133, 464, 472\n\nJeff Beck Group 5, 128\u20139, 143, 153, 156\u20137, 183, 380\n\nJekyll, Gertrude 231\n\nJethro Tull 182, 183, 185, 457\n\nJimbo Music 53\n\nJimi Hendrix Experience, the 100, 117, 119, 133, 154, 162\n\nJimmy Page Music 211\n\nJimmy Page and the Paramounts 32\n\nJohn Mayall's Bluesbreakers 76, 83\u20135, 133, 181, 189\n\nJohnny and the Hurricanes 32\n\nJohnny Burnette Trio 107, 474\n\nJohnny Kid & the Pirates 33, 55\n\nJohns, Andy 206, 233, 245\u20136, 248, 267\n\nJohns, Glyn 43\u20134, 55, 61, 118\u201319, 138, 139\u201340, 141, 196, 206\n\nJohnson, Michael 490\n\nJohnson, Robert 43, 133, 171, 473\n\nJones, Brian 40, 85, 100\u20131, 106, 118, 182\u20133, 195\u20136\n\nJones, Charlie 465, 473\n\nJones, Davy 55, 119\n\nJones, John Paul 5, 141, 142, 152, 172, 199, 209, 223, 258, 269, 287, 315, 316, 325, 369, 425, 427, 445 493; background 134\u20135; Bonham death and 430; character 145, 186, 195\u20136; _Coda_ and 437; considers quitting LZ 310; Grant and 152, 153, 194, 471; _Houses of the Holy_ and 268\u20139; _In Through the Out Door_ and 395; joins Led Zeppelin 134\u20136, 139, 140, 141, 143, 145, 146; JP solo career and 457; Karac Plant death and 387\u20138, 389; Knebworth and 425; _Led Zeppelin I_ and 139, 141; _Led Zeppelin II_ and 195\u20136; _Led Zeppelin III_ and 207\u20138; _Led Zeppelin IV_ 234, 235, 238, 241, 245, 246, 247; Live Aid 449; LZ reunions\/attempts to reform and 449, 451, 460, 465, 469, 471, 484\u20135; LZ split and 432\u20133; LZ US\/North America tours and 8\u201310, 155, 156, 213, 226, 285, 376, 380, 381; name 44; Page and Plant and 465, 471, 476, 481; _Physical Graffiti_ 364; _Presence_ 331, 333, 336; Rock and Roll Hall of Fame induction 469; sessions with JP before formation of LZ 44, 45, 53, 82, 88, 89, 90, 91, 102, 105, 121; sigil 241; _The Song Remains the Same_ and 285, 287; tax exile 339\n\nJones, Kenney 118, 439\n\nJones, Mick 119, 182\u20133, 423, 481, 495\n\nJunco Partners 142, 143\n\nJuniper, David 196\n\nKalmes, Jack 377\n\nKanuko (Japanese girl) 258\n\nKatz, Charlie 54, 82\n\nKen Colyer's Jazzmen 26\n\nKent, Nick 315, 342, 344, 347\u20138, 398, 405, 432, 476\n\nKhan, Sultan 273\n\nKinetic Playground, Chicago 163, 178, 183, 200\n\nKing, B.B. 179, 212\n\nKing, Ben E. 181, 436, 450\n\nKing, Freddie 106\n\nKing, Rex 429\u201330\n\nKingston College of Art 74, 228\n\nKingsway Studios, London 82\n\nKinks, the 56, 59\u201360, 69, 108, 173\n\nKirke, Simon 292\u20133, 294, 394\n\nKitman, Jamie 458\n\nKizart, Willie 57\n\nKnebworth (LZ concerts, 1979) 326, 399, 404, 406, 407, 408, 416, 417\u201319, 423\u20137, 428, 452, 460, 479\n\nKnight, Ian 80\n\nKoch, Rudolph: _The Book of Signs_ 241\n\nKorner, Alexis 40, 42, 76, 131, 132, 168, 465\n\nKosmo Vinyl 423, 452\n\nKramer, Eddie 173, 174, 187\u20138, 267\n\nKrauss, Alison 483\n\nKravitz, Lenny 463\n\nLa Rue, Danny 289\n\nLaidlaw, Ray 143\n\nLaine, Denny 119, 126, 471\n\nLambert, Kit 89, 107\n\nLancastrians, the 54\n\nLane, Ronnie 170, 310, 438\n\n_Last Temptation of Christ_ _, The_ (film) 465\n\nLaverde, Durban 457, 459\n\nLeadbelly 26, 215\n\nLeander, Mike 43\u20134\n\nLeary, Timothy 220\n\nLed Zeppelin:\n\nalbums and live recordings: _BBC Sessions_ 167\u20139, 473; _The Bombay Sessions_ 273; _Celebration Day_ 486; _Coda_ 436\u20137, 460; Deluxe Editions 488; _Houses of the Holy_ 10, 267\u20139, 270\u20131, 274\u20135, 276, 277, 311, 437; _How the West Was Won_ 272, 479, 480; _In Through the Out Door_ 394\u20137, 398, 406, 417\u201318, 423, 427, 437; _The Led Zeppelin Boxed Set_ 460\u20131; _Led Zeppelin DVD_ 284, 479\u201380; _Led Zeppelin I_ 138\u201341, 144\u20135, 148\u201352, 153\u20134, 161\u20132, 175; _Led Zeppelin II_ 141, 164, 165\u20136, 169\u201375, 180, 187\u20138, 193, 194, 196\u20139, 204, 230, 474; _Led Zeppelin III_ 72, 180, 204\u201316, 228\u201330, 231, 240, 250, 317, 437; _Led Zeppelin IV_ 232\u20136, 237\u201350, 260, 261\u20132, 264, 276, 288, 310, 311, 345, 346, 421, 422, 495; _Physical Graffiti_ 269, 308\u201318, 336, 364, 447; _Presence_ 331\u201340, 347\u20138, 350, 359, 360, 363\u20134, 366, 401, 406, 431\n\nfilms: _The Song Remains the Same_ 22, 243, 284\u20138, 308, 330, 338, 339, 342, 343\u20134, 346, 361, 365, 401, 404\u20135, 425, 479\n\ngigs _see under individual venue name_\n\norigins of 89\u201393, 127, 130\u201347, 363, 388\u20139; first live shows 137\u20138, 141\u20137; first rehearsal 108, 135\u20136; name 92, 144, 152; record deal, first 148\u20139, 291; recruitment of members 130\u20134\n\nsongs: 'Achilles Last Stand' 331, 336\u20137, 360, 361, 386, 397, 484; 'All My Love' 397, 406; 'Another Way to Wales' 205; 'Babe I'm Gonna Leave You' 133, 139, 361; 'Baby Come On Home' 49; 'The Battle of Evermore' 245, 246, 360, 466; 'Black Country Woman' 269, 311; 'Black Dog' 211, 244\u20135, 246, 247, 485; 'Black Mountain Side' 64, 203, 386; 'Bonzo's Montreux' 437; 'Boogie with Stu' 311; 'Bring It On Home' 171, 187\u20138, 460, 469; 'Bron-Y-Aur Stomp' 64\u20135, 205, 226, 227, 256, 311; 'Candy Store Rock' 336, 360; 'Celebration Day' 207, 214; 'Communication Breakdown' 67, 137, 139, 143, 157, 168, 169, 198, 227, 305; 'The Crunge' 211, 268; 'Custard Pie' 313, 459, 460; 'Darlene' 423, 437; 'Dazed and Confused' 11, 120, 122, 123, 137, 139, 144, 157, 182, 199, 253, 261, 447, 479, 480; 'Down by the Seaside' 205, 311; 'D'yer Mak'er' 268; 'For What It's Worth' 227, 251; 'Four Sticks' 246\u20137; 'Friends' 204, 205; 'Gallows Pole' 204, 212, 215, 468; 'Going to California' 231, 247, 249, 256, 460, 475; 'Good Times Bad Times' 139, 157, 169, 227, 485; 'Hats Off to (Roy) Harper' 210, 212, 253, 414; 'Heartbreaker' 188, 454; 'Hot Dog' 396\u20137, 406, 425; 'Hots on for Nowhere' 336; 'Houses of the Holy' 311; 'I Wanna Be Her Man' 205; 'I'm Gonna Crawl' 397, 406; 'Immigrant Song' 204, 206, 207, 214\u201315, 230, 460, 484, 497; 'In My Time of Dying' 309, 312, 336, 461, 497; 'In the Evening' 395, 397, 406, 425, 435; 'Kashmir' 169, 311, 312, 361, 364, 386, 397, 454, 466, 485; 'The Lemon Song' 171, 177, 251; 'Living Loving Maid' 181, 188; 'Misty Mountain Hop' 246, 454, 460; 'Moby Dick' 177, 309, 386; 'Night Flight' 311; 'No Quarter' 268\u20139, 381, 465, 468; 'Nobody's Fault but Mine' 336, 360, 378, 468; 'Out on the Tiles' 226, 227; 'Over the Hills and Far Away' 205, 454, 459; 'Ozone Baby' 423, 437; 'Poor Tom' 437; 'Rain Song' 268; 'Ramble On' 181, 197; 'Rock and Roll' 245, 247, 311, 449, 460, 485; 'The Rover' 205, 311; 'Royal Orleans' 364; 'Scarlet' 315, 316; 'Sick Again' 311, 313, 460; 'Since I've Been Loving You' 207\u20138, 212, 213, 214, 226, 227, 238, 331, 378; 'The Song Remains the Same' 268; 'Stairway to Heaven' 169, 231, 233, 234\u20136, 237, 238, 239, 246, 247, 249, 254, 361, 386, 393, 425, 429, 439, 440, 449, 454, 455, 459, 466, 484, 485, 495\u20136; 'Tangerine' 72, 215, 497; 'Tea for One' 331, 336; 'Ten Years Gone' 311, 378; 'That's the Way' 205, 209, 256; 'Trampled Under Foot' 311, 313, 460; 'Trucking Little Mama' 251; 'Walter's Walk' 437; 'The Wanton Song' 311; 'Wearing and Tearing' 423, 437, 460; 'What Is and What Should Never Be' 188; 'When the Levee Breaks' 247\u20138, 262, 311, 468, 469, 492\u20133; 'Whole Lotta Love' 22, 54, 119, 168, 169\u201371, 172, 197, 198, 201, 202, 207, 227, 249, 251, 255, 267, 285, 313, 449, 454, 479, 485, 487\u20138; 'Your Time Is Gonna Come' 139\n\nsplit and reformations: Ahmet Ertegun Tribute Concert, reform for 482\u20136; Atlantic Records 40th anniversary, reform for 453\u20135; Bonham death and split 429\u201332; Carmen Plant 21st birthday, reform for 460; Jason Bonham wedding, reform for 460; Live Aid, reform for 449\u201351; Rock and Roll Hall of Fame, reform for induction 469\n\ntouring outside US _see under individual venue name_\n\nUS\/North America tours: first (1968\u20139) 154\u201366; second (1969) 175\u201380; third (1969) 182\u201394; fourth (1969) 196\u20137; fifth (1970) 200\u20132; sixth (1970) 226\u20138; seventh (1971) 253\u20137; eighth (1972) 270\u20132; ninth (1973) 276\u201387; tenth (1975) 318\u201323; eleventh (1977) 354, 357, 358, 359\u201362, 376\u201387, 401\u20132, 409\u201310; planned twelfth (1980) 428, 429\u201330\n\nLee, Alvin 181\n\nLee, Brenda 63, 67, 68\n\nLee, Jeannette 481\n\nLee, Michael 465, 473, 476, 488\n\nLee Lewis, Jerry 22, 25, 28, 31, 133\n\nLeFevre, Benji 331, 384, 430\n\nLennon, John 26, 36, 50, 123, 198, 219, 290\n\nLewis, Barbara 70\n\nLewis, Dave 450, 451, 484\n\nLewis, Ken 48, 63\n\nLewis, Leona 487\n\nLisberg, Harvey 74\n\nLittle Richard 25, 114, 182\n\nLittle, Carlo 63, 177\n\nLive Aid 449, 450, 482\n\n_Live at the Greek: Excess All Areas_ (Black Crowes\/JP LP) 477\u20138\n\n_Live on Blueberry Hill_ (LZ bootleg) 227\n\n_Live Yardbirds: Featuring Jimmy Page_ 253\u20134\n\nLiverpool Scene 182\n\nLiverpool University 144\n\nLoder, Kurt 439\u201341\n\nLondon, Laurie 30\n\nLong Beach Arena 149, 272, 479\n\n_Los Angeles Times_ 71, 230, 255, 277\n\n_Lucifer Rising_ (film) 2, 225, 307\u20138, 319, 348\u201353, 371\u20132, 435, 488\n\n_Lucifer Rising and Other Sound Tracks_ 488\n\nMacGregor, Sandy 204\n\nMadison Square Garden, New York 207, 284, 285\u20136, 287, 295\u20136, 308, 314, 318, 319, 344, 383\u20134, 447, 453, 455, 470, 475, 479, 480\n\nMalcolm Austin and the Whirlwinds 31\n\nMalibu Beach Colony, LA 330\u20131, 401\n\n_Man, Myth and Magic_ (occult book series) 14, 242\n\nManchester Free Trade Hall 39, 418\n\nManish Boys, the 54, 55\n\nManning, Terry 213, 214, 215\n\nMansfield, Mike 425\n\nManson, Charles 257, 279, 322, 351, 371\n\nManticore Studios, London 354, 356, 465\n\nMarauders, the 48\n\nMarcus Music, London 452\n\nMarquee Club, London 42, 43, 94, 95, 143\u20134, 251, 419, 460\n\nMarriott, Steve 91, 114, 130, 141, 170, 313, 476\n\nMarshall Tucker Band 423\n\nMartin, Charlotte 81, 86, 199\u2013200, 204, 205, 210\u201311, 215, 230, 251, 256, 272, 284, 301, 304, 305, 316, 326, 327, 328, 342, 347, 349, 352, 390, 391, 421\u20132, 425, 434, 438, 447, 453, 469, 479\n\nMartin, Gavin 171\n\nMartin, Grady 57\n\nMartinez, Paul 449\n\nMarvin, Hank 44\u20135, 268\n\nMassot, Joe 284\u20135, 286, 287, 314, 346\n\nMatlock, Glen 355\u20136\n\nMattacks, Dave 228\n\nMattix, Lori 1, 282\u20134, 296, 298, 299, 322, 447, 469\u201370, 491\n\nMatzorkis, Jim 3, 5\u20137, 386\u20137\n\nMax's Kansas City, New York 287\n\nMay, Phil 293, 327\n\nMayer, Roger 58, 77\n\nMayfair Ballroom, Newcastle 141, 249\n\nMcAlpine, Sir Robert 328\n\nMcAuley, Jackie 52\n\nMcCallum, Sr., David 99\n\nMcCartney, Paul 89, 123, 220, 264, 460\n\nMcCarty, Jim 74, 76, 94, 103, 109\u201310, 120, 121, 123, 127, 130, 438\n\nMcKay, Adam 492, 493\n\nMcKeever, Jack 472\n\nMcLaren, Malcolm 295, 325, 433\n\nMcLaughlin, John 45\n\nMeehan, Tony 44, 45, 47, 142\n\nMeissonnier, Martin 465, 467\n\n_Melody Maker_ 59\u201360, 64, 75, 182, 228, 261, 339, 398, 406\u20137, 427\n\nMemphis Slim 39, 43\n\nMena House Hotel, Cairo 9, 381, 385, 409\u201310\n\nMendelsohn, John 13, 161\u20132\n\nMercy, Miss 176\n\nMermaid Festival, London (1961) 37\n\nMichel, John 319\n\nMiles, John 456, 459\n\nMirror Sound, LA 159\n\nMitchell, Joni 247, 271\n\nMitchell, Mitch 133\n\nMoby Grape 117, 132, 145, 212\n\n_Mojo_ 212, 292, 470\u20131\n\nMonkees, the 54, 119\n\nMonsters of Rock Festival, Castle Donington (1990) 460\n\nMoody Blues, the 77, 119, 207\n\nMoon, Keith 89, 90, 91, 92, 93, 133\n\nMoore, Scotty 21\u20132, 29, 31, 61\n\nMorgan Studios, London 181, 437\n\nMorocco 312, 326, 327, 331, 333\u20134, 397, 410, 467\n\nMorrison, Jim 186, 220\n\nMorrison, Van 48, 49, 51, 399\n\nMost, Mickie 50, 63, 91, 92, 105, 114, 115, 116, 120, 122, 129, 131, 155, 195\n\nMove, the 132\n\nMr Freedom, London 152, 491\n\nMTV _Unplugged_ 464\u20138, 476\n\nMuddy Waters 129, 131, 133, 169\u201370\n\nMurphy, Matt 43\n\nMusicland Studios, Munich 334, 335, 336\u20137, 339\n\nMyer, Michelle 333\n\nMyers, Marc 171, 172, 174\n\nMystic Studios, LA 177\n\nNakao, Michi 467\n\nNapier-Bell, Simon 86\u20138, 89, 91\u20132, 95\u20136, 102, 104, 106, 107, 108, 110\u201312, 114\u201315, 116, 228\n\nNassau Coliseum, New York 270, 305, 318\n\nNeal, Peter 24\n\nNeil Christian and the Crusaders 38\u20139, 46, 47, 53, 76\u20137, 96, 116, 135, 142\n\nNelson, Ricky 22, 29, 30, 41\u20132, 67, 69\n\nNevison, Ron 310\n\nNew Barbarians, the 423, 426\n\nNew Yardbirds, the 130\u201347\n\nNewport Jazz Festival, Rhode Island (1969) 183\u20134\n\nNico 85\n\nNilsson, Harry 116\n\nNitzsche, Jack 68\n\n_NME_ 14, 99\u2013100, 106, 169, 182, 199, 281, 342, 344, 347\u20138, 352, 356, 398, 399\n\nNoone, Peter 445\n\nOakland Coliseum 3\u201310, 227, 327, 386\u20137, 393, 429, 431\u20132, 472\n\nOats, Bobby 32, 33\n\nObs-Tweedle 131\u20132\n\nO'Dell, Dick 273\n\n_Old Grey Whistle Test, The_ (TV programme) 442\u20135, 446\n\nOldham, Andrew Loog 44, 50, 69, 74, 82\u20133, 85, 99\u2013100\n\nOlympic Sound Studios, London 138\u201340, 173, 206, 215, 232, 238, 269, 487\n\n_Once More with Felix_ (TV programme) 203\n\nOrbison, Roy 30, 118\n\nOrdo Templi Orientis (O.T.O.) 221, 224\u20135\n\nOsbourne, Ozzy 16, 220, 475\n\n_Outrider_ (JP solo LP) 455\u20139, 478\n\nOxford Union 497\u20138\n\nPace, Charles 218\n\nPage and Plant: _No Quarter: Jimmy Page and Robert Plant Unledded_ 464\u201375, 488, 499; _Walking into Clarksdale_ 473\u20134, 488; Walking into Everywhere tour 474\u20135\n\nPage, Ashen Josan (son) 470\n\nPage, James (father) 19, 23, 24, 34, 97, 424\n\nPage, James Patrick (son) 453, 455\n\nPage, Jimena (wife) 469\u201370, 475, 476\n\nPage, Jimmy: Beijing Olympics (2008), plays at closing ceremony of 487; birth 19\u201320; Boleskine House and 15, 217\u201319, 221\u20133, 273, 287\u20138, 307, 321, 358, 370, 411, 462; Bonham death and 430, 444; charity work with impoverished Brazilian children 438\u201340, 445\u20136, 481; childhood 20\u201339; children 205, 215, 251\u20132, 256, 304, 305, 315, 326, 327\u20138, 338, 347, 390, 391, 422, 434, 447, 453, 455, 470, 475\u20136, 492 _see also under individual child name_ ; cocaine and 4, 195, 202, 265, 309, 313, 331, 425, 429, 432, 437\u20138, 446\u20137, 458; conservative nature 413\u201314; _Coverdale\/Page_ 462\u20133; death threats 256\u20137, 322, 470; diet 38, 377, 458; digitalisation, on 395\u20136, 445; Dominica, visits 317, 318; finances 33, 53\u20134, 69\u201370, 81, 112, 116, 126, 132, 136, 139, 144, 146, 148, 151, 155, 180, 194, 201, 211, 231, 288\u20139, 354\u20135, 420\u20131, 428, 491; Firm, the 442, 445\u20137, 449, 453, 456, 457, 468\u20139, 489, 499; first groups 26\u201339; first TV appearance 27\u20138; fuzzbox, Mayer designs first 58, 77; _Gig_ interview with author (1977) 357\u201375; Grant death and 471\u20132; groupies and 1, 159, 164\u20136, 176\u20137, 178, 186\u20137, 190\u20134, 197, 218, 249, 256, 279, 281\u20134, 296, 298, 299, 313, 314, 332, 385, 447, 469\u201370, 491; Guadeloupe, visits 390, 447; guitar, begins to play 20\u20136; guitars _see under individual brand name_ ; heroin and 4, 10, 195, 196, 202, 290, 295, 309, 315, 316\u201317, 324, 331, 335, 338, 342\u20133, 353, 357, 379, 388, 390, 391\u20132, 395, 431, 432, 437, 438, 439, 447, 458; Hitler, on 414\u201315; Karac Plant death and 9\u201310, 387\u20138, 389, 390, 391, 402; Knebworth interview with author, _NME_ , 4 August 1979 ('Smiling Men with Bad Reputations') 399\u2013423; Led Zeppelin and _see_ Led Zeppelin _and under individual band member name_ ; love life _see under individual partner name_ ; marriages 438, 453, 456, 469\u201370, 475, 476; OBE 481; occult, interest in 1\u20132, 3\u20134, 13\u201316, 19, 33, 69, 97, 101\u20132, 112, 113, 200, 210\u201311, 215\u201325, 229, 231, 238, 240\u20134, 249, 250, 251, 253, 256, 257, 262\u20133, 265, 273, 282, 289\u201390, 294, 306\u20138, 314, 319, 320\u20131, 327, 343, 345, 346, 348\u201353, 358, 369\u201373, 376, 381, 388\u20139, 390, 392, 395, 403, 406, 410\u201311, 424, 435, 462, 483, 488, 489, 490, 494; Old Mill House, Clewer 428, 430, 436; _Outrider_ 455\u20139, 478; Oxford Union speech 497\u20138; Page and Plant and _see_ Page and Plant; Pangbourne home 98, 105, 127, 132, 133, 139, 172, 176, 194, 200, 210, 211, 229, 230, 233; Plant solo record deal with Atlantic, reaction to 445; Plant's growing influence within LZ, on 484; Plumpton Place home 231, 284, 288, 292, 304, 305, 311, 314, 395, 389, 427, 428; producer 35, 42, 52, 83\u20134, 91, 92, 122, 130, 138\u20139, 161, 162, 172, 187\u20138, 195, 214, 247\u20138, 364, 396, 456, 472, 473; publishing company, sets up 69; punk\/New Wave and 355\u20136, 415\u201316; recluse 98, 244, 345, 433, 434, 435, 438, 471; Robbie Williams feud 494\u20135; session guitar player 43\u201395; Show of Peace Concert, Beijing (2010) 489\u201390; solo career _see under individual band, album and song name_ ; soundtracks _see under individual movie name_ ; Sutton Art College, Surrey 39, 41, 42, 45, 81, 93, 196; Tower House home 288, 302, 303, 306, 308, 342, 348, 349, 428, 434, 404; violin bow, use of 39, 99, 120, 124, 144, 157, 182, 199, 332; Yardbirds, joins 95\u20136 _see also_ Yardbirds; Zoso sigil 16, 241\u20133, 260, 485\n\nPage, Patricia (mother) 19, 23, 24, 27, 81, 97, 446, 494\n\nPage, Scarlet (daughter) 205, 251\u20132, 256, 304, 305, 315, 326, 327\u20138, 338, 347, 390, 391, 422, 434, 447, 492\n\nPage, Zofia Jade (daughter) 470, 475\u20136\n\nPage Motors, Epsom 23, 407\n\nPallenberg, Anita 100\u20131, 106, 118\n\nPark Lane Hotel, New York 342\n\nParker, Bobby 334\n\nParker, Colonel Tom 342\n\nParlophone 72\n\nParsons, Steve 'Snips' 225, 307, 308, 469\u201370, 488\u20139\n\nPeel, John 117, 167\n\nPegg, Dave 228\n\nPenderecki, Krzysztof 39\n\nPerkins, Carl 35, 227\n\nPerry, Joe 460, 469, 476\n\nPettifer, Julian 37\n\nPhiladelphia Summer Pop Festival (1969) 185\n\nPhillips, Sam 57, 87\n\nPhillips, Eddie 99, 144\n\nPhillips, Esther 69\n\nPickett, Kenny 145\n\nPickingill, 'Old George' 240\n\nPink Floyd 128, 207, 274, 327, 400, 415, 460\n\nPlant, Carmen 146, 204, 205, 327, 329, 387, 460\n\nPlant, Karac 9\u201310, 327, 329, 387\u20138, 393, 397, 402, 432, 451\n\nPlant, Logan 397\n\nPlant, Maureen 146, 160, 203\u20134, 327, 328, 329, 335, 387, 388, 397\n\nPlant, Robert 8, 11, 23, 66\u20137, 145, 170, 171, 174, 269\u201370; Ahmet Ertegun Tribute Concert (2007) 482\u20136; Atlantic Records 40th anniversary and 453\u20135; Bonham punches 257; Bron-Yr-Aur, Wales, visits with JP 204\u20136, 215, 231, 233, 251, 368; car crash and recovery 327\u20139, 330, 331, 339, 358, 363, 366\u20137, 369, 374, 377, 402, 431, 433, 451; control of LZ agenda after split 449\u201350, 480\u20131; death of son and 9\u201310, 387\u20138, 389, 390, 393, 451; _Fate of Nations_ 463\u20134; first LZ record deal and 151; Honeydrippers and 433\u20134, 449, 450; _The Honeydrippers: Volume One_ 450; _Houses of the Holy_ and 268, 269; _In Through the Out Door_ and 395, 396; joins Led Zeppelin 131\u201347; laryngitis 251, 357, 358, 380; _Led Zeppelin II_ and 170, 171, 173, 174; _Led Zeppelin IV_ and 235\u20136, 240, 241, 245, 246, 247; Live Aid 449; LZ US\/North American tours 154, 155, 156, 157, 158, 159, 160, 161, 163, 184, 185\u20136, 202, 226, 276, 384, 385, 386, 387; marriage _see_ Plant, Maureen; meets Elvis 300; money, tightness with 257, 269; nodules operation 308; _Now and Zen_ 452; Page and Plant project and _see_ Page and Plant; _Physical Graffiti_ and 312, 364; _Pictures at Eleven_ 435\u20136; _Presence_ and 332, 334, 335, 363; punk and 355\u20136; _Raising Sand_ 483\u20134, 485\u20136; recommends Bonham to JP 133\u20134; _Sixty Six to Timbuktu_ 480; solo record deal 445; _The Song Remains the Same_ and 287, 344\u20135; tax exile 325, 330; Turd Burglars and 393\n\n_Playboy_ 219, 300, 304\n\nPlayhouse Theatre, London 167\u20138\n\nPlaza Hotel, New York 180, 296, 318, 355, 384\n\nPlymouth Brethren 222\n\nPolar Studios, Stockholm 394\u20135\n\nPolydor Records 150\n\nPontiac Silverdome 381\n\nPoole, Brian 50, 60\n\nPowell, Aubrey 274, 275\n\nPratt, Guy 462\u20133, 476, 487\u20138\n\nPre-Raphaelite movement 125, 126, 127, 288, 301, 344, 345, 388, 391, 408\n\nPresley, Elvis 20\u20132, 25, 29, 30, 61, 67, 69, 87, 103, 133, 136, 164, 193, 255, 268, 283, 295\u20136, 299\u2013301, 342, 388, 396, 401, 414, 446, 450\n\nPreston, Neal 385\n\nPretty Things, the 48, 61, 73, 293\u20134, 327, 396\n\nPrince, Viv 48\n\nProby, P. J. 60, 69, 72, 136\u20137\n\nProcol Harum 133\n\npunk rock 13, 96, 238, 325, 336, 354\u20136, 388, 398, 399, 400, 401, 408, 415, 416, 423, 437, 481\n\nPye Studios, London 83\u20134\n\nQuarrymen, the 26\n\nR&B All-Stars 42\u20133\n\nRainbow Bar and Grill, LA 280, 299, 333\n\nRAK Management 115, 128\n\nRalphs, Mick 293\n\nRamzy, Hossam 465\n\nRao, Vijay Raghav 273\n\nRCA 21\u20132\n\nRedding, Otis 75, 268\n\nRed E. Lewis and the Redcaps 32, 33, 34, 35\u20136, 38\n\nRedding, Noel 177\n\nRedding, Otis 75, 268\n\nRees, Paul 238, 466, 476\n\nReeves, Paul 125\u20136, 341\u20132\n\nRegal Zonophone 194\n\nRegent Sounds Studio, London 72\n\nReid, Terry 131, 141\u20132, 154\n\nRelf, Keith 74, 75, 94, 96, 102, 107, 110, 120, 121, 123, 124, 125, 130, 141, 498\n\nRenbourn, John 64, 105\n\nReuss, Theodor 221\n\nR. G. Jones Studios, Surrey 35\n\nRhodes, Greece 327\u20139, 433\n\nRhodes, Orville 'Red' 57\n\nRichard, Cliff 32, 36, 45, 61, 79, 83, 114\n\nRichards, Keith 12, 13, 40, 57, 82, 83, 101, 201, 315\u201316, 369, 384, 390, 391, 400, 421, 423, 447\n\nRimmer, William 292\n\nRobbins, Marty 57\n\nRoberts, Andy 182\n\nRoberts, Tommy 152, 491\n\nRoberty, Marc 429\n\nRobinson, Chris 476\u20137, 478\n\nRobinson, Lisa 276\u20137, 379, 425\n\nRock and Roll Hall of Fame 469\n\nRockfield Studios, Monmouth 435\u20136\n\nRodgers, Paul 292, 315, 440, 442, 444, 445\n\nRodney's, LA 279, 283, 389\n\n_Rolling Stone_ 13, 39, 63, 118, 121, 161\u20132, 164\u20135, 206, 229, 262, 264, 309\u201310, 311, 316, 318, 319, 332, 398, 439\u201340, 451, 458, 478\n\nRolling Stones, the 13, 40, 44, 50, 57, 63, 69, 73, 74, 82\u20133, 100\u20132, 103, 106, 112, 116, 126, 138, 140, 152, 163, 168, 171, 172, 182\u20133, 232, 233, 260, 264, 268, 276, 279, 291, 293, 309, 310, 315\u201316, 334, 336, 337, 351, 373, 377, 391, 400, 422, 438, 481\n\nRose Palace, Pasadena 177\n\nRose, Tim 134\n\nRosen, Steven 5, 91, 92, 380\n\nRough Trade Records 481\n\nRoundhouse, London 145\u20136\n\nRowe, Dick 50\n\nRowland, Bruce 315\n\nRoxy, London 355, 356, 415\n\nRoyal Albert Hall, London 106, 182, 198, 199, 208, 284, 344, 418, 437, 438\u20139, 479, 491\n\nRundgren, Todd 296, 298, 302\u20133, 304, 423\n\nSabet, Scarlett 492\u20133\n\nSafer, Jennifer 294\n\nSam the Sham and the Pharaohs 109\n\nSamwell-Smith, Paul 74, 75, 88, 94, 438, 498\n\nSanchez, Judy 165\n\nSanchez, Karen 165\n\nSander, Ellen 178, 179\n\nsarangi (bowed Indian instrument) 273\n\nSarne, Mike 48\n\n_Saturday Club_ (radio show) 122, 123\n\nScene Club, New York 129\n\nSchaefer Music Festival, New York (1974) 315\n\nSchl\u00f6ndorff, Volker 118\n\nScoppa, Bud 456, 458\n\nSCREAM (Supporting Children through Re-Education and Music) 476\n\nScreaming Lord Sutch and the Savages 12, 38, 62\u20133, 177, 194, 273\n\nSearchers, the 68, 154\n\nSeattle Pop Festival (1969) 186\n\nSecunda, Tony 132\n\nSex (London emporium) 295, 325\n\nSex Pistols, the 12, 295, 325, 355\u20136, 379, 395, 423, 433\n\nShadows 36, 44, 45, 58, 114, 254, 268\n\n_Shaft_ (film) 261\n\nShankar, Ravi 64, 273\n\nSharks, the 225, 307, 469, 488\n\nShearmur, Ed 465\n\nSheeley, Sharon 67\n\n'She Just Satisfies' (JP solo record) 69\u201370\n\nShepperton Studios, Surrey 314, 324, 344\n\nShotgun Express 12, 128\n\nShow of Peace Concert, Beijing (2010) 489\u201390\n\nSilhouettes, the 43\n\nSilverhead 313\n\nSilvester, Andy 433\n\nSimonon, Paul 400\n\n_Six-Five Special_ (TV programme) 26\n\nSkidmore, Alan 66\n\nskiffle 26\u20139, 34, 44\u20135\n\nSlade, Chris 442\n\nSmall Faces, the 91, 96, 114, 118, 130, 141, 170, 171, 438, 476\n\nSmith, Richard Digby 212\n\nSmith, Tony 249\n\nSonny Boy Williamson 66\u20137, 75, 133\n\nSpare, Austin Osman 14, 242\u20133, 489, 492\n\nSpeakeasy, London 80, 86, 234, 302\n\nSpector, Phil 52, 69, 82, 159\n\nSpence, Lewis: _The Magic Arts in Celtic Britain_ 245\n\nSpencer Davis Group 91, 130\n\nSpicer, John 38\n\nSpirit 145, 184, 280, 495\u20136\n\nSpringfield, Dusty 87, 150\n\nSquire, Chris 433\n\nStamos, John 448\n\nStamp, Chris 56, 89\n\nStargroves, Hampshire 232, 268, 269, 311\n\nStarr, Ringo 53, 220\n\nStarr, Sable 280\u20131, 282\n\n_Starship_ (Boeing 720) 276, 286, 318, 376\n\nSteele, Tommy 30, 114\n\nStein, Mark 187\n\nStevens, Joe 287\n\nStewart, Al 65\n\nStewart, Ian 'Stu' 315, 438, 440\n\nStewart, Rod 12, 16, 128, 129, 143, 255, 281, 477\n\nStiff Records 355\n\nStigwood, Robert 89\n\nStokes, Tez 142\n\nStone the Crows 261, 293, 382\n\nStorm, Danny 31\u20132\n\nStrange, Billy 57\n\nStrong, Barrett 35, 429\n\nSubiaco Oval, Perth 266\n\nSullivan, Big Jim _see_ Big Jim Sullivan\n\nSun Ra 178, 183\n\nSun Studio, Memphis 57, 87, 107, 164\n\nSuperhype Music 152\n\n_Supershow_ (TV show) 480\n\nSutton Art College, Surrey 39, 41, 42, 45, 93, 196\n\nSwan Song Records 64, 291\u20136, 298, 299, 309, 310, 322, 325, 328, 334, 342, 349, 352, 356\u20138, 388, 393, 394, 396, 401, 403, 406, 422, 430, 435, 436, 437, 465\n\nTaj Mahal 160, 189\n\nTalmy, Shel 50, 52, 53, 54, 55\u20136, 59, 60, 68, 99, 314\n\nTampa Stadium, Florida 276, 382\u20133\n\nTaylor, Bobby 35\n\nTaylor, Derek 302\n\nTaylor, Heather 119, 126, 199\n\nTaylor, Mick 182, 316\n\nT-Bone Walker 39, 40\n\n10cc 74, 395\n\nTen Years After 181, 183, 360\n\nTerrace Ballroom, Salt Lake City 187\n\nTexas International Pop Festival, Lewisville (1969) 194\n\nThailand 258, 267\n\nThee Experience, LA 126, 177, 190, 192\n\nThee Image, Miami 164\n\nTheis, Jeanne 329\u201330\n\nThelema 215, 221, 222\u20135, 307\u20138, 316, 327 381, 489\n\nThem 48\u20139, 50\u20132, 72\n\nThin Lizzy 334, 457\n\nThompson, Tony 449, 450, 451\n\nThorgerson, Storm 274\u20135\n\nThree Dog Night 125, 175, 178\n\nTidmarsh, Chris 32, 33, 34, 38\n\nTolinski, Brad 42, 65, 85, 213, 232\u20133, 239\n\nTolkien, J. R. R. 204, 205, 246\n\n_Top Gear_ 167\n\n_Top of the Pops_ 167, 474\n\nTopham, Anthony 'Top' 73\u20134\n\nTownshend, Pete 56, 92, 108, 178\u20139, 371, 400\n\nTraffic 98, 168, 204, 281\n\nTredoar 427\n\nTremeloes, the 50, 60\n\nTridents, the 76, 77\n\nTroubadour, LA 227\u20138\n\n_Trouser Press_ 106, 240\u20131, 336, 379, 400\u20131, 414\n\nTurd Burglars, the 393\n\n2i's Coffee Bar, London 79, 114, 264\n\nTyler, Steven 469, 476, 487\n\nUhelszki, Jaan 379, 385\n\nUIC Pavilion, Chicago 459\n\n_Uncut_ 128, 134, 185, 189, 434\u20135, 485\n\nUnited Nations: Pathways to Peace 489\u201390\n\nUniversity of Surrey, Guildford 144\n\nUpwood, Sally Anne 32\u20133\n\nUtopia 423\n\nValentine, Penny 102, 104\n\nVanilla Fudge 124, 150, 154, 156, 157, 158, 175, 186, 187\n\nVelodromo Vigorelli, Milan 252, 256\n\nVelvet Underground, the 117\u201318\n\nVentures, the 57\u20138, 254\n\nVernon, Mike 55\n\nVincent, Gene 25, 29, 30, 31, 67, 114\n\nWalker Brothers 118\n\nWall, Mick 132, 163, 197, 212, 214, 250, 389, 454, 455, 477\n\nWaller, Mickey 66, 128\n\nWallis, Chris 144\n\nWalsh, Joe 173, 297\n\nWarhol, Andy 117, 118, 287, 491\n\nWarner Brothers Records 302, 475, 476\n\nWaters, Roger 327\n\nWatts, Charlie 63, 86\n\nWatts, Michael 407\n\nWEA Records convention (1977) 389\u201390\n\nWealleans, Jon 341\u20132\n\nWeiss, Steve 153\u20134, 202, 285, 286\n\nWelch, Chris 35, 106, 162\n\nWembley Arena 447\n\nWembley Empire Pool, London 260\n\nWestwood, Vivienne 295, 325\n\nWexler, Jerry 70, 148, 149, 150\u20131, 188, 197, 291\n\nWhisky a Go Go, LA 79, 159, 161, 175, 176, 177, 256, 280\n\nWhite, Alan 433\n\nWhitehead, Peter 199, 284\n\nWhitford, Brad 460\n\nWho, the 56, 89, 91, 92\u20133, 107, 119, 133, 134, 154, 157, 164, 168, 178\u20139, 373, 400, 477\n\nWickham, Vicki 87, 88\n\nWilliams, David 23, 24, 25, 26, 27, 28, 29, 40\n\nWilliams, Robbie 494\u20135\n\nWilson, B. J. 133\n\nWinner, Michael 434\u20135, 489, 494\n\nWinterland Ballroom, San Francisco 175, 196\u20137\n\nWinwood, Steve 91, 98, 130, 281, 439, 445\n\nWizard, Bruno 237\u20138\n\nWood, Krissy 305, 315\u201316, 322, 326, 347, 425\n\nWood, Ron 128, 305, 315\u201316, 384, 395, 423\n\nWoodroffe, Jezz 436\n\nWoodstock Festival (1969) 181\n\nWrecking Crew 57\n\nWright, Joe 'Joe Jammer' 163\u20134, 183, 184\u20135, 194\u20136, 210\u201311, 388, 395\u20136\n\nWyatt, Rod 17, 21, 24, 26, 29, 31\u20132, 33, 34, 63\n\nYardbirds, the 3, 42, 63, 66, 73\u20138, 80, 87\u201397, 99\u2013100, 101, 102\u201312, 115\u201329, 130, 132, 135, 137, 138, 139, 141, 142, 143, 146, 153\u20134, 160, 163, 165, 170, 184, 195, 206, 213, 215, 224, 253, 287, 341, 363, 369, 438\u201341, 459, 460, 477, 479, 498\n\nYeats, W. B. 15, 221\n\nYes 268, 427, 433, 454\n\nYorke, Ritchie 162, 163, 171, 187, 188\u201390\n\nYoung, Charles M. 398\n\nYoung, Neil 149, 469, 474\n\nYoungbloods, the 120\n\nZephyr 156, 157\n\nZos Kia Cultus 243\n\n_Zoso: Jimmy Page by Jimmy Page_ 490\u20131\n\nZZ Top's First Annual Rompin' Stompin Barn Dance 314\u201315\n\n# About the Publisher\n\nAustralia\n\nHarperCollins Publishers (Australia) Pty. Ltd.\n\nLevel 13, 201 Elizabeth Street\n\nSydney, NSW 2000, Australia\n\nwww.harpercollins.com.au\n\nCanada\n\nHarperCollins Canada\n\nBay Adelaide Centre, East Tower\n\n22 Adelaide Street West, 41st Floor\n\nToronto, ON, M5H 4E3, Canada\n\n\n\nIndia\n\nHarperCollins India\n\nA 75, Sector 57\n\nNoida, Uttar Pradesh 201 301, India\n\n\n\nNew Zealand\n\nHarperCollins Publishers (New Zealand) Limited\n\nP.O. Box 1\n\nAuckland, New Zealand\n\nwww.harpercollins.co.nz\n\nUnited Kingdom\n\nHarperCollins Publishers Ltd.\n\n1 London Bridge Street\n\nLondon SE1 9GF\n\nwww.harpercollins.co.uk\n\nUnited States\n\nHarperCollins Publishers Inc.\n\n195 Broadway\n\nNew York, NY 10007\n\nwww.harpercollins.com\n","meta":{"redpajama_set_name":"RedPajamaBook"}}
+{"text":"\n\nTafelberg\nThe layout of this digital edition of Gang Town may differ from that of the printed version, depending on the settings on your reader. The layout displays optimally if you use the default setting on your reader. Readers can experiment with the settings to have the book displayed differently.\nIn memory of my father.\n\nYou were ever present here.\n\nand\n\nAlex la Guma,\n\nwho understood\nIntroduction\n\nBoys everywhere have a need for rituals marking their passage to manhood. If society does not provide them they will inevitably invent their own.\n\nJoseph Campbell, mythologist\n\nOne night before embarking on this book I dreamed I'd been allocated a house in a rural village. It turned out to be a single wall with an old door and dirt floor, nothing else. I spent some time cleaning the floor and, as evening fell, there was a knock on the door. I opened and a hoard of ragged, hungry-looking local children flooded in. I thought: 'I have nothing for them.' They were very sweet but rowdy, so after a while I asked them to leave, but they wouldn't. Eventually I shoved a few through the door saying: 'Go outside now.' A boy looked at me, then at the sky where the roof should be and the sides where walls should be and said: 'There's no inside.'\n\nWhen I awoke the meaning of the dream was clear. For around 30 years, on and off, I'd been highlighting the plight of young people at risk in Cape Town in books and lectures. I had co-founded an organisation, Usiko Trust, to take young men from distressed families to beautiful wilderness places and help them build resilience in the face of absent fathers, poverty, shame and the hyper-masculinity of gang life. The message from the world of dreams was that this was just a start. So far all I had was a wall with a door through which children could enter. The structure was incomplete with no roof for protection from the elements. There was still a lot to do before the building was habitable. And children in need were not people against whom I could shut the door.\n\nCape Town is my adopted city \u2013 I grew up in the Eastern Cape \u2013 but it was love at first sight. On my initial visit in the 1960s, a journalist friend said I couldn't understand the city unless I spent time in District Six. We wandered up Hanover Street late one afternoon past scruffy little shops, corner cafes, a bustling fish market and the Star, Avalon and British bioscopes. It was alive with people and swarming with beautiful children. People said hi and howzit and did we have a smoke for them? They were happy to chat, interested in why we were there and warned us to be careful of the skollies at night.\n\nFrom that moment Cape Town was for me this kind of place and these sort of people: friendly, easy going, funny and warm. That they were deemed 'coloured' under apartheid seemed irrelevant to me. Which was odd, really. I was 'white' and my sister and I were raised in a simple, racially defined family, my father a stern, honest policeman. It's not that we never questioned apartheid; we never really noticed it. It was just the way things were. For me, though, the idea of classifying people by their colour just wouldn't stick. The more different they appeared to be tonally or culturally, the more interesting I found them. So much so that, in the late 1960s, I joined a 'black' newspaper \u2013 The World \u2013 and went to live in Soweto. My mother went proudly to buy a copy to see her son in print and phoned me aghast. 'What am I going to tell my friends when they ask me where you work?' she asked, tearfully.\n\nRelocating to Cape Town, several years later, neighbourhoods like District Six, Lower Claremont, Harfield Village and Elsies River felt... comfortable. In a way I couldn't explain, these were people with whom I didn't have to put up a front and pretend anything. Their generosity of spirit was embracing. And that's when I became angry at the way they were being treated as second-class citizens, pushed out of their homes into racial ghettoes. But what incensed me even more was the effect on their children. Families were breaking under the strain, stress levels were rising, kids were forming surrogate families described as gangs and substance abuse was going through the roof.\n\nMy wife and I moved into a cottage in Harfield Village before segregation had ripped its coloured community apart and I began hanging out in the newly-formed racial ghettos to see the impact of the Group Areas Act on families. Many told me that when the time came to move, grandparents who couldn't bear to lose their community simply died of broken hearts. Through meeting a remarkable person and sometime drug merchant named Chicken, I was introduced to Bobby and Fatima April in Hanover Park. Bobby, known as Stone, was the leader of a gang that began in District Six as Bungalow 13 (B13) and later became the Mongrels. Stone realised I was genuinely interested and not just snooping. He let me spend time with the gang and was happy to answer my questions. Stone was proud of his gang and delighted that 'someone from the university' was interested in it.\n\nThere were things I found out that astounded me, but which I could never break trust and divulge. The sheer size of gang enterprise and the criminal underworld, even in the early 1980s, was astonishing. The Mongrels showed me their rituals and signs, where the drugs were coming from and which cops were on the take. In return I made myself useful taking photographs for Stone, doing gangland weddings and far too many funerals. I was in his headquarters one day when a pantechnicon offloaded bags of cannabis from special compartments welded into its understructure. The trucking line, I found out, was owned by the son of one of the apartheid government's most senior cabinet ministers at the time.\n\nMy association with the Mongrels and several other gangs resulted in a book The Brotherhoods. This was followed, several years later, by a closer look at gang rituals which became Gangs, Rituals and Rites of Passage. And here I was in 2014, back in gangland nearly two decades later. The idea was to dust off my old research, see how things had changed under democracy and bring The Brotherhoods up to date. How wrong I was. The result would be an entirely new perpective and a new criminology of deviance.\n\nIn the intervening years, my adopted city had changed almost beyond recognition. On the one hand it is now more attractive, with many of the country's best restaurants, clubs and coffee shops. It is consistently rated in the top 10 international tourist destinations and celebrities from abroad are often seen strolling along its waterfront, tanning on its beaches or enjoying themselves on elegant wine farms nearby. You can be whisked to the top of Table Mountain by a new, high-tech cable car where, after dark, the city below twinkles like scattered jewels. Many foreigners, charmed by its languid atmosphere and with strong First World currencies, have bought sea-facing homes they'd never afford back home. For holidaymakers it's easy Africa, offering the amenities of Europe or America with added sunshine and the spice of adventure.\n\nBut the city has also become increasingly violent. As the sun dips in the west, the iconic mountain casts a dark shadow across the Cape Flats and some of the most dangerous neighbourhoods in the world. This is not surprising. Cape Town is home to thousands of adolescents on the road to nowhere. In overcrowded townships the chance of death by violence is now higher than in some of the world's most volatile war zones. Here statistics trump hyperbole. In one year, between April 2014 and March 2015, there were six murders and seven attempted murders a day, 30 637 reported assaults (84 a day)1. Most of the victims and perpetrators are young men labelled under apartheid as coloured or black.2 In the absence of recreational amenities, sound schooling or, in many cases, stable family structures, young people have nothing to do but hang out in the streets, form friendship groups and fight or fuck each other. They do this in the knowledge that life is now, the future holds a frightening emptiness and, in many areas, the possibility of death before the age of 30 is a strong possibility.\n\nForeigners lounging on palm-lined Camps Bay beach gazing at the steep mountains framed by gossamer clouds would find it hard to imagine the shootouts, drug wars and human trafficking taking place a few kilometres from where they sit. Locals in the mountain suburbs are more aware of places unsafe to venture and the sort of people who look like trouble. They live in hope that 'troubles' won't spill over into their neighbourhoods. Elsewhere, especially after dark, fear stalks the streets, children are locked inside for safety and the nocturnal knock on the door is not answered. Many of these areas are under effective criminal governance and police fear to exit their patrol vans.\n\nWhen groups give themselves a collective name and undertake actions seen as anti-social, they are described by both the police and themselves as gangs, with all the freight the word implies. In South African law, gangs are illegal though pervasive and despite the law, almost unstoppable social formations. Adolescents may and do get involved in criminal acts. But to pass judgement on the perpetrators in terms of their actions alone is to miss a much deeper malaise in the city which has its roots in apartheid but has been exacerbated by the structural dissonances, neoapartheid and neoliberal tendencies of the post-1994 State.\n\nIn Cape Town today, as in the past, gang formation is the outcome of young people in search of an identity. These are youngsters whose only role models carry guns, the only smart cars belong to gang bosses and the only way to afford the accoutrements of identity is through illegal activities. Gang activity also alleviates boredom and provides an opportunity for adolescent performance under the gaze of peers.\n\nIn much adolescent gang action can be sensed a certain naive wildness, an unplanned theatricality, which seems to place more value on ritualistic performance than on the apparent goals of the action. There are initiations, dares and improbable tasks. To understand this we have to remember something important about our own adolescence: young teenagers, above all else, are mythmakers. They create and recreate situations and whole webs of significance little understood by the pragmatic adult world. They need to perform to win respect and the wilder the performance, the greater that respect.\n\nIn tough neighbourhoods, the performance can become extremely dangerous. On July 29, 2012, about 50 mostly school-going members of the Vuras gang in Site B, Khayelitsha, swept into an area in the same township known as Green Point, attacking anyone on site with pangas, axes, knives and guns.3 They claimed to be hunting for the Vatos gang. It was part of an ongoing battle in which four members of the gangs had been killed over the previous 10 days.\n\nThe Vuras kicked down doors searching for their 'enemy' and shouted that schools would be closed the next day. Pupils told a newspaper they feared going to school because there were 'always gang fights and we are attacked with pangas on the way home after school'.\n\nPolice said they were monitoring the situation, but made no arrests. The only motive for the attack was revenge for a similar raid on the gang's home territory, Site B, by the Vatos. The purpose of the gang, in this case, was defence of both territory and honour.\n\nThere are, however, groups of a different stripe also defined as gangs. The ruthlessness of just one of these was outlined in the National Prosecuting Authority's case in 2012 against George 'Geweld' Thomas, a 'shooter' and head of a street faction of the 28s prison gang in Bishop Lavis. Thomas was imprisoned in 2008, awaiting trial with 18 others for murder, attempted murder, housebreaking, theft, drug dealing, unlawful possession of firearms and ammunition, intimidation and incitement to commit murder. The gang's alleged focus was smuggling abalone and drugs.\n\nAccording to the NPA, in the five and a half years preceding Thomas's trial, which began in 2014, 21 people were killed at his behest, 12 of them state witnesses who agreed to testify against him. The 'hits' \u2013 many of them on a rival gang, the Clever Kids \u2013 were allegedly directed from his prison cell. From there, according to evidence and in defiance of prison rules on cellphone access, he made thousands of calls. Other deaths were inflicted upon members of Thomas's own gang. These men were killed, it was alleged, to ensure their silence. According to a witness, in one of the hits before his arrest, Thomas sat in the back of an open truck with a rifle fitted with a telescopic sight and silencer while two henchmen in the front handed him ammunition as he fired at 'enemies'. Prosecutors and investigating officers handling his trial were assigned bodyguards after receiving threats. Thomas, who had spent 21 of his 44 years in prison, told journalist Caryn Dolly he joined the 28 prison gang for protection but wanted to be a pastor.4 The presiding judge, Chantel Fortuin, said 'the awful conditions in which he and 16 fellow accused lived before being imprisoned could not be used as an excuse for murder' and noted that he used prison as his headquarters in a frenzy of killing. She handed Thomas seven life sentences.\n\nBeyond the battle over drugs, turf and honour are other groups that could also be classified as gangs. These are networks spread throughout Cape Town which engage in a range of legal and illegal activities. Some are quick to use violence to ensure the smooth running of their businesses; others work by bribery, stealth and complex financial footwork. These include big gangs such as the Hard Livings and Americans, groups of foreign nationals and covert associations at many levels in the corporate and state sectors. Their connections reach from the streets of the city to the rest of the world and their activities range from money laundering, protection and touting drugs to global trafficking of drugs, animal products, reptiles, plants and humans.\n\nMy early work on gangs in South Africa looked at the way in which poverty and apartheid's massive social engineering created stresses to which gangs were a teenage response.5 This view is captured by American sociologist Sarah van Gelder:\n\nThe result of this uprooting and neglect is that the solid core of contributing adult members crumbles, and the institutions that provide the foundations of community fall apart. The community safety net is left in tatters. Parents, exhausted by long hours required to make ends meet or demoralised by their inability to cope with the hardships of poverty, may turn to drugs and alcohol. Kids are left on their own in... adultless communities.\n\nBut when I began researching for this book, apartheid had officially ended and the country had a world-class Constitution and Bill of Rights, so why had the gang phenomenon continued to escalate at a frightening rate? Had social institutions not been rebuilt? Was the community safety net still in tatters? Were kids still out on the streets and left to their own resources? What sort of city had Cape Town become that wealth, luxury and beauty existed a few suburbs away from daily murder, assault, rape and mayhem? This book is my attempt to answer these questions and trace some paths towards a solution.\n\nThe book is divided into six parts that can be read separately, depending on your interest or requirements.\n\nPart 1, Gang Town, explores the physical reconstitution of the city and the social impact of racial segregation which led to single-race ghettoes. It then looks at the city's attempts to deal with its racial inheritance after democratic elections in 1994 saw the end of racism. In this section I investigate issues of governance and control in working class areas pre- and post-transition and frame the socio-political environment within which gangs arose.\n\nPart 2, Cape Town's Gangs, is a tour of the various types of gangs found in the city and begins with the essential question of what we mean by the term 'gang'. While for most casual observers and, particularly, the media, gangs are seen merely as groups of dangerous young men involved in drugs and crime, a closer look reveals an ever-shifting kaleidoscope of forms and functions ranging from corner play groups through street warriors and merchgant gangs to fierce prison numbers, corporate racketeers and transnational networks.\n\nPart 3, Understanding Adolescence, seeks to answer two questions: given that most risk taking and deviant behaviour throughout the world is massively heightened in the years from puberty to early 20s, what exactly is adolescence? A related question \u2013 and central to this book \u2013 is why it is that while for most adolescents, socially deviant behaviour is limited to teen years, some young people get persistently deeper and deeper into trouble from which they find it almost impossible to extract themselves.\n\nPart 4, Families in Crisis, explores the familial roots of persistent deviance in the impact of fatherlessness, prenatal epigenetic damage and the problems that compound when affirmation and love are missing. It suggests the disturbing possibility that adverse conditions during pregnancy act as a signal to an unborn child which genetically code for more aggressive adulthood.\n\nPart 5, Toxic Neighbourhoods, explores the societal roots of persistent deviance where poverty, joblessness, a failing education system, risky neighbourhoods and high levels of drug availability make gang membership just about the only option available for income and the context within which to strut your stuff among peers.\n\nPart 6, Towards Resilience, is a complete about-turn on the problem of gangs. On the basis of findings in the previous five sections, it proposes a rethink on early child development, education, after-school care, the war on drugs, policing, imprisonment and the way we work with adolescents. It lays out alternative life-path planning for young people at risk through a compassionate understanding of personal transformation.\n\nThe Appendix is a toolbox of things I've found to be useful game-changers for parents, teachers and community workers when dealing with high-risk adolescents.\n\nEndnotes\n\n1. In that year 6 643 motor vehicles were reported stolen (18 a day).\n\n2. There is no such thing, in biological or physical terms, as 'race' or 'race groups'. What we understand as 'race' is the product of centuries of ideological social construction. The effects of this, however, are real enough and are embedded, even today in 'non-racial' South Africa, in statistics and countless official forms. 'Race' should be read only as a proxy for other real social processes of marginalisation, opression, exploitation and exclusion. A danger is that when we deploy racial categories, we imagine that the category itself is the causal agent. For this reason, in his article Gender, Class, 'Race' and Violence, Don Foster suggests that it is therefore prudent to speak of 'racialised' categories or groups (in Youth Violence: Sources and Solutions in South Africa by CL Ward, A Van der Merwe and A Dawes (eds) (UCT Press 2012).\n\n3. Cape Times, July 30 2012, p1.\n\n4. Dolly, Caryn: Cape Times, May 24 2011.\n\n5. Pinnock, Don: The Brotherhoods (David Philip Publishers, Cape Town, 1984).\n1. Gang Town\n\nThere were gang fights at school. Also school wasn't nice because when you come out of the grounds there are guys waiting to beat you. The whole day my mind's on how I'm going to get home past them. I would run away at second break because I knew they were expecting me when school ends. So to get to school safely I joined the Americans. And the gang was interesting; it showed me things I would never know about otherwise. Also this place is crazy. If you stand on a corner or anywhere, guys can come and take your stuff and do with you what they like. That's why you have to join a gang. You have to join to survive.\n\nI live with my mother \u2013 in the yard \u2013 and with my girlfriend. My father went to prison again maybe four years ago. When I was growing up my father was most of the time in prison. Maybe because of that, things got to where they are today. If I'd known then what I know now, I would never have been what am I.\n\nI have a daughter aged seven but I don't see her because she's not living with me but with her mother. Sometimes I take my bike and go down there. But for only a short time because I don't like to go without money. You know children \u2013 they want money.\n\nI was in Porter Reformatory. I learned a lot there \u2013 it's where I learned tik. And I met people from other places. Survival depends on what you know and who you know. Then I went to prison for murder. I just thank God that I'm still alive.\n\nThere have been a lot of murders in this place. Many times I'm scared for my life. My friend and me were smoking nice together and ten minutes later he was dead. When you come out your house you don't know a gang has had trouble with your friend and so you walk out. Then bang, they shoot you. You need the network of your brothers to stay alive. You hear something is going to happen so you go home and get your gun. And you're ready.\n\nWhen a guy dies his whole family is crying and you see the heartbreak. It's not nice. And he's not even 20. Me, I'm 35 and all the other guys are younger. It's hard to live long. Yo! Four times I've been shot. One bullet shattered the bone in my leg.\n\nIn this place you can't be dik gerook. You must be wide awake to stay alive because here is full of possibilities and danger. And when it's dark! Oooh, all hell breaks loose. But if you stand on a corner and look like a billionaire, you can't tell me nothing. I can make the streets hot for you. I just go fetch a gun. You'll be nothing. Woman and children will be running. Guns give you respect. It makes people afraid and now they want to be your friend. And you know why they are your friend. For now. Some people are scared, yes. I don't want them to be scared. But people must listen to me. If I tell someone don't do that, they mustn't do it.\n\nI have to be on the lookout for those who want to take my life. I've been doing the same thing to other people. I have a lot of friends who are not living. I'm one of the only survivors at my age. I'm the leader of the Americans in my area. In prison it's better for me. Inside I get anything. They say the Numbers don't pay, but me, I get my salary. But I can't stop. I have no choice.\n\nMaybe I could resign from the gang. But after a few months they will kill me. Why? Maybe for one year I'm not with the Americans. But then another gang shoots me because it will still hurt the Americans. Maybe I have a brother in the gang, a friend in the gang, and when they hurt me they gonna hurt them. So there's no way out.\n\nThere's a battle beginning outside! (Single and automatic volleys fired. People running in every direction). Okay I'm going now, be careful out there. Goodbye...\n\nTyrone, gang leader, Hanover Park, 2015\n\nSowing the seeds of segregation\n\nCape Town today is very much an African city, despite the modern fa\u00e7ade of shuttered concrete and glass in the commercial centre and the urbanity of its affluent. Geographically, it's characterised by a mountain massif that forms a peninsula and is roughly the division point between the Atlantic and Indian oceans. Clustered around the wooded slopes, along the mountain seaboard and beside the transport arteries that fan outwards are the residences and offices of the wealthy. Most have property, capital and access to First World technology and skills and live in one of the most scenic cities in the world. They're largely descendants of 300 years of European colonisation together with the new black political or corporate elite and their dominant position is protected by law and custom. In terms of the lives they lead, they have collective efficacy and are organised.\n\nBetween the peninsula and the next range of mountains to the east, a distance of some 30 kilometres, is an area known as the Cape Flats. This is a low-lying, sandy and wind-swept tableland that was once seabed. It is to this area that people classified by the apartheid government as coloured and African were relocated by massive population removals from the inner city in the second half of the 20th century. Here one finds overcrowding, poverty and squatters and it is here that the affluent generally fear to go. Most people living in Cape Flats neighbourhoods do not own property or capital and the majority are unskilled or semi-skilled labourers. Apart from schools, churches and a few community organisations, these areas have few amenities and are largely socially disorganised.\n\nBehind this separation of people of different skin tones, languages and classes is an older dimension rooted in conquest. Beyond outright armed suppression, the aim of any conqueror is to disorganise the enemy. This is because agreement around principles, goals and identity among the conquered is almost always hostile to the victor and carry the seeds of future rebellion. This was as true for the Roman Empire as it was in Western conquest of Africa and the Americas. It remains true for working and workless classes in a modern state.\n\nIn order to understand how conditions became fertile for the widespread development of gangs, it's necessary to trace these threads of conquest, organisation and disorganisation in the tapestry of the city's development. This chapter is, therefore, a very particular history, not of a city entire but that part of it which gave rise to a specific situation. It's also a history of an urban working class and culture within which gangs initially arose and which the architects of apartheid chose to define as coloured.\n\n***\n\nUrbanisation and unemployment are bound together with hoops of steel. People who for centuries may have subsisted by farming move to towns because they lose their rights, their stock, their land, their jobs on farms, or simply because poverty in the city holds out more chances of survival than poverty in the countryside. From as early as the mid-19th century, Khoisan and freed slaves \u2013 both individuals and whole families \u2013 had begun moving off the land into the villages, larger towns and cities. This process intensified in the early 20th century as commercial farming consolidated earlier land grabs and swept aside traditional land tenure.\n\nIn Cape Town migrants found slums, overcrowded and with relatively expensive housing, and a lack of formal employment. But they measured their progress from where they had begun and conditions in the rural areas, with land loss, harsh European bosses, droughts and lay-offs were considered far worse by many.\n\nIn the ghettos a pattern of existence emerged that was to continue until the 1970s. Like the Afrikaners in early Johannesburg, the Cape rural families were not immediately absorbed into the city workforce. Unlike the Afrikaners, people labelled 'coloured' did not develop the political clout to ensure an increasing share of the expanding profits of urban industrialisation. The outcome was what may be termed a ghetto culture, linked to the city on all sides and penetrated by it, yet different from it.\n\nThe central organising force of this urban ghetto development was the extended family. People moving into the city sought out their kinsfolk as beacons of support in the new, hostile environment. With them and through them, they found accommodation and, later, employment. Usually this employment was in the crevices of economic activity: in an extension of regular household duties and in micro-commerce and hawking \u2013 all with extremely limited access to capital.\n\nThe redistribution of wealth this penny-capitalism ensured allowed the immigrants to survive amid tough conditions. For many, unskilled as they were in urban occupations, these activities were often of a kind considered illegal by the state, though in the urban explosion they flourished. But it would be incorrect to consider, as the middle class of the city did, that the poor quarters were lawless in an anarchical sense. In the urban culture which emerged \u2013 based on extended families, on a sense of place and the shared problems of poverty \u2013 the working class ordered and policed itself.\n\nAn example of this mix of family support and informal control is that which existed in the inner-city area of District Six. It's also a place where a gang legend was born.\n\nDistrict Six\n\nThe place has more barber shops to the acre than anywhere else in Africa, some of them with great-sounding names like the Rio Grande Hairdressers. There are all sorts of alleys and lanes with names like Rotten Row, Drury Lane and Lavender Hill. There are tailors by the score, herbalists, butchers, grocers, tattoo-artists, cinemas, bars, hotels, a public bath-house, rows of quaint little houses with names like 'Buzz Off' and 'Wy Wurry' and there is a magnificent range of spice smells from the curry shops. The vitality and variety in the place seem endless and the good-humour of the people inexhaustible. Anything could happen and everyone in the end would laugh about it.\n\nGo into one of the fruit and vegetable shops and you soon realise how the very poor manage to live. In these shops people can still buy something useful for 1d. They can buy one potato if that is all they can afford at the moment, or one cigarette. You can hear them ask for an olap patiselli (a penny's worth of parsley), a tikkie tamaties or a tikkie swartbekkies (black-eyed beans), a sixpence soup-greens, an olap knofelok (garlic) or olap broos, which means a penny's worth of bruised fruit.'1\n\nBrian Barrow, journalist, written in 1966\n\nToday District Six is a place of tussocky grass and ghosts. Half a century after its destruction, only a technicon and a few houses have been erected on the empty space. It's an urban hot potato \u2013 valuable inner-city land that nobody feels comfortable to re-occupy. Occasionally I drive there and park in fields where homes once stood to watch the full moon rise over the Cape Flats. I always leave feeling melancholy.\n\nThe area, on the lower slopes of Table Mountain, was originally farmland and first settled by Europeans attached to the Dutch East India Company. Then, in the early 19th century, it expanded rapidly when Cape Town's growing middle class began to build modest homes for themselves within easy reach of the central area. The wealthier merchants and officials already had houses closer to the city on land which their clerks and assistants could not afford. And so, on the outskirts of town, a middle-income community began to grow in District Six.\n\nThe houses of the new middle class were unpretentious, generally two-storied and built as terraces in a style typical of the Cape under Victorian and Georgian rule. Narrow blocks were laid out parallel to Hanover Street and small, semi-detached houses with long service lanes were built. Later, in the 1880s, skilled European artisans \u2013 drawn to South Africa by the mining boom after the discovery of gold \u2013 began moving into Cape Town and settled in the District.\n\nFollowing the outbreak of the Anglo-Boer War, Cape Town's population was swollen by an influx of troops and refugees from the Transvaal. Much building activity took place in District Six during the war and two-and three-storied blocks in a variety of architectural styles began to appear. At this time most of the properties in the area were owned by descendants of the European settlers and a few by Asians.\n\nNo homes, however, were provided specifically for workers and the limited houses available to them were filled to overcrowding, many being forced to squat on whatever land was available. After the war, a large number of businesses and offices were transferred back to the Transvaal. The houses in District Six were vacated (but not transferred out of European hands) as tradesmen, artisans and soldiers moved north. Through a filtering-down process, working-class families moved in. By leap-frog movements of population, the middle-income Europeans shifted out, first to Woodstock, then to Vredehoek, Observatory, Mowbray and beyond.\n\nInitially, working-class migration into the city was circular, under\u00adtaken mainly by job-seekers. As the transition from a farming economy to an industrial one gathered pace, it became a one-way flow of whole families. By the 1920s Cape Town's administrators were describing the march of the poor into Cape Town as 'formidable'. As far back as 1867, District Six was considered overcrowded and for the next hundred years migration into the area continued almost unabated.\n\nIn 1936 the official census put the population of District Six at 22 440 and in 1946 at 28 377. Four years later the figure was around 40 000. In 1950 the Housing Supervisor of the Cape Town Municipality told the Cape Times:\n\nAlmost every house in the district where the Coloured people live is packed tight. Children grow up and marry and in turn have children and are unable to find a place of their own. A family is turned out of an overcrowded house and finds a shelter with friends for a few days \u2013 which grow into weeks, months, years. They sleep in living-rooms, in kitchens, in passages, in garages, on stoeps; married couples share rooms with other married couples... Waiting-lists for accommodation grow longer and longer... Families wait anything from six months to 10 years before they can be re-housed.2\n\nMany families in the area were extremely poor, living for generations by working at odd jobs here and there, scratching out an existence by forms of economic enterprise which counted profits in halfpennies and farthings. Throughout the migrations into Cape Town, it was always the extended family that formed the catch-net of the urban poor. Within it were people who could be trusted implicitly and would give assistance willingly, immediately and without counting cost. In major calamities, like the loss of a job or a death in the family, it was kinsfolk who rallied to support and whose support lasted longest. Kin also helped find employment, accommodation, and bribed or bailed you out of the clutches of the law. They were, in short, indispensable.3 In a hostile and uncaring world extended families provided a refuge and a domain within which strategies of survival could be worked out.\n\nEssential to the survival of the family, of course, were the wage packets brought into it. Like most unskilled earners in the Third World, workers in District Six were paid an extremely low wage, which had to be conserved and stretched. The poor responded to this situation in typical fashion, organising systems of redistribution that helped extend meagre incomes to the limits of their elasticity. These patterns of redistribution percolated money through networks which finally found its way into the pockets of those who were unable to obtain wage employment. It was, above all, a social form of redistribution, operating among friends, neighbours, workmates, acquaintances and friends of friends.4\n\nIn District Six, the extended family was the ground-floor of these small-scale economic activities. In 1937 a Commission of Inquiry found that 'the entire Cape Coloured family in the urban areas very often forms the earning-unit, the income of the parents and one or more of the children being pooled to meet household needs.'5 The area became known for the ingenuity, novelty and enterprise of its residents. By day it hummed with trade, barter and manufacture and, by night, it offered the 'various pleasures of conviviality or forgetfulness'.\n\nNot only did extended families provide the possibilities of a roof and an income, they also acted as networks of social control. Powerful families 'ordered' the urban areas through their connections, inter-marriages, agreements, 'respect' and, ultimately, their access to violence. Because effective police protection was lacking, this control was beneficial, even essential, to life. It kept things 'safe'.\n\nFigure 1 Income Opportunities in the Informal Sector in District Six, Cape Town, in the 1950s\n\nBut poverty exacts a price. During World War Two, the street corners seemed to fill up overnight and the sight of people or even whole families sleeping on stair-landings and in doorways became common. Pressure began to build up over territory for hawking, shebeening, prostitution or just for standing space. Youths from the 'outside' began hanging together, with empty stomachs and nothing much to do. They started hustling, picking up this and that from shops, leaning on a few people for cash or favours and living by shifts and ruses of all kinds. Police methods of dealing with these groups were simple, direct and ineffective: 'We would pick them up and fine them and they could be hired out for some work while under sentence, usually to farms,' a former policeman explained. 'These kinds of people were just idle loiterers who took part in illegal activities now and then.'6\n\nThe name given to these groups of youths was 'skollies', a word that probably comes from the old Dutch schoelje, meaning 'scavenger' or 'scoundrel'. Dutch sailors, so the tradition goes, shouted schoelje at the seagulls which swooped to snatch up ship kitchen detrius from the waters of Table Bay. The name came to be used for vagrants who picked at city refuse dumps or begged on the streets and, generally, for troublemakers. Skollies were considered by residents of District Six to be people from 'outside' the area. Many of these youths had prison experience or had spent time at Porter Reformatory, a youth detention centre (now the Chrysalis Academy).\n\nA Commission of Inquiry, looking at the period from 1928 to 1935, found the incidence of juvenile delinquency among people classified coloured to be 'very high'. There was an average of 2 600 such youths in prison for each of those years in South Africa, most of them in Cape Town.7 Until the 1940s 'scoundrel' youths had been a presence but not a serious problem for the community. They operated alone or in groups of two or three, though not in gangs. But things began to change. According to a policeman who worked in District Six in the 1930s:\n\nBefore the War there weren't actual gangs consisting of youngsters and so on, it was just individuals or a cluster of blokes together. But soon, due to their idleness and way of life, gangs started to form. Shebeens and gambling-houses started developing and these small gangs started robbing honest hard-working people. In this way a lot of decent people were just about forced to become gangsters for protection too.\n\nWhen the people's involvement with the Cape Corps ended in 1946, gangs started and crime escalated. This was because there were very few jobs available after the War. The gangs sprang up all over the place and they all had their different territories. Before, as policemen, we never wore firearms and were posted one by one on foot. But later when you arrested someone, you had to fight with him from the time you picked him up until you reached the police station. It was very dangerous alone; I mean they'd pelt you with stones or anything they could get.8\n\nIt was at about this time that names such as Red Cats, Jesters, Goofies and Kettang Gang found their way into the streets of District Six and the pages of newspapers. The time of organised street gangs had arrived. Two groups viewed these developments in the District with alarm. One was the police. In 1946 a Special Squad with wide powers of arrest was set up expressly to deal with skollies in District Six. It was led by a tough up-country policeman, Sergeant Willem Nel and, he told me, 'I really worked them'. Police pressure tended to be indiscriminate, arresting 'family' members and 'outsiders' alike, and this raised a howl of protest from 'respectable people' in the District. The Torch, the mouthpiece of the Non-European Unity Movement, was shrill in its views on the matter:\n\nThe police in this country, in the sadistic fury and depraved bestiality which characterises their manhandling of Non-Europeans, innocent or guilty, can be compared only with Nazi storm-troopers who terrorised Germany and occupied Europe. Invariably they are recruited from the poorest layers of the Herrenvolk, ruined peasants, bywooners and poor whites; the semi-literacy and general coarseness of the majority of them is notorious.\n\nWith a grudge against the world which has forced them to become policemen in a country where possession of a white skin is an 'open sesame' to almost any walk of life, they have a particular grudge against all Non-Europeans. For they regard the Non-European as being responsible for their economic ruination and the educated Non-Europeans as someone who has risen at their expense.\n\nMuch has been made of the crime wave and of the increase in crimes of violence. But nothing has been heard from the press of crimes of violence which the police commit every day against the Non-European.\n\nIt is common occurrence to find the pick-up vans scouting around bars and other areas where Non-Europeans live, deliberately looking for trouble with the people. Any Non-European who smells of liquor, or who looks as if he may smell of liquor, or who merely looks, is fair game for the police raiders. Every day brings fresh evidence of the mauling to which these innocent people are subjected in the cells. But they are terrorised and are too poor to involve themselves in legal action... They suffer in silence. But their resentment smoulders and the day will come when there will be serious consequences.9\n\nThe other group troubled by the gangs comprised people from the 'old' organised families, often shopkeepers, skilled craftsmen and better-off hawkers, whose security was being threatened. At night the sons of some of these shopkeepers used to congregate under a streetlight alongside the Globe Furnishing Company in Hanover Street opposite the Star Bioscope, watching the abundant street-life of the District. Their first action as a group in the early 1940s seems to have been to smash an informal tax-racket at the cinema. A group of ruffians would stand at the door of the Star, extracting a penny 'tax' from every patron. One night the Globe group, mostly Asians from the Muir Street area, gathered together their fathers' workers and barrow-boys, armed them with sticks and implements from a nearby stable and thrashed the cinema toughs. Thus began the remarkable rise to power of the Globe Gang, although in its early stages it could be better described as a vigilante group.\n\nAmong the gang leaders were bricklayers, hawkers and painters. Its chief, Mikey Ismail, was a plasterer. At its centre was the Ismail family, one of whom, A. Ismail, was a City Councillor. Several of his brothers controlled the District's morning vegetable market, one ran a bus service and four had general-dealer shops. It was the sons of these entrepreneurs, particularly Mikey, who built the gang around themselves. 'They were not criminals,' according to a tailor who made their clothes. 'They started to control the Jesters of Constitution Street, who were beginning to maak soos hulle wil [do what they like]. Their aim was eventually to break all gangs, to clean up the District.' A member of the gang told me:\n\nThe Globe hated the skollie element in town, like the people who robbed the crowds on celebrations or when there were those marches in town with the Torch Commando or Cissy Gool's singsong [demonstration] outside Parliament buildings. Mikey and the boys would really bomb out the skollie element when they robbed the people then. They tore them to ribbons.10\n\nIn the press, confusion began to grow around the Globe, and with it an inclination to describe this informal policing simply as 'crime'. Although police spokesmen insisted that organised crime in the District could not be ascribed to gangs, the press began to fuel a 'moral panic', insisting that there was a 'crime wave' and a 'reign of terror by killer gangs'. According to former resident George Manuel, the people in District Six were under no illusion about the differences between the forces:\n\nThe skollie is a rubbish in the gangster's mind. I remember once a judge told a gangster, 'You're a rubbish, you're a low class, you're a skollie!', and the gangster said, 'Ekskies, Oubaas. Ek is nie 'n skollie nie. Moenie my insult nie.'[Excuse me old master. I'm not a skollie. Don't insult me]11\n\nA close associate of the Globe at the time, Vincent Kolbe, said the distinction lay in the fact that other gangsters didn't care a thing for their families:\n\nThe Globe ... respected each other and their families and so on. There were only a few who smoked pot and really got gesuip [drunk], but never the top dogs. They always tried to do things that wouldn't bring a scratch to their good family name. You know all these people I'm talking about are wealthy businessmen today \u2013 except, of course, Mikey is dead now. The Globe were the most decent and well-bred guys ever. All their parents were well-to-do businessmen with flashy cars and good clothes. The leaders were always beautifully dressed. Mikey had silk shirts specially made for him. And he drove around in lovely cars. And the women! Mikey always had the best women around him.12\n\nThe Globe's connection with the police was one of wary mutual assistance. The leader of the Special Squad, Willem Nel, considered them to be 'very decent blokes.' Globe members would visit his house socially or to ask advice or favours. The police, in turn, would request gang control of the skollies. According to Kolbe:\n\nThe police never busted the Globe Gang. They used to call on Mikey and the boys if they were having some trouble with another gang somewhere else, because they knew the Globe would be able to control the scene \u2013 especially with gangs like the Jesters or the Goofies. Mikey was so well known to the police and so respected, that he could stop a police van and release anybody he wanted to from it. Him and the boys helped the police. If they heard of a robbery somewhere, like at a liquor store, they'd take the liquor away from the skollies who stole it, and then invite the police around. They nearly got the whole of Caledon Square [police station] drunk that way one night.13\n\nWhen the Globe confronted the gangs, however, it was always violent and often bloody:\n\nOn Saturday, 19 December 1951, gang war burst out in District Six. For weeks before, tension had been rising in the District. When the Globe and Killer armies confronted each other in Hanover Street, shopkeepers closed their stores, shebeen-queens stopped serving liquor, prostitutes abandoned their beats and respectable citizens bolted their doors and barred their windows. In a running battle the two gangs, with the combined strength of some 300 members, swept through the District, firing stolen pistols and leaving a trail of destruction. The showdown came in a house belonging to one of the gang members, which was taken apart in the process. The police were notably absent.14\n\nHowever, the Globe soon began to control more than just the gangs. Any group in its territory had, quite literally, to pay allegiance. And the Globe was up for hire as a political hit-force as well. Radical teacher organisations and the Communist Party were occasionally roughed up. An unpopular teacher would be 'told to go or we'd slaughter him', and members of the Communist Party would be 'visited' by Globe members, who would pretend to be drunk and 'empty the fish bowl, drink all the wine and beer and those that didn't sip would just pour it on the floor. And they'd say, \"Come on, we're the people and you're supposed to be Communist. Play us music and drink with us.\"15 City Councillors found their meetings broken up by the Globe which had been hired by their electoral opponents. Political parties were not exempt either. In 1951 a Nationalist MP complained in Parliament:\n\nOn the evening I joined the Nationalist Party, I held a meeting in the Cathedral Hall here [in Cape Town]. The UP [United Party] took the Globe Gang from District Six in taxis and before they could go into the meeting each one received about half a glass of brandy and a 10s note, and he went into the meeting with a razor blade.16\n\nMikey's brother, 'God', was only peripherally involved with the group and was not interested in the family trade. 'Haas [quick] money', he told people, 'was quicker than honest money' and his line was smuggling and blackmail. His group of toughs operated with the blessing of the Globe, which increasingly seems to have assisted 'God' in his operations. Certainly, while Mikey was in jail for two years on what members claimed to be a trumped-up charge of manslaughter, 'God' extended his influence over the 'boys'. Increasingly, Globe members sought to boost their income by whatever means at their disposal. At the height of the gang's influence these means were considerable.\n\nBy 1950 the Globe was controlling extortion, blackmail, illicit buying of every kind, smuggling, shebeens, gambling and political movements in the District. Mikey's image had gradually shifted from 'keeper of the peace' to that of Robin Hood and gang members were taking in large, weekly doses of American gangland experience at the cinemas in the District. In 1949 the press noted that '1000lb of dagga in the last four months has been traced to large traffickers in District Six where it is controlled by well-organised big-time skollies in well-organised gangs. These are usually smartly dressed and their families are usually well-to-do.'17 In 1950 the newspaper was to elaborate on the cannabis network:\n\nAround dagga has grown up an infamous traffic, earning its principals many thousands of pounds a year. It is believed to be brought into Cape Town by Natives from the Transvaal and the Protectorates. In Cape Town the dagga is taken over by wholesalers and then distributed by countless 'runners', mostly in the form of kaartjies, which cost only sixpence.\n\nCollecting 'protection' money was also a natural outcome of the Globe's original function. The line between 'protection' and straight extortion was a fine one. 'Shops, clubs, cinemas, Indians, Jews, they all came to Mikey', remembered a gang member. But the truth of the matter was that Mikey came to them, as a letter to the newspaper from a shopkeeper in 1952 testifies:\n\nI came to this country from Australia a little more than a year ago; I started my Hanover Street shop almost immediately. I had not been there two weeks when two well-dressed young, coloured men walked in and asked me to join their 'Shopkeepers Protection Racket.' They said it would ensure that my shop would never be robbed or, if goods were stolen, they would be returned. All this, I was told, would be done for a 'small fee'. This trifling sum turned out to be \u00a31 a week. I ordered them out. A week later my shop was entered at night and ransacked. I had had several thefts and attempted robberies since then. [The gangsters had worn] black hats and brown suits.18\n\nA member of the gang named Gums elaborated on this system:\n\nThe Globe really made some businessmen, because they protected them and did their work for a certain price... If somebody approached Mikey and said he'd give him \u00a315 to bust some shop owner or whatever, Mikey would first ask for more money, say \u00a325, then he would tell the shop owner. So the shop owner would pay Mikey not to bomb him out. And so the Globe Gang were rich. Sometimes they'd even bandage the people up themselves and take them to hospital just to satisfy the guys who wanted somebody to be fucked up. Then the Globe would get paid even more.19\n\nThe gang also organised or 'protected' shebeens and gambling dens.\n\nSlowly, however, its influence began to wane. There are a number of reasons for this. The leader, Mikey, was killed \u2013 stabbed with a kitchen knife by the brother of a girl who thought he was molesting her. 'God' was jailed for blackmail. As the gang's rackets increased, it also lost the support of the class which had given it birth. Gradually prison elements infiltrated the Globe, making it indistinguishable from the street gangs around it, apart from size. Vincent Kolbe describes the process:\n\n'Slowly there came the skollie element. A guy from Porter Reformatory joined them: Chicken. Then prisoners from up-country who'd never been in the cities. They raped and had tattoos on their faces and necks and killed anybody, for nothing. Young boys arrived, and carried guns for no reason. More gangs were formed, like the Bun Boys, the Stalag 17, the Doolans, the Mongrels, the Born Frees. These types were really just a jail element: snot-nosed young boys. Then one day somebody interfered with a gang in the District and this gang thought it was the Globe but it wasn't. They attacked us and this set off the most terrible war. People were killed and the Globe decided to bust every gang everywhere. They couldn't stop. And that was the start of the Globe's bad name.20\n\nFor the police, the Globe's early vigilante activities passed into memory as other more ruthless gangs began to take over. Yet the Cape Town Police Chief, reviewing the 1950s, considered District Six during that time to have been 'quiet'. For the residents of District Six, however, bigger problems were up ahead.\n\nUnscrambling the egg\n\nMy daddy came from Malmesbury during the war. He was in the Cape Corps, so we came to live in District Six. Everything was going there! Hundreds of shops up Hanover Street and flower-sellers, tailors, coal merchants, wood-sellers and so many hawkers. And barber shops. Where can you get a good barber shop today? Or a shoemaker?\n\nI went to work in a factory after I got married. We needed money. Lots of women worked in factories all along Sir Lowry Road \u2013 there was Buchanan's sweets and Fairweather clothing and Baumann's Biscuits and the fez factory. First I worked at Cork and Crown as a machine operator, doing man's work on the oak shive, making fishing-net cork floats. Then I did beer-bottle tops. There was more money in factories than in service, though lots of women did washing at the washhouse in Hanover Street. Then I went to Fairweather. I was sewing shoulder-pads on men's suits. Everything by hand. There were thousands of girls in that place, with supervisors to help see we didn't talk.\n\nIt was hard work \u2013 especially with that production business. You see, if you made five garments an hour normally, and then you made ten, they would pay you more. Towards Christmas you would work, work to get more money \u2013 the whole day Saturday and half of Sunday too. It was tiring \u2013 but every penny counts. There were big families and they could look after the children. Today these are no more and women must give up work for the children. Or they just leave the children.\n\nThe cutters were always men. They had been tailors usually. There were plenty of tailors before, but then they became less. You would buy your own cloth and they would make a suit. Also with the Coon Carnival... every week you would give a bit of money to the tailor and when you need your suit for the Carnival, it's paid for. The Carnival is how the tailors could live.\n\nMost of the women who worked in the District were in factories. It cost me 8c to take a bus from Fairweather to home. Now think how much it costs from Mitchell's Plain!21\n\nElizabeth Weeder, a garment worker from District Six\n\nA solution was clearly needed for the overcrowding and inadequate housing of the poor in Cape Town. But what would follow was unthinkable to the people of District Six and other working-class areas. Indeed, it was not believed possible even after it had been decreed. The heart of the city was to be torn out as a sacrifice to 'order, cleanliness and progress' and the families who had helped build it were to be scattered in disorder across the sands of the Cape Flats.\n\nSo vast was the scale of the social engineering undertaken that it is difficult to grasp it in any coherent way. The most I can do is to sketch some of the more important forces which led to the passing of the legislation that effected this massive social upheaval, the physical and emotional outcome of which still resonates through modern Cape Town.\n\nWhen the soldiers came back from war in 1945 they were to find a country transformed by an industrial boom of unprecedented proportions. The confident mood of the period was captured by historian A. J. Norval:\n\nWhen the Second World War broke out in 1939, South Africa was by no means equipped to meet the exacting demands of the civilian requirements, let alone the requirements of participating in a global war. The Government did not wait to consider the costs. Factory buildings were built in the shortest time and plants installed to manufacture war equipment and ammunition for the forces leaving for the front; large contracts on the most remunerative basis were entered into with private manufacturers for clothing, footwear and food.\n\nManufacturers in general were encouraged to manufacture whatever possible to make the country independent of outside sources should the war drag on for many years, as was anticipated, and should the world supply-routes be cut off. No efforts were spared, nor funds for the equipment of industries... The remarkable phenomenon was that there was no lack of capital...\n\nA new era had dawned in the industrial progress of South Africa. The country went from a labour-intensive to capital-intensive basis of its manufacturing industries. Over the next 20 years a complete transformation took place in the plant set-up of secondary industry, which was revolutionary in scope.22\n\nBut if the war was good for business, it was also a painful forcing-house for the state. Under pressure from the demands generated by rapid industrialisation, urban migrations, worker militancy and wage demands, the Government was forced to make deep, formative changes to its own structure and to the fabric of the state.\n\nIndeed, the 1940s were exceptional years, a time when many social contradictions that had been papered over or had become clogged burst open, sending shock-waves throughout South Africa.\n\nThe effects on Cape Town were to be profound. In the post-war years the city was to become a symbol of the rise of big capital, merging the commercial, industrial and military town into a rapidly expanding metropolis. Organisation for investment was as imperative as disorganisation of opposition from working people.\n\nThe merchant port of the Cape sea-route was to be ripped apart and rebuilt to the specification of industry. The city would be cut off from the sea by raised highways connecting the new inner-city office park to the factories and to the white suburbs. Troublesome elements \u2013 workers with brown skins \u2013 were to be issued out of town, beyond the white frontier to the new factory-estates on the Cape Flats.\n\nOver proposals for garden cities and green belts, planners talked of 'machine-gun' zones, 'buffer strips', 'military' roads and 'policeability'. A new city was to rise from the ruins of the old. This was not a story I could find in history textbooks but in government regulations, Acts of Parliament, political pronouncements, council minutes, sketches of urban planners and the drawing boards of state architects. What emerged was a shadowy, sinister gantry of urban social control.\n\nUrban racial segregation\n\nFor much of South Africa's urban history, voices could be heard clamouring for residential separation and economic protection from people of colour. Until the 1940s these pressure groups \u2013 mainly traders and workers of European origin \u2013 were given only passing attention by governments dominated by mining and agricultural interests. The main focus for these organised groups \u2013 town councils, tenants' associations and chambers of commerce \u2013 was in Natal. White shopkeepers and small traders set up an agitation, claiming that they were being undercut by Indian retailers. Calls were made for the repatriation of the Indian immigrants, as well as for trade and residential segregation. Indian traders began to move into the interior and, as they did so, encountered similar reactions and legal restrictions. For instance, in the Orange Free State, legislation was passed in 1885 preventing Indians from owning any property or conducting business.\n\nAfter Union in 1910, white trader pressure against Indians continued. The Lange Commission, in its report of 1921, 'strongly recommended that some system of separate areas should be introduced both in the Transvaal and Natal... Such a scheme will tend to ensure the removal of Asiatics from the immediate vicinity of European traders.'23 The implementation of the Commission's findings was, however, delayed.\n\nDuring the period from the 1920s to the 1940s, the economic struggle of the traders was broadened by a crisis of falling property rates in the inner cities and by an ideological assault on people not deemed 'European'. The effect was to include white workers in the agitation for residential segregation, deflecting their grievances as an exploited class towards the threat of black migration into the cities.\n\nAlongside rising inner-city population numbers, the opportunities for 'informal sector' activity grew. This tendency drastically increased competition for white traders, particularly in Durban and on the Witwatersrand. So, while industrialists prospered, smaller traders faced the spectre of falling incomes. At the same time, their elected local authorities were increasingly confronted with demands for free services in the areas allocated to people of colour. The agitation for urban racial segregation began to grow.\n\nFive parliamentary Commissions of Inquiry and three Select Committees were established during this period to deal with the problem of alleged 'penetration' by people of colour into white areas. All but one recommended curbs on Indian or black land ownership and racial segregation. From these inquiries emerged the 'Pegging' Act of 1943, which froze land sales to Indians in Natal and the Transvaal for an initial period of three years. After failure by the Government to reach a negotiated agreement within this time, the Asiatic Land Tenure Act (known as the 'Ghetto' Act) was passed in 1946, providing for the racial segregation of Indian business and residence.\n\nThe 1948 election won political power for Afrikaner workers, farmers and entrepreneurs. In the view of the three partners of this alliance, the physical removal of all non-white people from the cities would serve their interests well. Indeed, among the first actions of the new Government in 1948 were the tightening of the Pass Laws and the announcement of an inquiry into the 'Ghetto' Act. While the Inquiry was taking place, a virtual pogrom against Indians broke out in Durban in which 140 people were killed, ending in the displacement of nearly half of the city's Indian population.\n\nThe first three chapters of the inquiry into the Ghetto Act were never made public. In its final two chapters can be found the keystone of spatial apartheid.24 The report ignored the minor issue of Indian rights, claiming that the 'problem' was a national one, which should be dealt with uniformly throughout the country. Reviewing preceding commissions and reports, it concluded that the demands for territorial racial segregation had for too long been ignored. Inter-racial 'tension and strife' were seen as the basis of racial separation: 'We see no way of [avoiding civil commotions] except to legislate for total territorial segregation of the different racial groups, so that in the course of time homogeneous racial group areas are brought about.' As for the kind of Group Areas envisaged, there were two possible solutions:\n\nOne is that there should be total segregation of the various racial groups into fairly large areas of the Union with the possibility that eventually these large areas will become separate non-European States under suzerainty of the Union. The other is that there should be total territorial segregation on a small scale, particularly in the urban areas. This means that the penetrated areas should be cleared up by uprooting non-European ownership and occupation, segregating such ownership and occupation into the various non-European, racial group areas...\n\nThese two points of view are not mutually inconsistent and the one may be regarded as the ultimate aim and possible outcome of the other. Racial divisions were to be made merely for reasons of bureaucratic necessity:\n\nThe population of the Union should, for the purposes of the proposed legislation, be classified into racial groups and the lines of demarcation between the different groups should be clearly drawn in order to minimise administrative difficulties. We visualise the following groups, namely, the White group and the non-European groups of Natives (with sub-groups, if necessary), Coloureds and Asiatics and perhaps the Malay Group.\n\nVirtually all recommendations within the report were translated into the Group Areas Act of 1950. A striking feature of the parliamentary debate on the Group Areas Bill was the unanimity with which the opposition parties \u2013 the United Party and the Labour Party \u2013 approached racial segregation. Their only objections were over the method of application. The older inner-city ghettos with their maze of narrow alleys adjoining white residential or business areas were to be systematically razed. Among their sins was that of being 'military hazards'. In the words of Natal University sociologist Pierre van den Berghe, they were to be replaced by:\n\nModel townships with unobstructed, rectilinear fields of fire and wide streets for the passage of police vans and armoured cars. The new ghettos are typically situated several miles from white towns, with a buffer zone in between; they are [to be] sprinkled with strategically located police stations, and ... enclosed barbed wire.25\n\nThe legislative foundations for disorganising the poor and building defensive cities had thus been laid.\n\nBreaking the web\n\nGiven the framework within which Group Areas removals took place in Cape Town, a social disaster was inevitable. As the familiar social landmarks in the closely grained working-class communities of the old city were ripped up, a whole culture began to disintegrate. Although the old working-class neighbourhoods had been geographically bounded by outside forces and penetrated by them (in the form of schools, police, etc.), they were places in which people had organised space for their own style of life. These spaces were networks of streets, houses, corner shops and shebeens but also social webs of kin, friendship, neighbourhood and work. They were a mix of rights and obligations, intimacies and distances, providing a sense of solidarity, local loyalties and traditions. They also provided collective surveillance, creating safe spaces for children to be children, as Brian Barrow observed:\n\nChildren everywhere. Shouting, laughing, whistling, teasing, darting between old men's legs, running between fast-moving buses and cars and missing them by inches with perfect judgement. Poor, underfed children but cheeky, confident, happy and so emotionally secure in the bosem of their sordid surroundings. Everyone loved them. To them, it seemed, every adult on those busy streets was another mother, another father.26\n\nThe former warden of the Cape Flats Distress Association, Dr Oscar Wollheim, described the complexity of these social webs:\n\nThe rings closest to the centre are represented by the man's immediate and extended family and his closest friends. The next would represent his acquaintances, his church, his school and the clubs he frequents. Other rings represent his employer, his transport and communications, the shops he frequents, the municipal and other officials he meets, his doctor, the police, the postman, the tax official. The anchors of the web represent the customs, habits and moral concepts of the community in which he lives.\n\nEach individual has his own personal web which varies in size and complexity, according to the impact he makes on those around him and the influence he wields in the community. His usefulness to and within the community is determined entirely by the freedom with which he is able to move in and about his web, his knowledge of its structure and the facility with which he is able to make contact with the correct position of the web at the correct time.27\n\nThe Group Areas Act was to break that web by fundamentally disturbing the organisation and role of the working-class family. With it were ploughed up relationships and networks of knowledge, experiences and history \u2013 the very scaffolding of their culture. The effects of Group Areas removals, Wollheim explained to me, were:\n\nlike a man with a stick breaking spider webs in a forest. The spider may survive the fall, but he can't survive without his web. When he comes to build it again he finds the anchors are gone, the people are all over and the fabric of generations is lost. Before, there was always something that kept the community ticking over and operating correctly... there was the extended family; the granny and grandpa were at home, doing the household chores and looking after the kids.\n\nNow, the family is taken out of this environment where everything is safe and known. It is put in a matchbox in a strange place. All social norms have suddenly been abolished. Before, the children who got up to mischief in the streets were reprimanded by neighbours. Now there's nobody, and they join gangs because that's the only way to find friends.28\n\nThe collapse of social control over the youth was one of the major problems facing the working class as their culture began to buckle in both rural and inner-city areas. This informal control was described to John Western during his work on the suburb of Mowbray:\n\nWhen I was 15 or 16 if we did anything rude, offhanded, in the street \u2013 like going to bars or smoking or taking a dame out \u2013 you'd get a pak [slap] at night at home; they [parents] knew about it right away... It was the old men who used to stand at the corners chatting or sit on the stoeps; they'd pretend to be reading the Koran or a comic or playing karem or whatever, but out of the corner of their eye they were really watching you.29\n\nIt was this almost intangible but very real cement which held the working-class culture together. One of the greatest complaints about Group Areas removals was that individual people or singular families rather than whole neighbourhoods, were moved to the Cape Flats. The stresses resulting from these changes brought with them psychological difficulties and skewed 'coping' behaviour. Marital relationships were upset and the rates of divorce and desertion rose. Parent-child relationships also became problematic \u2013 often because of the father's sense of inadequacy in his new environment (this will be discussed more fully in a later chapter).\n\nBetween 1961 and 1965, a period which saw both rising industrial prosperity and mass relocations of people, there was a coloured baby boom. One can only speculate about its causes, but the relation between crisis and a high level of childbirth is well known. By 1980 the effects of the boom could be felt in the 15- to19-year-old age group \u2013 the core age of the street gangs.\n\nAnother indicator of social disruption was the illegitimacy rate among coloured people, which nearly doubled between 1956 and 1981. This rate declined during the 1950s and began rising in 1961 when the first Group Areas were declared in the city. It went up sharply in 1967 after coloured families were told to vacate District Six, then climbed alarmingly between that year and 1976 (the period of the greatest evictions).\n\nIn 1974 the Theron Commission found that more than 82 per cent of all births to coloured women under the age of 20 were illegitimate. The findings of the Commission bore stark testimony to the breakdown of extended families which followed the removals. The Commission found a sharp decrease in what it called 'non-members' of nuclear families between 1960 and 1970 and a marked increase in single-parent families in the urban area. The commissioners heard that:\n\nIt was very difficult indeed for parents, with children of different sexes, living in a house with only two or three rooms in a neighbourhood with few, if any, community amenities, to give their children a decent upbringing.\n\nThe Commission concluded that 'no other statutory measure had evoked so much bitterness, mistrust and hostility on the part of the Coloured people as the Group Areas Act.'30 This statement echoed Dr Wollheim, who had warned in 1960 that 'we can look forward to a period of increasing social dislocation, which will have its root in no other causes but in the application of the [Group Areas] Act'.31\n\nTo assess the effect of Group Areas removals on families at the time, I made a comparison between family life and working-class culture in an 'inner-city' working-class area and on the Cape Flats, where many people had been relocated. The established area was Harfield Village, which forms part of Claremont (it was later gentrified and is now predominantly white).32\n\nAt the time of the survey, Harfield Village was a suburb 'in transition' from a mixed to a White Group Area, and only about a hundred coloured families remained. On average, families had resided there for 19 years, although more than ten per cent had been there 50 years or longer. The average number of people in each house was a fraction above five.\n\nWhat was significant about the area was the high number of people available for what might be described as 'crisis support'. Some 80 per cent of the people interviewed had relations in Harfield and slightly more than this had close friends in the area. This was despite the fact that 65 per cent had seen related families moved from the village by Group Areas. There was no cr\u00e8che in Harfield. Of those whom I interviewed, the majority looked after their own children and a sizable number relied on relations to do this.\n\nIn total, 95 per cent of children aged under 16 were taken care of within extended families, the remaining number being minded by friends. In comparison with the Cape Flats this was an extremely high level of family-based childcare. Harfield had all the benchmarks of a stable supportive community. This was also the case in Mowbray, where John Western found an average residency of 33 years and where 70 per cent of his interviewees were related to at least one other physically separate household.33\n\nThe Cape Flats survey focused specifically on mothers living in 35 different housing-estates. The average number of people in each dwelling was a little over seven and the average length of residency was a mere four years. Of the sample, 44 per cent of the Cape Flats mothers were working and 25 per cent were raising a family without a husband. In order to gauge changes in living-patterns, the mothers were asked about their own childhoods and then about their children.\n\nThe findings showed a marked historical fall-off in access to family networks of childcare. A high percentage of children under 16 received no parental care during the day, while a very small number were placed in cr\u00e8ches. When asked about any problems they were experiencing, the greater number of mothers said it was a fear of gangs and lack of police protection.34\n\nThese surveys can only hint at the misery caused by relocations under the Group Areas Act. The first effect of the removals into the high-rise schemes on the Cape Flats was to destroy the communal space that the street, the corner shop and the shebeens in the 'old' areas had provided. The new areas contained only the privatised space of small, nuclear family units. These were stacked on top of each other in total isolation, juxtaposed with the totally public space surrounding them \u2013 a space that lacked any of the informal social controls generated by their former neighbourhoods.\n\nThe destruction of the neighbourhood street also blew out the candle of household production, craft industries and services. The result was a gradual polarisation of the labour force into those with more specialised, skilled or better paid jobs; those with the dead-end, low-paid jobs and the unemployed. As the new housing pattern dispersed the kinship network, so the isolated family could no longer call on the resources of the extended family or the neighbourhood. The nuclear family itself became the sole focus of solidarity.\n\nThis meant that problems tended to be bottled up within the immediate interpersonal context that produced them. At the same time, family relationships gathered a new intensity to compensate for the diversity of relationships previously generated through neighbours and wider kinship ties. Pressures gradually built up, which many newly nuclear families were unable to deal with. The working-class household was thus not only isolated from the outside, but also undermined from within. The main, and understandable, product of this isolation was fear \u2013 fear of neighbours, fear of unknown people, fear of gangs and fear of the strange dynamics of the new environment.\n\nThese pressures on the Cape Flats weighed heavily on house-bound mothers. The street was no longer a safe place for children to play in and there were no longer neighbours or kin to supervise them. The only play-space that felt safe was 'the home', the small flat. As stresses began to build up within the nuclear family, what had once been a base for support and security now tended to become a battleground, a major focus of all the anxieties created by the disorganisation of community.\n\nOne route out of the claustrophobic tensions of family life was the use of alcohol and drugs. This became the standard path of many men. Children were shaken loose in different ways. One way was into early sexual relationships and perhaps marriage. Another was into the fierce youth subcultures on the streets which became ritualised in the violent youth-gang culture, reinforcing the neighbourhood climate of fear. The situation was to be compounded by rising unemployment at the younger end of a potential labour force. The difficulties of getting a job in Cape Town were described to me by Petrus, a boy who had to leave school as a result of the 1980 education boycott:\n\nThere's such a lot of jobs advertised in the Argus, but when you go you find a queue of 30 people for just the one job. And chances are you won't get it. Perhaps they'll advertise for a messenger with Standard Six, but you'll find people there with matric certificates. You and your junior certificate can just turn around and leave again.\n\nOne of the best ways of getting a job is having a connection, maybe an uncle or someone to bring you to the boss. I know of people who got jobs that way. But unemployment bureaus don't do much to help. They just want qualified people like electricians. And they would rather employ blacks who they can fuck around and who they can't really communicate with, so the worker can't argue back. I prefer stealing to working for someone who exploits you like that.35\n\nFor many rural youths moving into Cape Town, arrest, conviction and sentencing to a reformatory had become a ticket to the city. Here they joined the unemployed and the gang 'brothers', becoming urban hunters for the means to stay alive. What these gangs did in order to survive in the face of tremendous odds was to rebuild the lost organisation and domestic economy in the new housing-estates. This time, however, their customers were often also their victims.\n\nIn Cape Town, what the new ANC government inherited in 1994 was a working class that was like a routed, scattered army, dotted in confusion about the land of their birth. In the lonely crowd of satellite clusters with rising rates of violence, the townships had become increasingly difficult places to meet people after work, favouring silent conformity and not rebellion.\n\nThe nineteenth-century, French political thinker, Alexis de Tocqueville noted, rather dramatically, the same threads in the growth of American suburbs many years earlier:\n\nThe first thing that strikes one's observation is an uncountable number of men, all equal and alike, incessantly endeavouring to produce the petty and paltry pleasures with which they glut their lives. Each of them living apart is a stranger to the fate of all the rest \u2013 his children and his private friends constitute to him the whole of mankind; as for the rest of his fellow citizens, he is close to them, but he sees them not; he touches them, but he feels them not; he exists but in himself and for himself alone; and if his kindred still remain to him, he may be said at any rate to have lost his country.36\n\nThe ultimate losers in this type of claustrophobic atmosphere were the working-class families. Torn from the areas they knew and scattered across the Cape Flats, the emotional brutality dealt out to them in the name of rational urban planning has been incalculable. The only defence the youths had was to build something coherent out of the one thing they had left \u2013 each other. Between windblown tenements on the dusty sand, gangs blossomed. The city's urban managers now had a major problem on their hands \u2013 violent crime.\n\nPolicing for apartheid\n\nIf Group Areas removals were the underlying fabric of conquest, its enforcement among the conquered was the responsibility of the police. People so brutally relocated were unlikely to go quietly into the night. For this reason, under apartheid, precinct policing focused largely on controling political volatility, a task inappropriate to effective policing of crime. In any discussion about gangs, what the police do \u2013 or don't do \u00ad\u2013 is of central importance because the actions of both groups tend to take place on overlapping and interlinked terrains.\n\nThe law under the National Party up to 1994 did not so much set a standard of legality from which the police could deviate as provide a licence to ignore it. The police were sanctioned to search without warrant in many situations, to stop meetings, close down premises, shoot to kill and arrest people for a wide range of reasons. Many of their actions carried out 'in the interests of State security' did not need to be made public and this secrecy was corrupting. Given the wide legal sanction offered to the police, it would be surprising if they did not grasp it. Discussing this point in Parliament during the 1982 session, an Opposition Member, Harry Pitman, observed:\n\nIf one gives unlimited and uncontrolled power to any branch of the executive, they, being only human, are going to use that power in their work. The problem we have is that power is being given to be exercised in secret without scrutiny by the House, without scrutiny by the public, and without the control of the Supreme Court. The blame therefore does not rest entirely with the police.37\n\nIt's obvious that behind such an official screen, policemen would attempt to cut corners to obtain evidence, particularly if they were dealing with known criminals. In any policing, the constant demand is for efficiency in solving cases before more harm is done and the emphasis is on force \u2013 get your man and maintain order. The temptation existed and still exists to extort confessions or information. As a result, due process of law can be easily overlooked \u2013 if the law is a puzzle for the people, it is also a puzzle for the police. Indeed, for many people on the other side of the charge-office counter, even decades after the end of apartheid, the rule of law remains indistinguishable from the rule of force, with justice being the right of the stronger party.\n\nThe apparently omnipotent position of the police under apartheid was reinforced by political rhetoric. Commenting on the increased number of police assaults on members of the public during 1981\/2, the chairman of the Civil Rights League argued that the increase was supported by the rising sanction of violence, used to prevent democratic change through:\n\n\u2022 Warped reports by SABC\/TV and by Cabinet Ministers of a Total Onslaught. What is a young policeman to think after hearing a Cabinet Minister say, 'When survival is at stake, no rules apply'?\n\n\u2022 Disrespect for the individual, resulting from unjust laws and from certain churches, schools and newspapers ignoring the ancient principles of human dignity and impressing hostile emotions on the young;\n\n\u2022 Using the police force for unsavoury purposes, such as raids on the women and children of Nyanga [squatter camp], intervention in labour disputes, or interference with Black Sash stands [against apartheid];\n\n\u2022 Obsessional denials and cover-ups, which encourage immature young men to believe that actions of violence receive support from above.38\n\n'Hard' policing led, in turn, to bad relations between the police and the public. Speaking in a parliamentary debate an Opposition Member, Ray Swart, reminded the House that:\n\nNo police force can operate successfully unless it has the support and sympathy of the general public. [In this respect] the lot of the South African policeman is perhaps amongst the most unenviable of any policeman in the world. This is so because of the nature of the society in which he has to operate and because of the unjust and inequitable laws which he is expected to enforce... Amongst [Black] groups [police] authority is used to enforce [these] unpopular and unjust laws, whether in respect of pass-law offenses, forced removal of people from their homes, demolition of shacks or whatever it may be ... [I]n circumstances like that, the policeman is very often... seen as a symbol of oppression.39\n\nIn terms of daily crime prevention, therefore, the power available to the police generated as many problems as it did solutions for the station-based police officer, isolating them behind their uniform and inside the system they represented. Being expected to control both political volatility and general crime ensured that slippage would occur, and it did on both fronts.\n\nUnder apartheid, the police were expected to keep a ruling class safe from violent revolution. They could and did call on the army for support but, on a daily basis, the task expected of them from the 1950s became increasingly intolerable. In 1979 South Africa's police force of 34 646 men was the same size as that of New York City for a population many times the size of that city spread out over an area five times the size of Britain. In the same year a newspaper complained: 'Thirty years ago in Cape Town more than 100 policemen walked the night beat, assisted by a van and five on bicycle patrol. Today there are not more than six men on the streets at night.'40 In 1980 the shortage of policemen prompted To The Point magazine to describe them as 'South Africa's most wanted men'.41 A policeman told me:\n\nOur chaps are feeling the strain and are getting frustrated. People criticise us but they don't know our problems. A fellow phones and says 'This is the third time I've phoned and that fellow that assaulted me, he's still walking up and down in the street and when are you coming?' Or a policeman's sitting in the office and someone phones and says somebody's burgling his house. But the policeman can do nothing because there's nobody to help \u2013 he walks out of the office to look for someone and there's not a single person to send. Or there's no van and he must use his own car ... and there's no refund for petrol. There's just not enough policemen! We're just the step-child of the army. We get what's left \u2013 second-class equipment and a tight budget.42\n\nThe police shortages and their political focus were undoubtedly major contributing factors in the sharp rise of crimes of violence and of property that began in the early 1970s and has continued almost unabated. 'The skollies are making hay now', the policeman continued, 'because they know we can't get to them all.' The solution to this high crime rate was seen as the placing of 'a cop on every corner'. The Viljoen Commission into the South African penal system noted:\n\na policeman patrolling an area on foot is in a far better position to develop an experienced eye and to smell out would-be criminals than a policeman patrolling an area in a vehicle. The vehicle moves too fast to enable the policeman to reconnoitre an area properly. The danger [of vehicle patrols] is that persons who either individually or in groups appear from a moving vehicle to act or move or loiter suspiciously, may be perfectly law-abiding... The motor vehicle has its advantages [but] there are criminologists and others who would like to see a full-scale return to the 'bobby on the beat'.43\n\nUnder the circumstances, such saturation patrolling \u00ad\u2013 flooding 'problematic' working-class areas with policemen \u2013 would have been both politically volatile and uneconomical. Police were seen as agents of a hostile State and, furthermore, patrol activity is the single most expensive component of police labour and one that instantly clogs the control apparatus, as a policeman pointed out to me:\n\nIf we had a full staff \u2013 all the men we required \u2013 and made the number of arrests we would like to, the people at the courts would chuck up their job and go home. Because at the moment they can't cope, they're so snowed up. They're even having court on Saturday morning! But then even if the police and the courts could cope, then the prisons couldn't because they're too full. It's crazy.44\n\nThis no-win situation was depressing for policemen, who worked long hours and seemed to make no headway. Often their problems manifested publicly as complaints about pay. These complaints were officially deemed 'unpatriotic', but pay-gripes found their way into the press, usually from ex-policemen, or were raised in Parliament by the Opposition before an election.\n\nWith the problem of staff shortages and discontentment, 'hard' policing was to be expected. Nobody could condone the action of a detective who carried a suspect to the cells in the boot of his car.45 However, given that the suspect was dangerous, that there was no patrol van, that the car was probably the detective's own and that there was no colleague to help restrain the suspect, the seemingly callous action could at least be understood as a choice between unconventional methods and releasing the suspect. Impossible situations, together with the militaristic and racist rhetoric of the time, gave rise to improbable and often morally unacceptable solutions. The frustration of confronting a situation beyond his control was clear when I asked a Grassy Park policeman in 1982 what could be done about the city gangs:\n\nI don't know what you can do \u2013 except maybe Nazi-style line them up and shoot them. But that's not in the law ... even the public think sentences are too soft. You should remove skollies from society to solve the problem. But then where would you put them? Perhaps you could send them to help Britain in the Falklands! But I say you cannot solve the problem according to the law... You need to drag them in here and give them all hangpaal [death sentences]; you need public hanging or something.46\n\nThe temptation to give a street youth a thrashing for his misdemeanour, or an hour in the van before letting him go, was strong indeed, given the porous nature of the system of justice from the viewpoint of the detective or patrolman. A range of strategies were developed both by patrollers and detectives. One was that of financial 'inducements' for information. It was not possible to find figures on the total amounts paid to police informers, but the sum was undoubtedly considerable and open to abuse. 'We have plenty of informers,' a detective told me. 'We must because there are not many of us and there are many skollies.' The informer network was bolstered by 'agreements' and 'favours' worked out between the police and the community. It was also the result of 'leaning' on certain individuals who were threatened with arrest for some misdemeanour unless they 'squealed'.\n\nDuring my work with gangs in the 1970s and 1980s, a feature which constantly startled me was the arrival of policemen at a gang headquarters. A detective later clarified this form of liaison.\n\nWe work with the gang leaders. If we go to them and say we are looking for so and so, they bring him here to the station. They know that if they don't, we can get them and they want peace with us. Also, if we want to find out about this gang we go to the leader of the opposition gang and they tell us everything they know. We pay for information.47\n\nIn this way gangs and officers could 'co-police' an area, keeping it 'quiet', picking up 'nuisances' and leaving the core of the gangs untouched. In particular, gangs in the pay of shebeeners and drug merchants performed a quasi-policing role. Informal policing by both police and gang bosses was thus effective in terms of State control, but ineffective for the community, as it tended to focus on high-profile street youths and left most of the big rackets untouched. This slack was in some sense taken up by specialist units such as the Narcotics Bureau and the Murder and Robbery Squad which could come in 'over the top' of regular policing. These were both disbanded by the new government after 1994.\n\nBy the mid-1980s apartheid's spatial controls of Cape Town and other cities began to crumble. Under the slogan of 'Make South Africa Ungovernable', the United Democratic Front unleashed a wave of urban insubordination and intolerance of state functionaries, especially the police. Faced with the choice between solving crime and keeping whites safe from a perceived communist-inspired revolution, the former decreased in importance and whole areas of the city were abandoned to any but the most desultory crime control. By 1994 this situation had permitted the growth of large syndicates and opened space for a criminal culture that was alert to the possibility of new fields of enterprise. The shift was noted by Jonny Steinberg in Thin Blue, a study of South African policing:\n\nFor the township underworld, whose long pedigree had been invisible to white South Africa, the opening up of urban spaces heralded something of a revolution. The vastness of the new market promised by white neighbourhoods was almost too spectacular to imagine. A criminal culture whose appetite for commodities and for violence was legendary in the townships, arrived in the suburbs. 48\n\nRecasting the city\n\nAfter the negotiated end of legal apartheid in 1994, the first democratic elections and the resultant cessation of global sanctions against South Africa, Cape Town began to shake off its isolation from the rest of the world. It became a city in transition, sensitive to the requirements of a global economy.\n\nMirroring wider national and international tendencies and blessed with natural beauty, the city administrators looked to tourism and its potential for earning international capital as one of the platforms for future development. For some, this proved extremely lucrative. In the decade which followed, the organised affluent and the rising new black middle class embraced consumerism. Their high-tech savvy, education and mobile lifestyles have made them some of the most privileged people in the world. Andre Standing has noted, however, that as tourism pumped money into the attractive, wealthy areas, private and public actors were encouraged to erect ever-greater systems of security. This was to keep those who had money to spend safe from those who might beg, steal and generally downgrade the image of the city and threaten tourism.49\n\nThe Cape government embraced a neoliberal approach common to many emerging cities of the southern hemisphere. It endorsed a market-driven approach to growth within a global economy. Central to this vision was the revitalisation of the Central Business District (CBD), a formally white preserve at the foot of Table Mountain which, in the 1990s, was considered by many as a no-go area for 'respectable' citizens, especially at night. Reporting on plans for the city, the Cape Times wrote:\n\nIn as much as other nodes should be accorded equal status, the need to revitalise and regenerate the Cape Town CBD is widely accepted by both the public and private sectors as a major and serious priority. This stems from the belief that the central precinct is the main locus of the region's historical, cultural, political and social attributes. It is the principal driver of the Western Cape's economy, accounting for 28 per cent of all jobs in the metropolis and is, accordingly, a major area of focus for the [city] council.50\n\nCentral to the city's attempt to 'retake' the CBD from a growing number of criminals, squatters and street urchins was the use of force, described as 'Operations'. The move began in 1998 with Operation Clean and Safe, followed by Operation Reclaim in 1999 and Operation Crackdown the following year. The first of these involved 400 municipal law officers and 30 members of the South African Police Services (SAPS) who together made 20 arrests, gave citations for 2 644 traffic violations and confiscated more that 3 000 items from traders in illegal areas.\n\nBusiness Against Crime was formed in 1996 and installed a closed circuit television system in the CBD. Two years later the city's urban renewal process was formalised through the creation of the Cape Town Partnership. Its membership included businesses, property owners, the local tourism board and local government. Its goal was the 'branding, positioning, marketing and establishment of [Cape Town] as a globally competitive city with a globally competitive product offering.'51 In November 2000 the Partnership created the Central City Improvement District (CCID) in the CBD, designating it a zone of growth and renewal. R6 million was raised to put this into effect, 120 community patrol officers were appointed, a 72-camera network was developed and manned 24\/7. The city's Protection Services Department established a 24-hour, 32-member rapid response unit. The principles for these regenerative programmes were derived from Mayor Rudy Giuliani of New York City's 'broken windows' approach. His police chief, William Bratton, was consulted for Cape Town CBD's urban revitalisation.\n\nAs the world was to see during the Soccer World Cup in 2010, the transformation was a profound success and the reclamation of the CBD complete. Despite dire predictions of criminal predation during the tournament, virtually no incidents were reported. In travel magazines and websites, Cape Town was cited as one of the world's top ten tourist destinations and continues to be so. In 2014 one of the largest travel websites voted the city's restaurants second best in the world after New York and, a year later, it was included on the World's Best 50 Restaurants list.\n\nWhat was the cost of this refurbishment in terms of urban development? The wealthier citizens in the more organised, formerly White sections of the city had been protected at great cost and the poor were kept disorganised and at bay. The police and private security became frontline agents of urban renewal in a deeply divided city. Street children were flushed out, 'undesirables' were moved on and, in the words of the Police Chief of the time, informal parking attendants were described as 'parking terrorists'.52\n\nThe success of this planning led to the development of City Improvement Districts being proclaimed in other, albeit wealthier parts of the city. A former coordinator for social development at the CCID, Clinton Osborne, told researcher Tony Samara: 'Everyone's getting one, it's a new trend. Woodstock, Observatory, they're just spreading like wildfire all over the Cape.'53 According to the analysis of a parastatal organisation, the Western Cape Provincial Development Council, these initiatives...\n\n... appear to be mainly concerned with improving the appearance of the CBD through addressing the issues of 'Crime and Grime'. Crime and Grime is associated with vagrancy, street children, the homeless and informal traders. Hence, the private sector response is ostensibly about the brutal eradication of these 'unwanted\/bad' elements to stem capital flight from the CBD.\n\nThe city is not an innocent bystander in this 'eradication' programme. The initiative overlooks the fact that the poor constitute the majority of the city and that the vagrants\/street children\/informal traders are surface manifestations of deep-seated problems viz. poverty, unemployment and social breakdown in the underdeveloped areas. [The inner city has become] a playground of the elite that admits the poor only as labourers, domestics, gardeners and the like.54\n\nThe overall effect of the city's urban renewal was eerily reminiscent of the social engineering under apartheid, though now it was based only loosely on race or colour (because most of the city's poor remained coloured and African) but centrally on class. The architects of the Group Areas Act might have nodded in appreciation at the new sophistication of their ideas.\n\nCape Town is today managed through a complex network of influences \u2013 its apartheid past, new initiatives in urban social develop\u00adment and containment and the global imperatives of a neoliberal economy found in many emerging cities. In a buoyant, expanding economy, the new urban development plan could have trickled outwards to involve the upliftment of poorer, working class and predominantly black areas, followed by improved organisation of education, health care, crime control and housing.\n\nWhile there have been a number of moves in this direction, including the concerted building of low-cost housing by the City Council, the overall economy of the country has moved forward in some areas but stagnated in many. Conditions for Cape Town's urban poor have worsened in most cases. Crime has increased and joblessness, particularly among young coloured males, has soared. In relation to the poor of the CBD, Samara writes that neoliberal urban renewal has positioned them...\n\n...as unwanted trespassers rather than citizens entitled to all the rights that the new constitution guarantees. What this criminalisation suggests is that choosing this development path in the midst of overwhelming poverty and stratification necessitates new forms of social control that are able to secure the borders between the affluent nodes and the still underdeveloped areas on the other side.55\n\nIn the CBD and wealthier parts of the city, public and private police, bolstered by a huge private security industry, are integral to a development process. There, the protection of economically and socially valuable urban spaces is paramount and control of crime and the urban poor is essential. Cape Town is being forced to respond to challenges generated by local inequality and conflict that afflict many cities. As Samara suggests,...\n\n...development and urban renewal have been subsumed under and articulated through neoliberalism which, although appearing in many guises, means for all cities under its sway renewed and reinvigorated tensions between the demand of 'free markets' and those of populations.56\n\nThe commitment of the post-apartheid state to a better future for all began to shift by about 2000 towards a better future for the few and increasing management of the rest. The past threat of urban terrorism during the apartheid years was replaced by a fear of interpersonal crime. This paralleled an escalation of graft at ever-higher levels of State and corporation. Beyond the Cape's CBD and leafy mountain suburbs, crime began to assume a central place in development discourse and city managers found themselves increasingly juggling between this and the city's international image.\n\nThe beginnings of this shift was recognised at a national level when the ANC government abandoned the social Reconstruction and Development Programme (RDP) in 1996 in favour of the neoliberal Growth, Employment and Redistribution plan (Gear) and, simultaneously, declared 'war' on crime. Gear was presented to Parliament by Finance Minister Trevor Manuel as a fait accompli, without consultation. No one was allowed to see the plan before it was introduced to the House. It had been drawn up by experts from key financial institutions under the guidance of Richard Ketley, an official from the World Bank.\n\nThe manner in which Gear was introduced suggests that the ANC was aware that abandoning the RDP would be hugely unpopular, signalling a 'Washington consensus' and the prioritising of the international financial community over the needs of most South Africans. Gear involved a mix of affirmative action and public spending that was less racially skewed and adherence to the neoliberal imperatives of tight fiscal austerity.\n\nIt involved increased labour market flexibility, monetary discipline, privatisation, reduced corporate taxes, trade liberalisation and a gradual phasing out of exchange controls. It was a voluntary structural adjustment that horrified those on the Left, particularly people who believed the ANC was historically a socialist movement. As a result, the ANC was accused of 'selling out' to white capital and the emerging black bourgeoisie.\n\nThe positive economic and labour market projections of Gear, as presented in 1996, have not been achieved. Economic instability, inequality and social insecurity have either remained high or have risen. Whereas the architects of Gear predicted the creation of 1.35 million new jobs by 2000, the unemployment rate rose and at the time of writing is around 40 per cent. Numbers of people falling below the poverty datum line have also continued to increase and the quality of education and health care have fallen.\n\nAccording to the Gini coefficient, South Africa, alongside Brazil, is one of the most unequal societies in the world.57 In the words of Samara: 'The picture that emerges is of a city genuinely frustrated and outraged by violent crime but whose response is often misdirected and counterproductive if the goal is transformation of the lives of its young people.'58 With such disparities of wealth and power, it's inevitable that the preoccupation of both the State and Cape Town's city officials increasingly turned to control and, as in the past, the burden still falls on the police. This is not a new situation and it's interesting to see the continuities between urban control under apartheid and post-apartheid South Africa. For the poor, from the perspective of the wind-blown Cape Flats, very little seems to have changed. On the city's low-income, high-risk periphery, pressures continue to build. Few nights are free from the sound of gunfire.\n\nCops under new management\n\nI align myself with the view that conducting policing in a sea of poverty and hopelessness is most difficult. SAPS members in this station essentially deal with service delivery crimes which has the effect of creating a platform for resentment of the police. People who live in squalid conditions of Khayelitsha see the police as an instrument of oppression when they are arrested for service delivery related crimes. [Further problems are caused by] no access roads in temporal areas, poor lights... lack of fixed addresses...due to the condition of the roads... SAPS vehicles are easily involved in accidents or mechanical damage.59\n\nBrigadier Zithulele Dladla's testimony to the Khayelitsha Commission, 2014\n\nShortly after 1994, police leadership set about stabilising the organisation, bringing it in line with the new democratic order and willing legitimacy in the townships. Steinberg contends that on this last point they miscalculated, assuming the country's urban Black population to be politically homogenous and united by the common experience of past oppression. They understood township violence to be circumstantial and believed that, with the passing of apartheid, it would abate and that people would give their consent to be policed. It was thought to be just a question of delivering a benign, non-political police force. The situation, says Steinberg, was misread:\n\nThe violence was neither circumstantial nor superficial. It was an inflammation of the very tissue of urban South African life, a tissue in which protection and coercion coalesced around allegiances and markets. To get South Africa to give its consent to being policed would require breaking down a generations-old architecture of security and protection. It would require bringing a body with unprecedented authority into township life, a body elevated above existing security markets and thus able to break their logic.60\n\nThe new government, under President Mandela and amid the many demands of transition, turned its attention to the regulation and coordination of the sprawling collection of policing personnel, practices and agencies. In October 1995 it gazetted the SA Police Services Act, which defined the parameters of policing within the new Constitution and Bill of Rights. Community policing replaced hard law enforcement and a Code of Conduct was adopted together with diversity training and policies against police brutality.\n\nA programme was started to train 90 000 police officers in human rights standards for law enforcement. This included a booklet titled You and the Constitution and guidelines for the policing of refugees. In the same year the SAPS incorporated 10 police agencies from the former homelands and reorganised its priorities at both national and provincial level. A year later the ANC unveiled its National Crime Prevention Strategy (NCPS) based on four 'pillars':\n\n\u2022 Reforming the criminal justice system and making it more accessible to disempowered groups;\n\n\u2022 Reducing crime through environmental design;\n\n\u2022 Reasserting public values through education campaigns to involve communities in addressing crime; and\n\n\u2022 Addressing transnational organised crime.\n\nA central theme was that crime and security should be tackled by remedying underdevelopment and poverty as well as demilitarising the image and actions of the police. At an ANC conference in Stellenbosch it was decided that:\n\nThe de-militarisation of structures, rankings, uniform and equipment will promote more creative, socially skilled policemen and women as well as ameliorate the perception that the SAP is the army by another name. The de-militarisation of the SAP and the homeland police forces will send a signal for change. It will also assist in creating the other conditions for community policing such a patrolling on foot, which was unrealistic whilst there were such intense levels of hostility in many areas. A shift to smaller accessible police stations, staffed by members well acquainted with community problems and visible to the community, must be supported.61\n\nThe value of this broad-based approach is undeniable. However, Steffen Jensen has shown in his study of gangs and policing that, despite workshops, consultative processes and training, such discourses of change do not always translate into real change:\n\nPolice officers identified the introduction of the Bill of Rights as the biggest change in their daily work. They recognised that the Bill of Rights was necessary, but they also agreed that it made policing more difficult. The assertion was that 'the criminals are afforded more rights than the victims'; that the Constitution protected only the criminals and that their failure to convict and imprison criminals lay with the Constitution.62\n\nA station commander told Jensen: 'Of course it is right what is happening. We don't want the old-style policing anymore, but it is very difficult to accept sometimes. Especially for the ordinary members. Also what you have to remember, there was never a Bill of Rights in South Africa.' His men, he said, 'slip every now and then and do something they should not do.'63\n\nOn the ground, the overall effect on police of the transition to democracy was increased confusion and subsequent weakening of the state's crime-fighting abilities.64 A detective in the Western Cape Organised Crime Unit (OCU) told researcher Anthony Samara:\n\nA significant reason for the increase in organised crime here was the police transformation. Whilst this transformation may have been good from a human rights perspective, it allowed the criminals a huge opportunity. At a single stroke of the clock in 1994 the whole way of doing police work was transformed. Under the old authority the rules were strict and police had a clear understanding of how the system worked.\n\nThe police used to be very effective and there was a high level of trust amongst the force. With the transformation there was a complete overhaul of legislation and procedure. Many police had to be retrained. This caused a lot of stress and many police decided to retire. This left a bitter feeling with some feeling inferior. Now there is a feeling that you don't know who to trust.65\n\nSo despite significant changes in the approach to policing, crime rose steadily through the 1990s and the private security industry boomed. By 2010 there were an estimated four security guards for every regular police officer in the country. In Cape Town's wealthier suburbs, walls with spikes topped by electric wires had become commonplace. The sound of car and burglar alarms became as regular as the roar of jetliners ferrying tourists and corporate representatives in increasing numbers. Under the watchful gaze of CCTV cameras, Long Street in central Cape Town boomed as a club, pub and restaurant haven. In the affluent suburbs, neighbourhood watches drew citizens into the policing surveillance system.\n\nYet the urban periphery continued to return shockingly high contact crime statistics and its possible effect on business and tourism, as well as on the city's workers, was clearly a brake on urban development. The ruling party cast around for reasons, deferring the blame to unreconstituted police officers who had been inherited from apartheid structures. It also blamed so-called Third Force activities emanating from 'networks of the past' bent on discrediting the new government. In Cape Town, police were accused of complicity with gangs, particularly those involved in the drug trade.\n\nThe truth is that the police were being required, firstly, to secure the urban periphery in order to ensure development in the wealthy centre and, secondly, to pacify an impoverished periphery within insufficient social services or employment. They therefore became central agents of neoliberal underdevelopment in the gap between what government couldn't provide but which the criminal underground could.\n\n'We had police stations right across South Africa,' General Jeremy Vearey, head of Operation Combat tasked with gang control, told a policing workshop. 'Police ended up being expected to deal with social issues at a local level. We were in the front line.'66 The response of the SAPS was to grow in size and \u2013 under pressure to deliver \u2013 to decrease restraint. This posed dangers to both the police and public administration. According to Vearey:\n\nIf you don't want us to militarise, to take over your neigh\u00adbourhoods, keep us out of areas that require us to solve your social problems. But because the police have the biggest footprint across the country we are being called on to solve problems for other departments which are weak or insufficiently organised. So we end up trying to control what we shouldn't be controlling.67\n\nThe greatest crime deterrent is always good relations between police and community. The pressure on police to produce results for their superiors under stress to bring down crime became a threat to these relations.68 In the end, it reinforced the wedge between police and residents, deepened mistrust and eroded efforts at long-term crime prevention and social harmony. The goal of township transformation was, therefore, increasingly replaced by an imperative to win neighbourhoods back from crime at any cost.\n\nThis was a complete reversal of the 1996 National Crime Prevention Strategy's conception of the police force's role. It placed inappropriate strain on a newly-constituted force still trying to find its way under a Bill of Rights and attempting massive retraining as well as integration of large numbers of new black recruits. Under the pressure, 'slipping' now and again became common practice and rule-of-the-thumb assumptions were made on the fly. Researcher Steffan Jensen was told that in assessing township types, police officers distinguished between 'suspicious persons', 'arseholes' and 'know nothings' \u2013 that is, people requiring police attention, people who refused to accept the officer's definition of the situation and people with whom police seldom came into contact and were not considered a problem.69\n\nBy about 1999, both police and city officials sensed that all moves to curb crime had failed and that desperate measures were required. The new Minister of Safety and Security, Steve Tshwete, trying to allay public fears, told a gathering of police and press at Jabulani Amphitheatre in Soweto: 'We are going to deal with criminals as a bulldog deals with a bull. We are going to give them hell...' Later that year he described criminals as 'animals' towards whom no mercy should be shown and proposed loosening up legislation under which police could use lethal weapons on suspects.70 This approach clearly bore no fruit because nine years later, in 2008, Cape Town's mayor, Helen Zille, expressed exasperation over policing:\n\nCriminals know that they can get away with it. They rely on the police's inability to find and arrest them; on police dockets that simply disappear; on evidence that goes missing or does not stand up in court; on cases that drag on and on until they are dismissed. They assume that at every step of the arrest and conviction process, there will be an official who can be bribed to make the case collapse.71\n\nA year later South African President Jacob Zuma supported a 'shoot to kill' policy for police. Meeting with police and national security officials, he referred to the threat crime posed to the 2010 World Cup and to the confidence of investors wanting to do business in the country. The Deputy Police Minister, Fikile Mbalula, took up the call several weeks later employing war rhetoric. When it came to 'hard-nut-to-crack incorrigible criminals', he said, police must just 'shoot the bastards.' He added:\n\nWhere you are caught in combat with criminals, innocent people are going to die \u2013 not deliberately but in exchange of fire. They are going to be caught on the wrong side, not deliberately, but unavoidably.72\n\nThe sense that the townships were again seen as a war zone was underlined in 2010 when ranks in the police services were remilitarised. Senior ranks became generals and brigadiers, commissioned officers are now colonels, majors, captains and lieutenants while NCO's are sergeants and constables. The Police and Prison Civil Rights Union (Popcru) castigated the move as the 'imposition of a policy... in contrast with policies of the ANC's election manifesto.'73\n\nThe military system comes with a culture that previously had become entrenched within the apartheid police leading to little action being taken against police members who had committed acts of violence and torture against members of the public. Re-militarisation will diminish police accountability and over-sight by communities through provisions of community policing forums. Remilitarisation will reverse all the tenacious strides we have registered in the past 16 years of our democratic dispensation.74\n\nCape Town's high crime rate is, of course, not 'caused' by insufficient policing. Under the new political dispensation and in a troubled international economy, an alleviation of poverty and expansion of social services are clearly not taking place. This triggered rising levels of crime throughout the first two decades of democracy and caused a drain on police manpower, shortening the long arm of the law in the very area desperate for its extension \u2013 routine crime prevention. Blaming the police for the increased crime rate is like accusing a dam of failing to stop a flood. Because the SAPS is the government department with the greatest presence in communities demanding better service delivery, it remains the front line for both community anger and political pressure to stem the rising tide of social dissatisfaction and crime.\n\nPolice response has been a recruitment drive which increased the force, by 2015, to around 200 000 officers. It is now one of the largest police forces in the world with four times as many personnel as Australia, nearly twice as many as Great Britain and about the same number as Spain, Germany and France.75 At 317 officers, the number per 100 000 of population is considerably higher than the United Nations recommended minimum of 222. The rapid throughput of raw recruits, however, has decreased the quality of training and led to a lamentable decline in standards.\n\nIn 2004 there were 1600 detectives in the Western Cape who had received no formal detective training and mere constables were conducting murder investigations. The Khayelitsha Commission noted that recruits were being taken straight out of college to become detectives with very little practical training.76 This meagre instruction was given by experienced detectives who presented four-day crash courses on how to write dockets, what to look for when investigating a case, how to write formal letters and how to conduct an identity parade.77\n\nIn 2012, a Parliamentary Portfolio Committee highlighted the shortcomings of this inadequate training. It found that detectives were losing dockets or reporting them stolen. Statements were poorly written and crime-scene management procedures were sloppy. This lead to improper collection and protection of evidence with subsequent cases being thrown out of court. The net result is that, nationally, 23 per cent of the country's 23 676 detectives had not completed the most basic training and many were inadequately trained to use computers necessary for docket capture and the compilation of statistics. The committee heard that most detectives were first appointed to the job and trained later.78\n\nAn internal police report leaked to the Sunday Times in December 2012 and headlined Loose Cannons, revealed that more that 27 000 police officers had failed their firearms proficiency test yet still carried firearms. Of the 1 019 of these in the Western Cape, 448 were declared 'untrainable' and 'unfit to possess a firearm'. According to the paper, this posed 'a very high risk for the lives of colleagues as well as members of the community... and could lead to increased police killings.'79\n\nPolice handling of crime scenes is constantly being criticised by magistrates, largely because of poor collection of evidence. According to the South African Law Commission, of every 100 murders, rapes and aggravated robberies, only six result in conviction within two years of the arrest.80 While police may respond to a call in the city centre within minutes, on the Cape Flats it can take up to three hours. In some cases it may take days. In the poorer townships, the police have become outsiders to most residents and the association of some members with shebeens and gang bosses is widely commented on.\n\nAs Steinberg found in his research for Thin Blue, the police were quick to respond to domestic calls where they could assert their authority and masculinity behind a closed door, but steered clear of street incidents and gang battles where pacification was urgently needed. Commenting about the police to Steffan Jensen, a woman named Mouna had this perception:\n\nOh! They [are] corrupt. When you phone the police now, they come tomorrow. The people must first die here. They don't even come to the right place. First they drive 10 times around the block, then they will come to you. To me it looks like they are afraid to come here. When they hear about the shooting, they always come when the shooting is over \u2013 but while they [gangsters] are shooting, they don't come.81\n\nPoor management and lack of training was also taking place higher up in the police force. The Cape Times reported in March 2012 that 70 per cent of the police budget of R1.2-billion for infrastructure remained unspent, yet police across the country were being evicted from buildings because rent had not been paid or leases had expired. In Parliament, the chairwoman of the committee on police, Sindi Chikunga, grilled police bosses:\n\nIf this is not mismanagement, then I don't know. Other departments were complaining about their too-small budgets while the SAPS was effectively wasting its relatively massive budget. Basically what you are saying to the public is: 'We've wasted it.'82\n\nIt's hardly surprising that pressure on police personnel to solve social problems kindled a shoot-to-kill approach. Coupled with a lack of adequate training, this has produced a steady rise in police violence. Between 2009 and the end of 2011, 2 569 civilians were killed as a result of police action or while in police custody. This is one of the highest rates of police homicide in the world.\n\nDuring the year 2013\/14 there were 624 deaths in police custody, 80 of which were listed as suicide, and 390 deaths as a result of police action.83 A further 12 bystanders were killed by police action. The Independent Complaints Directorate received 5 754 complaints against the police, including 121 rapes and 3 994 accusations of torture or assault. These resulted in only 135 convictions and three dismissals for misconduct. In a 2008 study conducted among Cape Town sex workers, 12 per cent reported having been raped by police officers and 28 per cent reported having been asked for sex in exchange for being released from police custody.84\n\nMost cases against the police fly below the public radar, but some were too flagrant to escape press attention. Community leader Andries Tatane was killed by police during a 2011 service delivery protest in Ficksberg. A Mozambican taxi driver, Mido Macia, was tied to the back of a police van and dragged to the police station where he later died. A detainee was tortured to death by three policemen in Harberg, KwaZulu-Natal, for allegedly smuggling tobacco into police cells. The number of people suing the police is reflected in an increase in the amount budgeted by Parliament to cover 'contingent liabilites' \u2013 lawsuits and payouts \u2013 from a startlingly high R19 billion in 2013 to a mind-boggling R21-billion in 2014.85 This amounted to almost a third of the police's entire budget in that period.\n\nCriminologist Lisa Grobler found that gangs were very aware of the possibility of 'buying' cops and have strategies for luring them into a deepening web of 'favours'. It may begin with a few beers on night shift and increase to meat for a braai or payments for looking the other way. In Cape Town she found that police officers were collaborating with gangs by:\n\n\u2022 Stealing drugs from court exhibits;\n\n\u2022 Using police vehicles to transport drugs for dealers;\n\n\u2022 Acting as spotters for gangs by driving in front of and behind a gang car carrying a shipment of drugs;\n\n\u2022 Re-selling confiscated drugs;\n\n\u2022 Making firearms 'disappear' from evidence stores and re-selling them to gangsters;\n\n\u2022 Helping gangsters get firearm licenses;\n\n\u2022 Making dockets 'disappear', causing cases to be thrown out of court;\n\n\u2022 Making charges 'go away';\n\n\u2022 Sabotaging prosecutions with false or faulty evidence;\n\n\u2022 Tipping off detectives about drug shipments by rival gangs leading to arrests that improve the detective's performance ratings and chances of promotion (part of the consignment can be sold to the informer with money going into the detective's pocket);\n\n\u2022 Paying off police debts (one policeman struggling to pay for his house renovations found R25 000 in his bank account);\n\n\u2022 Being a full gang member who joined the police with the intention of corrupting the system in his gang's favour.86\n\nGrobler found that at some police stations bribery and extortion were the norm and that station commanders did not consider it worthy of investigation:\n\nCorrupt cops regularly visit foreign boats in harbours and demand bribes from sailors to allow prostitutes on board. Arresting illegal immigrants and demanding bribes from them is also a very popular pastime for corrupt members. Although bribery is a constant problem in the police service, few SAPS members are caught and convicted of this crime.87\n\nA member of the Americans gang in Manenberg scoffed when I asked him if he had trouble with the police:\n\nThe local police, naah, they're nothing. You can buy them. They just drive around, they don't get out of their van. There's a tik house next to where I stay. If the police are going to raid someone calls the owner and tells him the time they going to raid. He tells him this [is the] time we come so keep your stuff safe. The police come and there's nothing. They get you with a knife or gun, you pay and go.88\n\nTrouble within the force was not confined to street policing. Former Police Commissioner Jackie Selebi, who was also the head of Interpol, was convicted of corruption and of receiving cash payments from drug trafficker Glen Agliotti. His replacement, Bheki Cele, was suspended for 'dodgy' rental deals with billionaire businessman Roux Shabangu. Hillbrow Station Commissioner Koos van Rhyn was investigated for links to brothels and the criminal underworld in general. In September 2011 the head of crime intelligence, Richard Mdluli was arrested on charges of fraud and corruption.\n\nIt is worth noting that such institutional corruption, wherever it occurs, is the criminal subversion of State power. For criminals to have that power over a section of the police force, in addition to already being the force of local governance in its areas of operation, is a threat to national security. It transforms state institutions to serve a criminal purpose. This is not good for crime control.\n\nThe Institute for Security Studies has noted a gradual increase in crime since 2012 and the increasing brazenness of criminals. Gareth Newham claims that ructions in various law enforcement agencies have distracted authorities:\n\nThe big shift we've seen in the past two years is this incredible crisis of leadership in the national office; not appointing the right people, interfering with the Hawks. And that is really removing the ability for those that are tasked, at the top organisations, with providing the correct strategies, resources and guidance to focus on the crime and this is giving free range to the criminals.89\n\nPolice leadership problems were again highlighted in 2015 when the Farlam Commission of Inquiry recommended that Police Commissioner Riah Phiyega face an inquiry into her fitness to hold office over her handling of the situation when police gunned down 34 striking miners at Marikana platinum mine. That year Democratic Alliance MP, Diane Kohler Barnard, noted in a parliamentary debate that: 'To say the morale of police officers is at rock bottom would be an understatement.' According to Inkatha Freedom Party MP, Albert Mncwango, 'Generals are too busy taking time out of work, either being on suspension, or going to court instead of combatting crime.\n\nIn 2007 the Special Investigating Unit uncovered widespread social grant fraud perpetrated by an estimated 100 000 civil servants totalling R5,1 million. This sparked outrage among opposition parties in Parliament. Of the 100 000 public servants, 1 000 were employees of the SAPS. 'If a cop takes once,' an informant told Grobler, 'he will take forever.'\n\nGiven the seeming ineptitude and blatant disregard of the law by some top police managers, it is hardly surprising to find crime becoming more pervasive in officers down the line. Grobler put the number of police involved in criminal activities at 10%, with much higher levels in gang-saturated areas.90\n\nAccording to the Centre for the Study of Violence and Reconciliation, members of the police force have been implicated in nepotism; animal cruelty; wrongful arrests; drunken driving; intimidation; racism; scamming; extortion; fraud; theft; docket theft; possession of and selling illegal firearms (or their own); rape; murder; racketeering; drug trafficking; armed robbery; car-jacking; child trafficking; prostitution; heists and links to the Italian Mafia.91\n\nThe perception from the prowling police van is very different: the townships are full of skollies and if they want to kill each other, they should just go ahead and do it. A policeman told Steffan Jensen: 'Here people live like cockroaches and they breed like cockroaches.'92\n\nThe Khayelitsha Commission of Inquiry found that views were very often polarised around frustrations and misunderstandings between police and community. In an analysis of the commission's findings, criminologists Elrena van der Spuy and Adam Armstrong identified two competing narratives.93 On the one hand, individuals and NGOs working in the area pointed to police ineptitude, inefficiency or outright refusal to provide services. These were combined with endless delays in court proceedings and court sentencing which, they say, amount to State and human rights neglect. 'From these testimonies emerge the crucible of an unsocial space where violent crime impinges with regularity on inhabitants and their relatives. The police are described as incompetent, neglectful and abusive. Only in passing \u2013 rather sotto voce \u2013 is it acknowledged that pockets of good police do exist and that the environment is a harsh one for police too.'94 Police were described by the public as disinterested, rude and abusive. They were 'lambasted for their failures to deliver procedural justice and by implication social justice.'\n\nThe police narrative, on the other hand, contends that Khayelitsha suffers from endemic disorder with vast rural in-migration. Police consider themselves to be a 'mopping-up agency' bearing the brunt of service delivery frustrations and anger towards a 'distant' State. Police on the beat told the Commission that they see themselves as being chronically under-staffed and victims of distant and out-of-touch SAPS staffing allocations and regulations in volatile and dangerous situations. Brigadier Dladla of Khayelitsha noted that:\n\nWe are quick to say our detectives are not working, our detectives are working but they are overloaded. You know in the movies... you see a team ascending to a crime scene, attending to a docket. But here you have a team of dockets ascending on a detective.95\n\nA police commissioner pointed to the sheer weight of laws, policies, standing orders, instructions, directives and procedures which define police work. This type of situation 'saps morale and exposes detectives to high levels of occupational stress. In this kind of situation, as a coping strategy, they pick their battles, prioritise certain cases over others and seek opportunities to close files.96 Summarising the Khayelitsha Commission's findings on the role of the police, Van der Spuy and Armstrong write:\n\nThe South African Police organisation constitutes a large and cumbersome machine... The architecture of this large and rational bureaucratic machine is superimposed on a police system on the ground which struggles to make headway against high volumes of crime, endemic case overload, uneven levels of skills and pockets of corruption and considerable levels of demoralisation.\n\nFrom the deliberations of the Commission, the Janus-faced nature of the police institution and the society within which it operates becomes clear: the contradictory impulses of an institution that is both modern and primitive and a social locality that is at once orderly and anarchic.97\n\nThe high level of police violence during conflict situations has resulted in a corresponding high level of police fatalities \u2013 an average of 157 a year since 1994.98 Under pressure to deliver, police are increasingly turning their guns on themselves, with the national suicide levels among police personnel between 100 and 130 a year.99 A counselling psychologist, Dr Micki Pistorius, found that many police officers suffer from post-traumatic stress.\n\nI find my patients are demotivated, not only because of lack of promotion possibilities, but also by the fact that managers are not properly trained and lack human relations skills, time management and resource allocation skills. This puts tremendous pressure on the cop doing the work.100\n\nTough conditions, long hours and dangerous work without a perception of adequate compensation and recognition lead to discontent. This can be exploited by criminal temptation. Jensen was told that some officers made copies of all their files because of the frequency with which they were 'removed' from the police station by other officers. A commanding officer of a Crime Prevention Unit refused to post service rosters in the station and all drug raids were kept secret until the time of roll-call, minutes before the CPU went out, because police would tip off drug dealers.101\n\n***\n\nLet's widen the perspective. In most countries the law has an important role in the organisation of force. By making rules and passing laws, a state marks out its field of influence by way of orders, prohibitions and censorship. These are defined as law and the legal process establishes both the area and the object of state power. Law is, in effect, a code of organised public coercion.\n\nThe activities of the state clearly involve more than just establishing rules, however. In any society the state takes precedence over law. We can think of the state as the organ which makes the law and as the apparatus which compels us to observe that law. The front-line of this apparatus, the one with which we identify state power in our daily lives, is the police force.\n\nHere again it would be wrong to consider the police as mere instruments of the state. The police possess an autonomy which is not reducible to a simple analysis of state power. In fact, major contradictions exist between the various branches of the state and civil society. The one which concerns us here, is the contradiction between the laws of executive government which sanction physical coercion and the fact that the police who carry out these laws have to penetrate into the heart of disorganised, entangled neighbourhoods. There they are required to win a measure of consent in order to remain effective.\n\nThe police are a service organisation of an incongruous kind, since the police officer must discipline the public he serves. Police officers often meet with hostility and criticism from the public and might regard the residents of poor neighbourhoods as enemies to be feared. Their occupation feels to be in conflict with the community and they can be regarded as a pariah. These experiences and feelings can give rise to a collective emphasis on secrecy, an attempt to coerce respect from the public and a belief that almost any means are legitimate.\n\nA police patroller on the beat in a tough township is not simply the upholder of law and order but also an actor in a complex social network, playing the part both of aggressor and victim. On the one side they have trouble with the official 'system'. Police officers see the complexity of the law as threatening when in the hands of a clever lawyer in court. In their view, known criminals are set free through what are seen as technical loopholes in the judicial process. It is a common understanding among police officers that even when a detective is absolutely sure of a case, they can only be 50 per cent certain of a conviction. One detective told me:\n\nThere's a big problem with the courts. You get a skollie, he's a killer and he's been living away from home for years but he's under 18. Then when you get him to court you have to have his parents with him or a welfare officer. And his mother says he's a good boy and he's the only breadwinner and she's under oath and you have to believe her but it's all lies. And when he gets sentenced he gets sentenced as a kid and he goes to a reformatory and that's like a holiday for him. And next week he's back here, escaped.\n\nAlso in court cases, witnesses get smashed. The gang says, 'You testify and you and your family are dead.' And you can't get witnesses. They don't want to testify in court, although they will tell you all privately.\n\nThen if gangs fight, they will come in here to the police station and lay charges against each other. But in court the complainant is a gangster and the accused is a gangster and the witnesses are gangsters and they're all under oath and all telling the truth, of course, but their stories are all totally different and the case is thrown out. Or they all withdraw charges. It's useless!102\n\nThe police are further isolated from the community by time, function, geography, patterns of sociability and often by race. They work when many people are at home, asleep or at leisure. Often they work overtime, are separated from their families for considerable spells and, in many cases, are out of phase with the surrounding population. This social distance increases when the police are confined to living in certain areas, whether they be suburbs or, more particularly, in police barracks or housing-rows as the one built on the site of District Six.\n\nThese factors tend to give rise to a police subculture. This is reinforced by the fact that all police come up through the ranks and that class distinction among them is not marked. This subculture has more in common with the syndicates, mafias and gangs than with the general public because they, too, are located outside mainstream society and are often in conflict with it. For this reason, at street level, the line between police officers and gang members easily blurs.\n\nThere are, perhaps unsurprisingly, many parallels, holdovers and practices from apartheid policing. This was made chillingly clear by the shooting of striking miners at Marikana, near Rustenberg, in 2012 by members of an elite special unit of the South African Police Service. It was the most lethal use of force against civilians since the 1960 Sharpeville massacre. The 2012 commission of enquiry into the event, followed by the Khayelitsha Commission into Policing, made it clear that under-trained officers tended to fluctuate between utter inaction, fear of the community and extreme violence in ways reminiscent of policing that should have been a thing of the past.\n\nFor many people in low-income, high-risk areas, police action or inaction appeared unchanged since the demise of apartheid. On the Cape Flats, people have good reason to consider themselves besieged by two dangerous forces, gangs and the police. For many, neither have legitimacy but the gangs, comprised of neighbourhood youths, are better understood and have the greater validity.\n\n'When they are in need, the only safety net to fall back on, is their gang,' says Mayoral Committee Member for Safety and Security, JP Smith. 'What you have in terms of social cohesion is the gang, there is nothing else. It's the element that picks up people who have fallen through the cracks, the entity that gives bursaries and money when needed.'103\n\nGang activity, whether brutal, acquisitive or simply social, is a complex network of relationships and in this the police are key role players. For the purpose of illustration one could narrow down the scenario of law and order to the battle between two rival gangs, both composed of young, working-class males seeking territorial control over a particular habitat. The only difference is that one group has the full weight of the state behind them, the other has only themselves and their mates to fall back on. In the end, the scores they have to settle often resolve around two questions: Who benefits and who rules?\n\nIf you're running a city, this is an important question. Cape Town clearly has a gang and crime problem as well as management issues connected to poverty, migration from rural areas and service provision. How these are dealt with at national, local and neighbourhood level are issues of governance, raising questions of legitimacy and democracy \u2013 the voluntary, uncoerced acceptance of social control by people. It's through the provision of schooling, health, transport, housing, electricity, water and police services as well as urban renewal projects such as violence prevention and urban upgrading, that city administrators earn a level of legitimacy when services work and acrimony when they fail.\n\nAs a result, a neighbourhood like Manenberg has shifting allegiances: most people use legitimate services when they're available and illegitimate when not. Social control is distributed between local government, the SAPS, 'big men' in the criminal world and gangs.104 The result is an entanglement of influences with varying legitimacies, powers of enforcement and both legal and illegal collaboration. In her study of Manenberg, Dercia Lambrechs found there to be...\n\n...stratification of the organised criminal community, where the gangs fulfil some of the functions of the State, but the authority of the gangs is not based on legitimacy and the public good, but instead... on coercion and the desire to control segments of the State for its own benefit.105\n\nThis is a dangerous opposition for any system of formal governance. A state erodes at the margins if it lacks the capacity to stop the operations of armed non-governmental organisations. In his study of the vigilante group Pagad, historian Keith Gottschalk says 'the Max Weber truism \u2013 that the modern state has a monopoly on legal violence \u2013 reminds us that, to the extent that gangs rule and tax entire ghettos, bus and taxi stops and train stations, the state shrinks as a state.'106 On the Cape Flats, those who rule are defined daily, street by street, bullet by bullet.\n\nMob justice: when policing fails\n\nWe were called by the residents of Khayelitsha B. There were a lot of residents at the meeting. They told us that they called us because they wanted to remove Andile [her nephew] from Khayelitsha because he is giving them lots of problems. That he steals peoples' cellphones. They said they would pack his things and would chase him out of the area and they wanted to know if the family agreed with them. Some of them were very angry. As a family, we told them that we agree with them. Our main concern was that Andile should get out of the house so that he will not be harmed.\n\nThe Saturday morning I received a call saying that Andile had been found in a field and he was burnt to death. We went there. My sister-in-law stopped her car a short distance from Andile's home. There were a lot of people. My brother's wife was too scared to get out of the car. I told her that I would get off and go to look. I could see there was Andile burnt to death. His face was black. All I could say was 'God'. He was black, very, very dark from the face to the knees. He was very black, pitch black.\n\nI turned around. I was heartbroken and I was asking myself the question why would people be so cruel? Thereafter I went to my sister's house. I still can't believe the picture I saw.107\n\nMs Monakhuma Bontshi, testimony to the Khayelitsha Commission, 2014\n\nThe findings of the Khayelitsha Commission into Policing make clear that, for people on the ground in beleaguered Cape townships, the Bill of Rights, laws against gangs and new approaches to policing have little effect. They continue to be plagued by crime, apparent police apathy and even official collusion with gangsterism. It seems inevitable, given South Africa's history of street justice and kangaroo courts, that some people choose to turn to vigilantism and mob justice.\n\nA mob in search of revenge and justice functions as both a gang and a policing detail. It generally gathers when faith in the policing system has broken down and frustrations boil over. A mob's actions are purposeful, generally violent, always illegal and yet, in the circumstances, understandable. Vigilantism in Cape Town varies from a neighbourhood watch-type association prepared to take the law into its own hands to flash mobs prepared to kill someone pointed out as criminal.\n\nNoteable in the 'formal' type of vigilantism was the creation, in 1995, of People Against Gangs and Drugs (Pagad). This comprised a group of middle class and mainly Muslim residents. The organisation decried the state's inability to protect their community and it set out to remedy the situation with mounting absence of restraint. It became increasingly militant and violent, dragging druglords from their homes and publicly beating them. In this way, it constituted a direct challenge to the state's monopoly on the use of force.\n\nIn 1996 Pagad publicly executed Rashaad Staggie, one of the leaders of the Hard Livings gang and was blamed for a series of bombings of police stations and restaurants in the city centre. Its militancy was partly fuelled, according to sociologist Tony Samara, by the police decision to treat it as 'just another gang.'108 A number of its members were tried for murder and jailed, reducing its effectiveness. It remained dormant for many years, but re-emerged in 2011 after the release of its leaders from prison. In a meeting I attended in Lavender Hill that year called to protest gang activity, people carried posters reading Pagad In, Police Out. Its leader, Abdus Salaam Ebrahim, was handed a microphone and spoke to a cheering crowd.\n\nShortly afterwards, I accompanied Pagad on a night trawl for drug merchants. We met at a mosque, then went hunting. Seeing the tough men with their Saudi-style scarves, one carrying a hammer, I was glad I wasn't their quarry. They banged on a door and barged into the house, demanding the whereabouts of a known dealer. They found him cowering on the roof and dragged him into a corner of the lounge, screaming at him and slapping him around. He begged for mercy and said he only used dagga.\n\n'You lie! You fucking bastard!' the raid leader shouted. 'You sell tik to our children. You're scum.' I was asked to leave and as I stepped onto the veranda a deathly, blood-chilling scream tore the night. I thought he was dead, but minutes later the group emerged pushing the dealer ahead of them. In the street, with the neighbours watching, he stood with his hands together, seemingly in prayer, and renounced drug dealing, his former life and anything else they wanted him to give up. The terror in his eyes was palpable. There were two more house raids that night.\n\n'The police are doing nothing,' Abdus Ebrahim told me. 'They don't care about coloured people. So we have to do this to protect our children. What would you do if a drug dealer sold tik to your child?' I wasn't sure and he had a point.\n\nIn the sprawling township of Khayelitsha, retribution for criminals is far less organised than Pagad, more public and much more violent. During a two-year period ending in 31 March 2014, vigilante mobs killed 73 people suspected of crime, some as young as 16. When people were arrested in connection with these killings, the cases against them were generally withdrawn through lack of evidence or police bungling of the investigations.109 In 21 cases investigated by the Khayelitsha Commission, there was only one conviction. Two cases had been struck off the roll, two withdrawn, two postponed for further investigation and two left pending for reasons not evident from the docket.110\n\nVictims of these vigilante attacks had been beaten, stoned, stabbed and sometimes necklaced.111 In Philippi Vuyane Kose was accused of breaking into houses and stealing goods. He was attacked by about 20 people, mostly young women, who beat him senseless with planks, rocks and sjamboks before dragging him onto a fire. According to a resident, Kose had pleaded for mercy, saying, 'My friends influenced me to steal so we could buy drugs. I would never hurt you again.' He was rescued by police but died in hospital. Residents told the Cape Times: 'We are fed up with the police and the justice system. We know these criminals will be back the same week after their arrests and we are eliminating them one by one. This is a message to would-be criminals that we are fed-up with crime.'112\n\nThere is apparently widespread acceptance of this form of justice in the face of what respondents to a Pondering Panda survey described as 'useless police.' In the nationwide survey, 79 per cent of respondents felt 'vigilante justice' was always or conditionally socially acceptable, 34 per cent believed it was because the courts did not hand down tough enough sentences and 16 per cent said it was because courts took too long to deliver justice.\n\nAccording to Shirley Wakefield of Panda, people feel the justice system in South Africa is failing their communities when it comes to tackling crime and that vigilantism and mob justice are valid means of punishing criminals.'113 According to a member of the Social Justice Coalition based in Khayelitsha, 'people are so sick of crime you just have to shout \"thief\" and everybody comes running. It's as easy as that.'114\n\nIn his submission to the Khayelitsha Commission, Lieutenant General Arno Lamoer described vigilantism as an act of opportunism, saying: 'People start running and screaming and automatically community members react and before asking questions the act happens.' This was, in his view, not because SAPS systems fail, but because people wanted 'swift justice'. He insisted that murders arising from community action were a small proportion of all murders and not indicative of a breakdown in the relationship between the community and SAPS.115\n\nUniversity of the Free State clinical psychologist, Pumla Gobodo-Madikizela, told the Commission that both trauma and violence were trans-generational. Vigilante action was better understood as a political statement, rather than the actions of a senseless crowd.116 She said people were generally traumatised by the levels of violence and vented their anger on people considered to be the cause of their shared community fears. An informant told her:\n\nI was brought up by my grandmother, she was gentle and she never beat me. As a young boy, she taught me strong values, respect and compassion for others. But moving here and growing up in Khayelitsha changed me. How could it not change me \u2013 death was no longer something in a coffin at a funeral. It was right here on my doorstep when I went to school, and later when I was an adult, the smell of death was everywhere, not so much because of dead bodies, but because you see people being killed in the most violent manner.117\n\nAnother young informant told her:\n\nWe struggle to find jobs, and when we do, we work so hard to own the little things that give us a sense of dignity, and then someone breaks into your house and steals it. It is like someone has stolen your dignity.118\n\nThe Commissioners disagreed with Lamoer's depiction of vengeance attacks as being a 'small proportion' of murders. In summing up, they wrote: 'It is apparent that SAPS does not have accurate reliable data or crime intelligence as to the extent of vengeance or vigilante attacks in Khayelitsha. The record makes clear, however, that vengeance attacks are common.'119 An informant told the Commission: 'While the attack was happening, there were several police officers having lunch in a nearby restaurant, who failed to take any steps to halt the attack.120\n\nThe Commission concluded that the police 'currently have no strategy to address vigilantism or vengeance attacks in Khayelitsha.' It accepted that bringing an end to vengeance attacks was not something that the SAPS would be able to do quickly or on its own. But, it said, 'failure to develop a strategy to address the worrying number of such attacks in Khayelitsha constitutes an inefficiency in policing.121 A member of the community told one of the informants:\n\nWhen you are squashed into a tight corner, you find fault with an easy target. Vigilantism is the easiest, shortest option by people that are in desperation.\n\nTransnational crime comes knocking\n\nUntil now I've have been probing that part of Cape Town's history which has underpinned the development of gangs. Beyond South Africa's borders in the 1980s, however, indistinct forces were gathering which would add a disturbing new dimension. Democracy, inadvertently, was its handmaiden.\n\nToday, woven deeply into the urban tapestry of Cape Town, is a shadow city, its threads firmly anchored in the capitalist economy, knotted into local control and governance systems but extending far beyond the borders of South Africa. Its activities are hidden to all but those who know where to look and \u2013 when you do \u2013 it suddenly becomes apparant everywhere. Its influence is considerable and maintained through covert connections, graft, coercion, illegal trade and, not infrequently, murder.\n\nUntil the early 1990s, South Africa was a country apart, encircled by fences and surveillance systems with an army on the alert for ANC guerillas and the threat of communism. Criminal rackets were largely local. An example of this localism in Cape Town was the subversion of bottle stores. Throughout the 1970s and 1980s, in line with the perception that coloured people abused alcohol, the government owned, managed and limited to about 20 the number of bottle stores in coloured areas. These did not grant credit to 'non-whites' and were generally bleak places with nowhere to sit, eat, dance or listen to music.\n\nThis attempt at controlling the use of alcohol backfired when individuals fitted out their homes as shebeens where illegal liquor could be bought and consumed in congenial surroundings. Shebeening spread rapidly across the Cape Flats, supported covertly by alcohol producers that found these watering holes a convenient way to offload low-grade wine and spirits.122\n\nTrouble easily follows alcohol consumption, however, and shebeen owners could not expect police to respond to calls from their illegal establishments. In most areas the local gang was amenable to a protection arrangement against alcoholic excesses by patrons. They had the added value of being lookouts against police raids and for collecting outstanding debts from customers on payday. Gangs could, however, also insist on protection payments from shebeens in return for not wrecking them, a practice that was to extend to all business in some areas. A gang member from Manenberg explained:\n\nSee, sometimes the HLs [Hard Livings] can come in and rob you. They can take the stuff anytime if they want to, but if you want protection you've got to pay us for the protection so that you don't get robbed and if you don't want to die, you also have to pay for protection.123\n\nCertain police officers, alert to useful additions to their own pay and pleasure, extracted favours from shebeen owners in the form of cash, liquor and meat. In the 1980s, while in a Hanover Park shebeen interviewing the owner, I was startled when two uniformed officers walked in and, after a brief conversation with the shebeener, left with four bottles of brandy. None of the customers batted an eyelid. Shebeens were technically illegal but, in practical terms, largely ignored.\n\nA similar situation resulted from the prohibition of mandrax tablets, which were developed as a cheap legal sedative. In the 1970s mandrax became popular as a recreational drug when mixed with alcohol. Its use soon exploded across the Cape Flats when smoked in a 'white pipe' mixed with cannabis. Banned in the late 1970s, its import and eventual local manufacture became one of the most lucrative illegal industries in Cape Town. It was sourced by merchants and sold on the streets by gang members. Minor skirmishes over control of sales turf soon erupted into deadly gang wars. In this way gangs began growing in wealth and power.\n\nWhat was to come, however, would take even them by surprise. After the fall of apartheid in 1994, a door opened and the world entered. Through it poured political goodwill, investment, tourists and the criminal underworld. A new boom in the trade of illegal goods and services, effected by everyone from top government officials and businessmen to kids on the ghetto street corner, changed everything.\n\nIn the slipstream of globalisation throughout the 1980s, but not yet felt in South Africa, transnational criminal activity had spread through the world, operating across national boundaries and outpacing the ability of enforcement agencies to contain it.124 This change fed on the expanding information and communication revolution, the increasing interconnection of banking systems and the opening up of opportunities following the end of the Cold War. Particularly, however, it fed off transitional political confusion and targeted weakening of control systems in Russia, Central Europe, South America and Africa.125 After 1994, a globally re-energised city such as Cape Town \u2013 conveniently positioned between east and west and historically a colonial conduit for import and export \u2013 could hardly escape the attention of world-savvy criminal networks.\n\nRoad transport links to the north opened up into Zimbabwe, Zambia and the Congos. Secret containers on trucks, trains and ships carried poached ivory, rhino horn and abalone, together with rare metals and precious stones. Return journeys brought drugs, cheap imitation clothing, cigarettes and other useful international items. Often these imports were paid for in stolen motor vehicles or abalone. Crime, particularly indigenous and transnational crime, flourished. Mark Shaw notes that weakening border controls in South Africa...\n\n...occurred at a time when transnational criminal operations were expanding; just like 'legitimate' multinational businesses, East Asian, Nigerian and East European groups bought into local South African criminal operations and expanded them, or contracted subsidiary organisations to conduct their work for them.126\n\nIn 2001, the Minister for Safety and Security at the time, Steve Tshwete, warned that organised crime had 'extended its tentacles into South Africa after the country's return to the global arena.' Since it opened to the world, he said, [South Africa] had felt the effects of transnational organised crime syndicates attempting to extend their tentacles to 'new markets':\n\nGiven South Africa's relatively well-developed infrastructure, modern telecommunication systems, technology and business practices, it would appear that the scope of organised crime has evolved from generally small-scale local operations to international syndicates.127\n\nThe growth in criminal activity that followed the end of the Cold War along with the globalisation of economies, occurred so fast that police and policy makers were slow to catch up. Urban hubs like Nairobi, Johannesburg, Lagos, Dakar, Kinshasa, Addis Ababa and Cape Town rapidly became epicentres for the spread of organised crime across the sub-continent.128 Estimating the scale of this activity is difficult because extensive corruption at government level in many countries has distorted official crime reporting and warped statistics. For this reason the reported volume of seized drugs, for example, is no longer a useful indicator of total illicit drug flows.\n\nCriminal groups that entered South Africa's porous borders in the 1990s were found by criminologist Andre Standing to include the Russian Mafia, Chinese Triads, Nigerian networks, Italian Mafia, Colombians, Peruvians, Pakastanis, Bulgarians, Portuguese and Congolese. To these were added weapons-trained, demobbed South African Defence Force (SADF) and umKhonto we Sizwe (MK) soldiers and local Special Defence Unit members. Standing quotes estimates by some authorities that these groupings, together with increasingly corporatised gangs, were at the time responsible for as much as 70 per cent of all crime on the Cape Flats.129\n\nIn economically depressed areas of the city, with the transitional police force in disarray and seismic shifts in the balance of political authority, the power of the law was severely limited by a widespread feeling that it was not legitimate. This reduced resistance to other, more immediate centres of power and less legal forms of income. Waning legal agency was not confined to Cape Town, but was and still is a worldwide problem. The United Nations Research Institute for Social Development, reporting on transnational crime, noted perceptively that:\n\nAt a time of narrowing economic opportunity across wide areas of the world, participation in the illegal economy... constitutes one of the few realistic options available to many families who simply need to ensure a basic level of subsistence. Illegality makes certain commodities or services unusually profitable.130\n\nCriminal power, however, is not simply about the illegal provision of goods and services. It's also the ability of gangland leaders to accrue status and become respected and feared by claiming ownership of a territory, running mob protection and using threats or outright violence. The rise of criminality is also often, as the UN points out, a rational response to economic hardship \u2013 what some sociologists call an 'adaptive mechanism' to poverty. Cheap stolen goods 'dull the ache of deprivation'.131\n\nCrime bosses, whether they're gang leaders or independent drug merchants able to buy gang power, are essentially the result of the inability of the state to provide a monopoly of force and basic social and economic security.132 They're self-appointed providers of arbitrary and illicit forms of justice. In this they are willing partners in organised and transnational crime.\n\nCounting the cost\n\nBefore venturing into contemporary gangland, I needed to take a snapshot of what Cape Town looked like by numbers. What was happening to ordinary people on the ground? Cape Town, it turned out \u2013 and not unexpectedly \u2013 was producing some deeply worrying statistics.\n\nFirstly there were a lot of young people. In 2013, of the 5 288 734 people living in the Western Cape, just over 2.5 million were between the ages of 10 and 35 \u2013 that's 44 per cent of the population. Most of them (66 per cent) lived in the Cape Town metropolitan area. Many were recent immigrants. While 58 per cent were born in the Western Cape, a considerable number (20 per cent) were from the Eastern Cape.133\n\nAmong young people aged 10 to 24, one in three (833 333 children) were cared for by a single parent. Think about that for a moment. Given the way things usually go, that means nearly a million kids growing up without fathers (we'll talk about the implications of this later). Almost as startling was that a quarter of all children between 10 and 24 were being raised by family members but not their own parents, generally their grandmothers.134 Around four per cent lived with people who were not their family at all. So where were their parents?\n\nLarge numbers also lived in homes with role models of doubtful character. A 2013 report found that a quarter of young people under the age of 18 in the Western Cape had a parent or sibling who had been to jail and just under a quarter had family members who used drugs. Around 15 per cent lived in a household where someone was a member of a gang and about the same number of homes had no working adult.135\n\nThe life into which many young people are born on the Cape Flats is one of poverty of income, resource and opportunity. In the poorer areas of the city, nutrition, health and social dislocation are ever-present worries. Among Cape Town's 3.7-million residents, a Western Cape Development Survey found that a quarter of all adults and just under half of under-25s were unemployed.136 One in five people were living in self-built shacks and more than a third of all households were headed by women, most probably a single parent. In the words of a young gang member:\n\nMost young people growing up in the townships like Khayelitsha are raised by a single mother or a granny. In conditions like that, you search for a person outside the house to close that gap and give you what you can't get at home.137\n\nIn the country as a whole (the figures were not broken down by city), 15.3 per cent of people could not read or write, 31.8 per cent worked in non-formal employment and 27.3 per cent of households subsisted on welfare grants. Nearly a third were hampered in job searching because of ill health, eight out of 10 were ill in the month prior to a National Health and Nutrition Survey and of all households, 18.8 per cent of adults and 12.3 per cent of children went hungry every day. Asked about the essentials for living, between 23 per cent and 29 per cent of people rated food, housing, clothing and health care to be inadequate.\n\nAccording to the nutrition survey, 30.3 per cent of African people and one in four coloured people were classed as food-insecure \u2013 they did not have access to a constant supply of healthy food. A 2008 survey found that 32 per cent of households in the Western Province and an extraordinary 94.9 per cent in Manenberg had combined incomes below the poverty datum line (R604 a month at the time) and 38 per cent of economically active people were unemployed.138 Dietary diversity is essential to health and a score of six to eight in the survey score is recommended. Graphed this way, the Western Cape score is two. Nationally, the intake of fruit and vegetables is half the World Health Organisation's recommendation of 400 grams a day.139\n\nThese are not conditions or places within which healthy children can grow or where young people can make choices to better their lives. They're places for the breeding of desperate, individual antisocial actions. However, they are extremely fruitful hunting grounds for criminal networks needing young men and women to break the law and for gangs in search of soldiers to protect turf and carry guns. These places are the feeding grounds of a world with which those with wealth and agency are seldom willing or able to engage.\n\nWe turn now to the mysterious world of gangs in Cape Town, but with an essential caveat. A general impression in government and local media is that gangs are the cause of the city's crime. While they do engage in crime, deal drugs, act violently at times and are implicated in many murders, they are not the main perpetrators of contact crime.140\n\nAreas of the city with the highest levels of reported contact crime tend to be those with lower gang presence and large populations of recent migrants. Gangs are simply a more organised and observable aspect of a city which has high levels of very generalised violence. This violence occures within families, towards peers and partners, in drunken shebeen brawls, out of bravado and during robberies. So while I'll be focussing on gangs and particularly their younger members, we need to keep in mind that the problem of disaffected youth is much wider than the gang turfs under discussion and exists for similar reasons. Cape Town doesn't have a gang problem so much as a youth problem of which gangs are one of the outcomes.\n\nA frightening demographic ensures that this problem will continue to grow unless major economic and social transformation occur. Africa is experiencing rapid population growth and urbanisation. At the present rate, by 2050 it will be home to twice as many people \u2013 2.1 billion \u00ad\u00ad\u2013 equaling a quarter of the world's population. It's an exponential growth rate with no equivalent in human history.141 If present urban income disparities continue, rising social unrest and violence throughout the continent's burgeoning cities will be inevitable.\n\nEndnotes\n\n1. Barrow, Brian: Behind the dark doors of District Six (article in Wollheim Collection, UCT, 1966).\n\n2. Cape Times, 20.6.1950.\n\n3. Webster, D: 'The social organization of poverty' (seminar paper, African Studies Institute, Wits University, 1980), p15.\n\n4. Ibid., p16.\n\n5. Union of South Africa Parliament, Report of the Cape Coloured Commission, U.G. 54-1937.\n\n6. Interview with Sergeant Willem Nel, former head of the Police Special Squad, District Six.\n\n7. U.G. 54-1937.\n\n8. Interview with Sergeant Nel.\n\n9. The Torch, 20 June 1946.\n\n10. Interview with Gums, a Globe Gang member, 1980.\n\n11. Interview with George Manuel, 1980.\n\n12. Interview with Vincent Kolbe, 1981.\n\n13. Ibid.\n\n14. Pinnock, Don: 'Argie boys to skollie gangsters: the lumpenproletarian challenge of the street-corner armies of District Six, 1900-1951' (paper, History Workshop 3, UCT, 1981).\n\n15. Kolbe, op cit.\n\n16. Hansard, 1951, col 4785.\n\n17. Cape Argus, 8 December 1949.\n\n18. Ibid., 22 May 1952.\n\n19. Interview with Gums, a Globe member.\n\n20. Interview with Kolbe, op.cit.\n\n21. Interview with Elizabeth Weeder, December 1981.\n\n22. Norval, AJ: 'A Quarter of a Century of Industrial Progress in South Africa' (Cape Town, 1962) as quoted in G. Bloch, The development of manufacturing industry in South Africa, 1939-1969 (MA, UCT, 1980), p91.\n\n23. Union of South Africa Parliament, U.G., 4-1921.\n\n24. Union of South Africa Parliament, The Joint Report of the Asiatic Land Tenure Laws Amendments Committee and the Land Tenure Act Amendments Committee, U.G. 49-1950.\n\n25. Van den Berghe, PL: 'Racial segregation in South Africa: degrees and kinds', in H. Adam (ed.), South Africa, Sociological Perspectives (London, 1971), pp37-8.\n\n26. Brian Barrow in Cloete Breytenbach: The Spirit of District Six (Struik, Cape Town 1970).\n\n27. Wollheim, OD: 'Peninsula's tragedy of the poor', Cape Times, 26.1.1959.\n\n28. Interview with Dr Wollheim, March 1981.\n\n29. Western, Outcast Cape Town, p312.\n\n30. Republic of South Africa Parliament, Commission of Inquiry into matters relating to the coloured population, R.P. 38-1976 [Theron Commission], pp261, 27.\n\n31. Wollheim, undated article on Group Areas in Africa South, in the Wollheim Collection, UCT.\n\n32. The survey was conducted by myself in 1982.\n\n33. Western, Outcast Cape Town, p312.\n\n34. Pinnock, D: The Brotherhoods (1984).\n\n35. Interview with Petrus, Manenberg, 1982.\n\n36. De Tocqueville, Alexis: op cit., p584.\n\n37. Pitman, H: as quoted in Hansard, 1982, col. 6353.\n\n38. Argus, 27 February 1982.\n\n39. R. Swart, as quoted in Hansard, 1982, cols. 6304-5.\n\n40. Cape Times, 15 February 1979.\n\n41. To the Point, 1 August 1975.\n\n42. Interview with a policeman, 1982.\n\n43. Republic of South Africa Parliament, Commission of Inquiry into the Penal System of the Republic of South Africa, para. 3 January 2015 p 35.\n\n44. Interview with policeman, 1982.\n\n45. Cape Argus, 4 April 1982.\n\n46. Interview with policeman in Grassy Park, 1982.\n\n47. Interview with a detective, 1982.\n\n48. Steinberg, Johnny: Thin Blue: The unwritten rules of policing South Africa (Jonathan Ball, Johannesburg 2008).\n\n49. Standing, A: Organised crime: A study from the Cape Flats (Institute of Security Studies, Cape Town, 2006).\n\n50. Cape Times, July 10 2001 in Tony Roshan Samara: Cape Town after Apartheid: Crime and Governance in the Divided City (Kindle edition).\n\n51. Samara, op cit.\n\n52. Samara, op cit.\n\n53. Samara, op cit.\n\n54. Samara, op cit.\n\n55. Samara, op cit.\n\n56. Samara, op cit.\n\n57. The standard statistical measurement used to describe the extent of wealth polarisation.\n\n58. Samara: Cape Town after Apartheid. Kindle edition, npn.\n\n59. Evidence to the Khayelitsha Commission, 2014.\n\n60. Steinberg, op cit, p98.\n\n61. Memorandum to the ANC on the re-militarisation of the SAPs, Popcru, April 2010.\n\n62. Jensen p133.\n\n63. Jensen, op cit, p133.\n\n64. Samara, T: Cape Town after Apartheid: Crime and Governance in the Divided City (Kindle edition).\n\n65. Samara, op cit.\n\n66. Vearey, Jeremy: Presentation at a workshop on the development of a framework for interdepartmental anti-gang strategy in South Africa, Cape Town, March 2015.\n\n67. Ibid.\n\n68. Samara, op cit.\n\n69. Jensen, op cit, p128.\n\n70. Jensen, p141 & 142.\n\n71. Mail & Guardian, July 25 2008.\n\n72. BBC News, 12 ovember 2009 in Samara op cit.\n\n73. Memorandum to the ANC on the re-militarisation of the SAPS, Popcru, April 2010.\n\n74. Ibid.\n\n75. Wikipedia.\n\n76. Towards a Safer Khayelitsha: Report of the commission of inquiry into allegations of police inefficiency and a breakdown of relations between SAPS and the community of Khayelitsha, 2014.\n\n77. Grobler p146.\n\n78. Grobler p147.\n\n79. Sunday Times, 4 March 2012, p1.\n\n80. Samara, op cit.\n\n81. Jensen p120.\n\n82. Cape Times, 7 March 2012.\n\n83. Independent Police Investigative Directorate Annual Report 2103\/14.\n\n84. Grobler, p97.\n\n85. News 24, 3.October 2014.\n\n86. Grobler, op cit.\n\n87. Crossing the Line: When cops become criminals, L Grobler, p77.\n\n88. Interview with Michael, Manenberg November 2014.\n\n89. Whittles, Govan: Crime in SA increasing rapidly, Eyewitness News online, 22 May 2015. The Hawks are a Priority Crime Investigation unit targeting organised and economic crime and corruption.\n\n90. Liza Grobler: The Murky Symbiosis of Dirty Cop and Gangster, UCT thesis 2006.\n\n91. Police Corruption in South Africa by the Centre for the Study of Violence and Reconciliation, eJays website.\n\n92. Jensen, op cit, p122.\n\n93. Van der Spuy, E and Armstrong, A: 'Policing of an urban periphery: The case of Khayelitsha' (South African Journal of Criminal Justice, Vol 27, No3, 2014).\n\n94. Van der Spuy & Armstrong, Ibid.\n\n95. Dladle, Z: Towards a Safer Khayelitsha Report at 3506.\n\n96. Van der Spuy & Armstrong, op cit.\n\n97. Van der Spuy & Armstrong, Ibid.\n\n98. SA Institute of Race Relations South Africa Survey 2010\/11 pp773\/4\/5.\n\n99. Joanne Hitchings: 'Collapsing morals behind SAPS rot', in Cape Times, 9 March 2012.\n\n100. Hitchings, op cit.\n\n101. Jensen, pp125\/129.\n\n102. Interview with a detective, 1982.\n\n103. Gonschorek, Anne: Ex-gangsters Take Fight against Violence into Their Own Hands (www.contributoria.com\/\u00adissue\/\u00ad2014-12\/\u00ad54357a03ca48bfca\u00ad20000001).\n\n104. Lambrechts, op cit, p194.\n\n105. Ibid, p199.\n\n106. Gottschalk, K: Vigilantism v. the State: A Case Study of the Rise and Fall of Pagad, 1996-2000 (ISS Occasional Paper 99, February 2005) p10.\n\n107. Testimony given to the Khayelitsha Commission, 2014.\n\n108. Samara, op cit.\n\n109. Cape Times, 31 March 2014.\n\n110. Towards a Safer Khayelitsha: Report of the Commission of Inquiry into Allegations of Police Inefficiency and a Breakdown in Relations between the SAPS and the Community of Khayelitsha. p 386.\n\n111. Necklacing is placing a petrol-doused burning tyre around someone's body.\n\n112. Cape Times, 6 February 2014.\n\n113. Cape Times, 15 March 2013.\n\n114. Mail & Guardian, 22 June 2012.\n\n115. Khayelitsha Commission. Exhibit Al1, Record Bundle 11(5) at 6520. In 2015, unconnected to the Commission, Lamoer was arrested for corruption.\n\n116. Ibid at paragraph 219.\n\n117. Khayelitsha Commission, Record Bundle 12(1), Item 24, p10.\n\n118. Record Bundle 12(1), Item 24, paragraph 6.\n\n119. Khayelitsha Commission, p386.\n\n120. Khayelitsha Commission: Mr Persson statement Bundle 7, File 11, Item 78, Transcript at 2648 \u2013 2666 (11 February 2014).\n\n121. Ibid, p388.\n\n122. Standing, A: Organised Crime A Study from the Cape Flats (Institute of Security Studies, Pretoria, 2006) p9.\n\n123. Lambrechts, Dercia: The Impact of Organised Crime on Social Control by the State: a Study of Manenberg in Cape Town, South Africa (PhD thesis, Stellenbosch, 2013) p166.\n\n124. Gastrow, Peter: Organised Crime in South Africa: an assessment of its nature and origins (ISS Monograph 28, 1998).\n\n125. Gastrow, ibid.\n\n126. Shaw, Mark: State Responses to Organized Crime in South Africa, Transnational Organized Crime, 3(2), Summer 1997, p3.\n\n127. Tshwete, Steve: 'Legislative responses to organised crime in the SADC region', in C. Goredema (ed), Organised crime in South Africa: Assessing legislation, Institute for Security Studies, Pretoria, 2001, p3.\n\n128. Shaw, Mark & Reitano, Tuesday: The Evolution of Organised Crime in Africa: Towards a New Response (Paper 224, April 2013) pp2 & 14.\n\n129. Standing, op cit, pix.\n\n130. Cited in Standing, 2006, p206.\n\n131. Standing, ibid, p206.\n\n132. Standing, ibid, p204 and 231.\n\n133. Western Cape Youth Development Strategy, 2013, (Western Cape Government) p19.\n\n134. Barak Morgan: 'Biological embedding of early childhood adversity: Toxic stress and the vicious cycle of poverty in South Africa' (Research & Policy Brief Series, Ilifa Labantwana, November 2013).\n\n135. Western Cape Youth Development Strategy, 2013, p20 & 25.\n\n136. The percentages were 25.4% for adults and 48% for under-25s.\n\n137. Kossie, op cit.\n\n138. Poswa, Nontembeko: Characteristics of households living in poverty, City of Cape Town, 2008.\n\n139. South African National Health and Nutrition Examination Survey, Department of Health, 2013, p177.\n\n140. SAPS crime statistics, September 2014.\n\n141. Shaw, Mark & Reitano, Tuesday: The Evolution of Organised Crime in Africa: Towards a New Response (Paper 224, April 2013) p14.\n2. Cape Town's gangs\n\nWhat is a gang?\n\nMany of the gang are BJs [boerjongens, farm youths] but you'll see the leader is always a local person. He's got a house, a headquarters, a pad to sleep. These upcountry guys get arrested and they're sent to Tokyo [Porter Reformatory, which was situated in Tokai]. There they stay maybe two years and they meet guys there who say, 'We'll fix you up when you come out.' Maybe they join a gang in reform.\n\nWhen their time comes they don't want to go back home now. There's nothing for them to do there and now they've got gedagtes [understanding] and they want to stay in town. So a gang leader he says to them, 'You can stay here by me and get to know the place. I can find you work.' So there he starts, you see. Little jobs \u00ad\u2013 go get some sweets or milk from the shop, sell a little garu [dagga] and maybe some buttons [mandrax]. Maybe after a time he can be trusted to pull a job. This guy, he sees the gangsters are making more money every day than his father makes in a month. So he moves with them. After two years or something he will get stamped [tattooed] but he must be able to pull weight. Then he's full blast.\n\nThis is how it happens: the kring [circle] sits, they're the main ouens, the top guys. These are guys who are in the various areas, they're pulling a lot of guys. One day the leaders of these branches [of the same gang] come together and decide to stamp their lighties. The new ones don't know about all this. Maybe they decide to leave one lightie out they're not sure of \u2013 he's not pulling weight \u2013 so then it will make him work harder and he'll become more brave.\n\nThere's a tattoo master in each gang, they use a needle and Indian ink or a zombie [the black rubber seal in food jars]... they burn it down and mix it with water. Then they get called in, but before their badge they must remember the laws \u2013 they will be asked. For the Mongrels it's 26 because they're 26s. So they get their tshappie [tattoo]. Afterwards when they're initiated they're like brothers \u2013 here's a law among them. And they won't be treated as lighties, it's no more 'Get this; do that'. They can sit and smoke together.\n\nYou see this happens in the big gangs where there's discipline. There's very strict discipline, the leader just uses his eyes. But in the younger gangs, like the Hobos in Bonteheuwel or the Sicilians in Elsies River, there's no discipline. It's frightening, man! These young lighties with guns and they're 15. They're hit merchants [drug salesmen], rob anyone. There's no thought. It's getting worse all the time.\n\nChicken (Patrick Edwards), Hanover Park, 1982\n\nTo study gangs you need to know what they are, but it's not as easy as you imagine. On the face of it there's no problem. I asked a member of the Hard Livings in Manenberg to give me his definition of a gang. 'Us,' he said, slapping his hand to his chest. In Lavender Hill, I asked the same question of a mother escorting two young children to school. 'Them,' she replied, pointing at a group of young men at the end of an alley. There was no hesitation, no doubt, and this would probably be true for most people living on the Cape Flats. Gang identity is so strong and obvious for both insiders and outsiders that enquiring beyond 'us' and 'them' merely evokes puzzlement. But it's not that simple. 'Gang' is also a mythology, a boo-word and a legal definition into which a range of different activities are crammed.\n\nThe original meaning of 'gang', passing from Old Norse into Old English, was simply 'a journey', possibly derived from the fact that travelling alone was dangerous. The modern dictionary definition is 'a group of people who regularly associate for a common purpose.' In modern usage, when the word is used regarding urban social formations, the connotations are generally negative. In that context it has been emptied of its descriptive valiancy and has become an ideological construct. In a groundbreaking study of Chicago gangs published in 1927, Frederic Thrasher defined a gang as:\n\nAn interstitial group originally formed spontaneously and then integrated through conflict. It is characterised by the following types of behaviour: meeting face to face, milling, movement through space as a unit, conflict and planning. The result of this collective behaviour is the development of tradition, unreflective internal structure, esprit de corps, solidarity, morale, group awareness and attachment to a local territory.1\n\nThis is essentially a sociological construct, a template against which the gangs under study could be measured at the time of Thrasher's observations. Significantly, it has no reference to delinquency or crime and lacks the malignant criminal overtones of modern definitions. The gang was a relatively benign organisation, a by-product of urban crowding, poverty and population density.2\n\nIn 1998 the South African Parliament passed the Prevention of Organised Crime Act (POCA). This deals with the forfeiture of property and the recovery of assets acquired by illegal means. It assumes gang complicity in organised crime by the inclusion of a section dealing with membership which it defines as:\n\nAny formal or informal ongoing organisation, association, or group of three or more persons, which has as one of its activities the commission of one or more criminal offences, which has an identifiable name or identifying sign or symbol and whose members individually or collectively engage in or have engaged in a pattern of criminal gang activity.\n\nUnder this definition, a person is considered a member of a criminal gang if, among other things:\n\n\u2022 They admit to criminal gang membership;\n\n\u2022 They aid criminal activity in association with a criminal gang;\n\n\u2022 They are identified as a member of a criminal gang by a parent or guardian;\n\n\u2022 They live in or frequent a particular criminal gang's area and adopt their style of dress, their use of hand signs, language or their tattoos, and associate with known gang members;\n\n\u2022 They have been arrested more than once in the company of identified members of a criminal gang;\n\n\u2022 They are identified as a member of a criminal gang by physical evidence such as photographs or other documentation; and\n\n\u2022 They threaten anyone with retaliation in any manner or by any means in response to any act or alleged act of violence.\n\nConvictions for being gang members carry fines or imprisonment from three to eight years.\n\nThis definition is a legal construct, designed as a measure against which the delinquent actions of young people can be measured in court. It is also problematic and carries the danger that policy making has outrun the lived reality of young people growing up in communities where violence and multiple gang labels exist. With the high levels of gang activity on the Cape Flats, association with gang members is inevitable. Thousands of young people openly boast of being gang members or claim to be in order to avoid being assaulted in a gang area. Gang style of dress and language are almost de rigueur on the streets. Threats and acts of violence are also clearly not exclusive to gang activity, but fall within the Act's definition.\n\nMany young people may dress like gang members (though the Act fails to define this dress), talk 'tough' and hang together but undertake no illegal deeds beyond, perhaps, smoking cannabis. They could be liable to prison sentences for their appearance alone. Interviews with Cape Town police officers confirm that the Act's provisions are not helpful in controlling gangs. Their solution is to invoke it only against gang members who have two or more previous scheduled offenses.\n\nThere's also not much difference between the POCA's gang definition and the definition of organised crime \u2013 a problem worldwide in understanding either. In 1998 the Council of the European Union reached an agreement on the definition of a criminal organisation as:\n\nA lasting, structured association of more than two persons, acting in concert with a view to committing crimes or other offences which are punishable by deprivation of liberty or a detention order of a maximum of at least four years or a more serious penalty, whether such crimes or offences are an end in themselves or a means of obtaining material benefits and, if necessary, of improperly influencing the operation of public authorities.3\n\nThe United Nations Draft Convention for the Suppression of Transnational Organised Crime broadened the definition of criminal association to:\n\nGroup activities of three or more persons, with hierarchical links or personal relationships, which permit their leaders to earn profits or control territories or markets, internal or foreign, by means of violence, intimidation or corruption, both in the furtherance of criminal activity and to infiltrate the legitimate economy.4\n\nBoth these international instruments are legal constructs. It's worth noting that they are, in large measure, also descriptive of, for example, the invasion of Iraq by Western forces or of the Falkland Islands by Britain and of Crimea and parts of Ukraine by Russia. While all these definitions may appear similar, however, there's a great deal of difference between Thrasher's definition of a 'spontaneous group' and an international criminal syndicate. This suggests a need for a more precise understanding both of what can be described as a gang and when that description is inappropriate.\n\nIf pressed for a definition, I would cast the net broadly: A gang is a group of people with common interests who continue to meet over time with common purpose, be it social or criminal. The looseness of this definition is intentional because gangs are a moving target, fluid, with shifting membership based on reasons that may be economic, fashionable, temporary, permanent or pathological. We also cannot understand them without considering the conditions which give rise to them, particularly because, as a society, we have created some neighbourhoods that make gang formations almost inevitable.\n\nIn Cape Town, where gangs are generally held responsible for crime, police statistics indicate that most murders, assaults and robberies take place in poor neighbourhoods where organised gang activity is relatively low, such as Nyanga, Gugulethu, Khayelitsha and Harare. So although gangs bear the brunt of State sanction, possibly because they are more identifiable than random perpetrators, to draw tight links between gangs, crime and violence, as invariably happens, is problematic. Gangs do commit crime and are violent, but they're not the city's main perpetrators. In a certain sense, gangs are also media constructs picked out from their social background, deemed simply by definition to be organised, criminal and violent.\n\nSo to understand gang-like groupings in Cape Town, we need to go beyond simple association and criminal purpose. We have to ask why and where they associate, how they define themselves, what their common purpose is, the nature of their illegal activities (if any) and their impact on society. It's also pertinent to ask what society's impact is on them. Gangs, particularly 'merchant' gangs, are in fact part of a multi-dimensional network of relationships that extend across physical space and over time \u2013 far beyond the groups of youths who give them a name, act in their interests and live by their mythology.\n\nIn trying to understand gangs, we need to move past the sensational headlines of police crime swoops and ask what can be done to help young people live meaningful, resilient lives in environments that characteristically favour the development of crime and violence. For now, let's explore the types of gangs which give Cape Town its reputation as a gang city.\n\nHierarchies\n\nResearcher Andre Standing has usefully distilled gang groupings into four 'models' of relationships appropriate to the Cape Flats: hierarchies, networks, markets and clans. According to the hierarchical model, based on American sociologist Donald Cressey's work on criminal association, illicit syndicates are both bureaucratic and hierarchical, with strict membership and specialisation.5 This view has been challenged by empirical studies which found criminal associations to be more fluid and generally not centrally planned. Cressy's formulation has been called sensationalist and supportive of law enforcement agendas. However, for example, many informants claim that the Hard Livings gang approached this hierarchical, centralist structure under the command of its 'CEO', Rashied Staggie.\n\nNetworks\n\nBecause hierarchies are vulnerable to detection and destruction, it's suggested that organised crime is more likely to operate as a network. It makes more sense for clandestine operators to form sporadic partnerships and spread risks, pool resources, utilise different contacts and exploit divergent objectives than to be centrally planned. Networks are seen to form through introductions and connections, with unity among the parts being achieved through shared objectives or trust. The central mechanism is mutual dependency rather than a rigid structure in the creation of supply chains.6 In addition, Mark Shaw and Tuesday Reitano note that traditional responses to organised crime have tended to focus on criminal groups rather than systems of supply. This approach, they say, is less valid because organised crime operates through networks and alliances that coalesce around specific supply chains:\n\nFor each illicit good, the actors involved in sourcing, transporting, protecting and vending it will be different. Therefore, in order to suppress a crime, the supply chain needs to be closed down for the entire crime.7\n\nMarkets\n\nThe central imperative of both organised crime and gangs is to sell things. Therefore a core activity is the development of markets and the control of areas in which markets can operate. Groups or individuals strive for survival and profit and, in doing so, compete with each other. The market is seen as rational and the actors are predictable in their need to make money.\n\nImportant to illegal market operators are riskiness of the distribution system, the kind of distribution system, the area of operation and the nature of the goods involved.8 In many ways, the type of illicit goods or services dictate the nature of the trade. In his study of the cocaine trade, US economist Sidney Zabludoff explained that the operations of firms involved in the supply of different drugs were partly decided by characteristics of the commodity. For example, cocaine is a compact, high-cost global commodity produced from a crop grown predominantly in one region of the world. These characteristics allow cartels to gain market share and grow into wealthy organisations that attempt to monopolise the global market. In contrast, cannabis is a relatively bulky, less expensive commodity grown in many countries, so it's unlikely that participants will capture a significant share of the market. To a degree, market forces \u2013 and not just the business brains of druglords \u2013 therefore dictate the nature and size of criminal organisations involved in the drug trade.9\n\nClans\n\nThe final model of association identified by Standing is the clan model, which contrasts markedly with the other three and is derived from the work of Italian criminologist Letizia Paoli. She argues that traditional forms of organised crime are not, in fact, primarily bureaucracies, networks or the product of market dynamics, but rather familial organisations heavily based on group loyalty.10 According to Paoli:\n\nThe kin-like relation is established through ritual. The entrance into all the associations considered, in fact, takes place with a ceremony of affiliation, which constitutes a true 'rite of passage.' The ritual marks the change of position of those who undergo them and their assumption of the new status of member of a brotherhood.11\n\nThis resonates with the work of Thrasher in Chicago and my own earlier work on Cape gangs.12\n\nIn the clan model, membership is central, based on ritual kinship and not specific duties, transactions or expectations. New members are made brothers of the 'family' and expected to share an often-secret regime of reciprocity, symbolic gestures, clothing, tattoos, language, loyalty and symbolic ceremony.13 Clan membership is often associated with a sense of status and territory. In the fluid world of street gangs, membership can strengthen or weaken, depending to the gang's fortunes. Because of this, some members may rise in wealth and status, or cohesion can fracture and allegiances shift to other gangs or disappear entirely.\n\nThese four models focus on different coordinating mechanisms within gang-like formations. In hierarchies it's central authority; in networks it's trust; in markets it's competition and in clans, loyalty. Several of these tendencies are present in the organisations in which many disaffected youths on the Cape Flats are involved, but in street gangs the clan model has the highest valency among the greatest number. However, Standing's research shows that, when describing gangs, no definition fits all. To assume a single dynamic, motivation and behaviour in all groups labeled gangs, as the POCA legislation does, is to create both conceptual and practical confusion.\n\nOrganised crime: men in the shadows\n\nWhat's common to all gang involvement by whatever model we assess them, is best understood as 'entanglement'. The term is useful in its ambiguity, implying both ensnarement and a barrier, of barbed wire perhaps, used to impede access by a perceived enemy. It also implies disorder and confusion, while at the same time tight coils of engagement.\n\nMore than two decades after South Africa's first democratic election, the situation for an ever-growing number of under-trained, unemployed young people on the streets of the Cape Flats is an increasing entanglement in activities that are at times illegal, not infrequently violent and motivated by lack of social agency.\n\nThere are others, better organised and networked, who have agendas beyond survival, clan affiliation, a cellphone and the next hit and are generally considered as being involved in organised crime. As we have seen, descriptions of organised crime overlap with those of street gangs, making theoretical disentanglement difficult. In a study of organised crime, researcher Klaus von Lampe lists over 180 definitions.14\n\nOn the ground, however, the differences are less indistinct. The gap between a street-corner hustler and a criminal network such as The Firm or a drug importer is, to quote legal researcher Peter Gastrow, similar to the one which would exist between a street hawker and a successful international import\/export and wholesale business.15\n\nA useful term for people who associate around a common criminal purpose is the French-derived word 'syndicate'. According to the South African police, a crime syndicate is defined broadly as 'a well organised and structured group with a clear leadership corps, which is involved in different criminal activities such as drug trafficking, vehicle theft or money laundering. Such syndicates have well established contacts with national and international criminal organisations, cartels or mafia groupings.'16 Other terms that have been used are 'warlords' and 'violent entrepreneurs'.17\n\nSouth African police intelligence claims that by 1999 over 800 syndicates were operating in the country, with a collective membership of 12 000 'primary suspects'. Of these groups, 300 were believed to also be operating either elsewhere in Africa or beyond the continent.18 An indication of transnational criminal activity can be seen from a report by the Washington-based Global Financial Integrity (GFI), which estimated that, from 2003 to 2012, illicit financial flows from Sub-Saharan Africa were US$ 528.5 billion. From South Africa alone in 2012, these amounted to US$29.13 billion.19 Just under 80 per cent of this flow was due to deliberate mis-invoicing and 'leakages' in the balance of payments \u2013 basically money laundering:\n\nUsually, through export under-invoicing and import over-invoicing, corrupt government officials, criminals and commercial tax evaders are able to easily move assets out of countries and into tax havens, anonymous companies and secret bank accounts.20\n\nAccording to GFI, illicit financial outflows from sub-Saharan Africa outpaced official development assistance going into the region at a ratio of at least two to one. Sustained illicit outflows have turned the continent into a net creditor to the rest of the world.21 Of the 145 developing countries assessed in terms of illicit flows in 2010, South Africa was ranked, alarmingly, in 12th position.\n\nThese transactions go far beyond what is generally considered foreign and local crime syndicates and into the boardrooms of national and international corporations. Groups within these respected entities fit almost every definition of organised crime. We need to keep this in mind when considering the relationship between gangs and structured criminal associations. Crime syndicates in low-income areas, dealing in illicit substances and transactions, are a major problem in their areas of operation, but they are minor players in much larger and extremely damaging levels of corporate crime.\n\nMost studies of organised crime exhibit a worrying amnesia about what used to be called white-collar, financial crime but which is simply corporate racketeering, preferring to focus on the 'with weapons' variety. This seemingly unconscious distinction between 'our crime' and 'their crime' further complicates a clear understanding of organised crime. However this book is about the impact of gangs on young people at risk and, at this level, organised crime is definitely of the 'with weapons' variety.\n\nTo understand this layer of organised crime in Cape Town we need to see where it fits into the context of general gang activity. It's difficult to estimate how many people are, in terms of the SAPS depiction, 'a well organised and structured group with a clear leadership corps' in contact with 'national and international criminal organisations, cartels or mafia groupings'. But the numbers are probably fairly low.\n\nThey constitute a criminal elite and most are in the drug business, with other interests being in wildlife smuggling, prostitution, car theft, protection rackets, nightclubs and possibly weapons procurement. They own substantial capital, legitimate businesses or properties and are relatively conspicuous in their communities if they're local. They include individual drug merchants, the upper levels of larger gangs such as the Hard Livings, Americans, Sexy Boys and Mongrels as well as Chinese cartels like the Tongs and 14Ks, Russian, Italian and East European mafias, Moroccans and Nigerians.\n\nFigure 2 Types of crime, actions and players\n\nThe presence of foreign 'high flyers' hit the headlines in 2011 when nightclub security boss, Cyril Beeka, was killed in a drive-by shooting. He and his staff were accused by a presidential task force of being 'soldiers' for the Italian Mafia and its alleged 'banker', Vito Palazzolo.\n\nA year later Serbian fugitive Dobrosav Gavric, Russian Igor Russol and Moroccan Houssain Ait Taleb appeared in the Cape Town Magistrate's Court for activities related to organised crime. Russol was accused of extorting R600 000 and a Porsche Cayenne from businesses in and around Cape Town. Gavric, who was facing extradition to Serbia to serve a 35-year jail sentence for three murders, was accused of fraudulently entering South Africa. Taleb was Beeka's assistant.\n\nIn 2013 Western Province MEC for community safety, Dan Plato, claimed that the emergence of international fugitives and a transnational underworld was a danger to the Western Cape and that Cape Town's nightclubs were connected to both Cape Flats' gangs and syndicates in Eastern Europe, the Balkans, North America and elsewhere:\n\nI am worried about the fact that so many high-profile underworld figures are involved in Cape Town. I am worried about the number of foreign nationals involved in organised crime in Cape Town. My question is: why are all these foreign people heading for Cape Town, doing their business in Cape Town and finding Cape Town so cosy and appropriate?22\n\nHe said the city was dealing with high-profile, professional and sophisticated gang and drug bosses. 'We need people to outplay them. I do not believe the SAPS in its current format is in that position.'\n\nIs the city underworld in the thrall of foreign racketeers? The truth is much more complex and interesting. But first, let's take a look at the illicit market. A 2005 United Nations report on Crime and Development in Africa concluded that '...Africa may have become the continent most targeted by organised crime'. It noted that indications from drug seizures were that Africa was increasingly being used to route drugs destined for other markets.23 In 2010 researcher Annette H\u00fcbschle concluded that in Southern Africa criminal groups appeared to have created a 'free-trade zone' for illicit commerce through various transnational networks, with drug smuggling being the greatest concern.24 In a special report on organised crime in Southern Africa, she found that:\n\n\u2022 Cannabis grown throughout Southern Africa is being marketed in Europe and North America. Its routes are also serving as a conduit for illegal diamonds, stolen vehicles, rhino horn and ivory;\n\n\u2022 Cocaine from countries such as Bolivia, Colombia and Venezuela is entering the sub-region via Brazil through Nigeria and Mozambique, with the routes being run by loosely-associated networks. West Africa has emerged as a major transit and repackaging hub for cocaine flowing from Latin America to European markets. About 13 per cent of cocaine trafficked to Europe is being transited via Guinea-Bissau. This amounts to at least 25 tons a year with a minimum market value of $4.29 billion;\n\n\u2022 Methaqualone, the main ingredient of mandrax, is being manufactured in China and India and entering the subregion via Mozambique, Swaziland, Zimbabwe and Zambia. In the Western Cape, 'tik factories' obtain the ingredients in exchanges of abalone through Chinese cartels. Nigerians have been implicated in street-level distribution of tik, but its sale is mainly controlled by local merchants and gangs;\n\n\u2022 Heroin comes from poppy fields in India, Pakistan, Afghanistan and China and enters Southern Africa by air or sea, mainly through Zanzibar or Dar es Salaam where West African distributers disseminate it into the continent. In South Africa, Nigerian and Tanzanian syndicates appear to control delivery to merchants;\n\n\u2022 Stolen motor vehicles are a major currency in drug deals, a system which bypasses other more easily traced money transactions. Hijacked luxury or off-road vehicles and taxis form the bulk of this trade;\n\n\u2022 Illicit trafficking in gold and natural resources out of Central Africa, particularly the Democratic Republic of Congo, facilitates the sustained insecurity caused by armed groups and is feeding flows estimated at over $1,2 billion a year;\n\n\u2022 Cybercrime: Three West African countries \u2013 Nigeria, Ghana and Cameroon \u2013 are ranked among the top countries in the world where cybercrime is most prevalent, contributing to a global flow of some $600 million a year. Improved communication technology has drawn Africa deeper into the global economy, making it more susceptible to crime;\n\n\u2022 Money laundering: In Africa money laundering is widespread. A report by the United States State Department on money laundering claims that Kenya's financial system, for example, may be laundering more than $100 million each year;\n\n\u2022 ATM bombings involve Mozambican and South African groups, often with connections to mines (for explosives) or former apartheid police officers unable to find employment elsewhere. Other organised groups target specialised goods such as electronic items, clothing and jewellery in house robberies;\n\n\u2022 Cellphone theft: Pakistani dealers in South Africa are said to specialise in stolen phones destined for Nigeria because the MTN network operates in both countries so network transfer is unnecessary.\n\nMore than six in 10 crimes in the country are drug related, with Western Cape numbers being the highest.25 Most drug routes into Cape Town fly well below the radar, but occasionally an error or a police bust raises them into view. In December 2010 a small fishing vessel returning from the high seas to Knysna was searched and 1.7 tons of cocaine were found on board.\n\nTwo years later four 25-kilogram waterproof bags washed up on the Southern Cape shores. They contained 99 per cent pure cocaine and were identified from a logo stamp as having originated in Bolivia or Peru. They may have been part of a floating consignment dropped into the Mozambique Current further north with signal transmitters attached for recovery off the KwaZulu-Natal or Cape coasts. In April 2014 the Australian Navy intercepted a vessel off the Kenyan coast carrying livestock. A search turned up more than 1 000 kilograms of heroin concealed as cement.\n\nThese are a few visible pointers to an illegal drug supply chain into and through Southern Africa estimated by the 2013 National Drug Master Plan to be worth around R136 billion a year or 6.4 per cent of the region's GDP. While many of the drug shipments conduit through South Africa, a number remain behind for local consumption. This has led to a dramatic increase in drug use, presently double the global average. The country is the biggest user of cannabis and mandrax and has one of the highest prevalence of substance use disorders in the world.26\n\nDuring the apartheid years, South Africa's relative exclusion from the world economy tended to isolate it from hard drugs such as cocaine and heroin. After 1994 the country was regarded as an untapped drug market. New markets or existing ones were consolidated and gang activity increased to take advantage of the change. According to research by Charles Goredema and Khalil Goga of the Institute for Security Studies:\n\nThe patterns of the trade have become well established ... with cocaine originating from the Andean region in South America and heroin emanating from Asia \u2013 predominantly Afghanistan and surrounding countries. Traffic routes that directly connect South Africa to these regions carry significant quantities of drugs to Cape Town, but it is evident that supplies are supplemented by imports entering by land through Angola and Namibia (cocaine) and Mozambique and Madagascar (heroin).27\n\nTogether with the illegal export of rhino horn, ivory and exotic species, drug dealing has earned South Africa the reputation of being the hub of organised crime in the subregion with an estimated 953 active syndicates in 2014 (up from 800 in 1999), many being foreigners from Nigeria, Pakistan, India, China and Europe.28 The high drug flow levels are partly because of South Africa's geographical location, but also because of a good banking system, poor border controls and a police force able to occasionally disrupt but ultimately not stem the traffic.\n\nAdded to this, writes Gareth Newham from the Institute of Security Studies, is the low risk of being brought before the courts, the ease with which a false passport can be used to enter and leave the country and the possibility of corrupting the police to get out of trouble.29 Radovan Krejcr, a Czech fugitive arrested for dealing in drugs, attempted murder and kidnapping, told a journalist that when he had to flee Czechoslovakia, he chose South Africa because, he said, protection from its Bill of Rights was more favourable to his trade than in any other country.\n\nAll these activities beg the question: who's really in control of Cape Town's underworld? The answer came as a surprise. After 1994, when transnational crime began taking off, local Cape gangs were confronted by sophisticated operators attempting to muscle in on their traditional turfs. The days of parochial, neighbourhood-based operations were clearly numbered. These threats, compounded by the formation of People against Drugs and Gangs (Pagad) targeting drug merchants, was to totally transform the structure and relationships of gangs on the Cape Flats. It was to be a battle for survival and dominance on an utterly altered terrain. According to Standing:\n\nThe result of this tumultuous period for gangs was an increase in their power and financial base and a rapid sophistication in, and increased brutality of, their business practices, partly learnt from the foreign syndicates with whom they now came into contact.30\n\nCriminologist Irvin Kinnes found that what distinguished international syndicates from local gangs was the former's ability to supply drugs in large quantities. Although Nigerians and Chinese syndicates dominated the importation routes, they were blocked by local gangs from entering the retail market. Where they tried to, they were attacked.31 For example, Moroccans, who started a parking and protection scheme for city nightclubs, ended up in gunfights with local shooters.\n\nBig-time drug dealers like Colin Stansfield and Jackie Lonte could marshal local 'soldiers' in defense of their turf, as could gang leaders such as brothers Rashied and Rashaad Staggie.32 When Stansfield was arrested in 1996, he was estimated to be worth R30 million. The combined membership of the Hard Livings and Americans in 1994 was between 3 000 and 10 000 fighters. The 'Big Men' were purchasing valuable real estate and exploiting gaps in state provision to buy community loyalty through their support for sport, welfare and cultural activities.\n\nIn the early 1990s local drug merchants and gang bosses \u2013\u00ad possibly coordinated by Stansfield \u2013 banded together to found The Firm in order to defend, rationalise and consolidate control over the market. Turf and markets were agreed upon and gang fights subsided, being considered bad for business. As not all gangs were members of the cartel, the peace did not last long, particularly following the attacks on gang leaders and the gruesome murder of Rashaad Staggie by Pagad in 1996.\n\nBy then, however, the upper ranks of big gangs such as the Hard Livings, Americans, Mongrels and Sexy Boys had effectively fought off any takeovers by foreign syndicates.33 According to Kinnes, 'Considering the fact that these gangs had access to all parts of the Western Cape through their distribution networks, their transformation into criminal organisations was a natural outcome.'34\n\nOne of the reasons for the success local gangs had in holding their ground, according to the SAPS head of Operation Combat, General Jeremy Veary, was their randomness, violence and incorporation of prison gang discipline. Foreign gangs like the Chinese cartels had traditional ways of doing business, but were scared by the unpredictability of local gangs.\n\nYou're sitting here and speaking normally but you don't know when the people are deciding to kill you. Gangs have this mystique, you know, you cannot tie them down. You come to make a deal with 500 grand and the guys rob you. Simple as that. The Triads started saying no, we're not going to pay you with money any more. We're going to pay you in methaqualone and ephedrine in exchange for abalone. Then things went stable. So what you're talking about now is not control by foreign syndicates but supply lines.35\n\nIn 2003 Western Cape Minister of Community Safety, Leonard Ramatlakane, noted the link between the leadership of larger local gangs and organised crime:\n\nThe nature of gangsterism in the Western Cape today has become increasingly ruthless and business orientated. Participation in gang activity is still substantially driven by such elements as group identity, self-protection, pride, boredom and turf. However, the bottom line is money, where highly organised and well-connected gang bosses preside over vast business empires.36\n\nAs we will see below, however, the base of these 'empires' is less stable and organised than Ramatlakane suggests, with systems open to costly disruption and armed young men always alert for violent takeover and, when trouble happens, needing to bribe or shoot their way back into the driving seat.\n\nPrison gangs: old and mean\n\nWhen I came back from the war [World War Two] my people didn't expect me. I went to see my mother and she said, it's no use going home to your wife because she's having an affair with another man. I didn't want to believe it. I went to the house that night. I knew where the key was, so I went in at the back door and locked the door behind me. I locked the front door and took the key also. Then I went to the room where my wife was lying with this other man. I took out a bayonet. They were so intimate with each other, they didn't even notice me. So I stabbed him, thinking I was stabbing through both of them together, but she jumped out and ran away.\n\nSo I received a sentence for the hangman's noose. I went to Pretoria for three months. One morning they called us and I thought it was time but I never heard the preacher come around yet. We were 12 in Death Row. Then the one officer said to the other: 'Take this one [me] to the office.' Then he told me they wanted to give me a chance because I had been fighting for my land. But they said I mustn't fight with my own land's people. I got a life sentence. The other 11 were hanged. I never got the rope. And as with life, I finished it. And then again I went to prison. And tomorrow prison again.\n\nWhen I went in for life, there were about 60 men in one cell: long-term indeterminate-sentence prisoners. There was a lot of fighting in jail. And there was a code among them. There's the 26, 27, 28 and Big 5. The code among them is not actually a piece of paper that you carry. You have to remember Die Boek, Die Wet, Die Plank. This prison-gang thing started on the mines. Each gang has a judge, a magistrate, a doctor and an office man they call a mbalaan who takes the names of new recruits. Each gang identifies itself by singing. They must tell each other things through stories. When you come in they try to frighten you when you are in that fearful stage and they watch you.\n\nWhen this thing first started there were two gangs. They used to rob people. One would rob you with his mind, the other would rob you with force. Then some pulled out and made another gang, and then there were three. That's where they come from. They are different to outside gangs. But they are connected. Like when we're outside I do you a dirty and then you tell your brother and when I come inside the prison I'm finished. But they work different. In prison they come up behind you and stab you. Outside it's by force... They'll grab you and your gun and jump into the car and there you go to Texas.\n\nInside, if they like your trousers they take them. You can't say nothing. And if you do, you're gonna be stabbed. When you make a fault with these people they go and sit in a kring [circle] first. Then they discuss you. Then three men get the knife. They issue it from the magazine stores they've got underground. And if the knife is taken out, it doesn't come back the way it went out. It's gotta come back with blood or a report behind it. The three men are: one to stab and two to escort and do the job if he misses. They use a short blade for punishment shots and a long one for hangpaal [death]. The sentence of a magistrate is a short blade and of a judge, it's a long blade.\n\nNow if it's a 26, they stab you in this way. A light sentence, the first, is in six minutes, the second in six hours, the third in six days, the fourth in six weeks, and the fifth in six years. So like for the last one you know they're gonna stab you for what you've done, but don't know when for six years! Even if you're transferred to another prison the sentence goes with you. You think nobody knows you but they're there, just waiting. That's how prison life is. It's terrible man...\n\nPaul, former prisoner, Cape Town, 1982\n\nAlthough this book is not about prison gangs in prison, but about their effect on those who are not, a brief look behind the locked gates is instructive. Much has been written about these brutal gangs, the most notable works being The Small Matter of a Horse by Charles van Onselen, The Number by Johnny Steinberg and God's Gangsters by Heather Parker Lewis.37\n\nIn the hands of Van Onselen, one of South Africa's pre-eminent investigative historians, the story is about a band of robbers in the late 19th century Transvaal and Natal who preyed on black migrant miners returning home with their pay packets from the Transvaal mines. It tells of a Zulu youngster named Mzuzepi Mathebula who allowed a farmer's horse to stray and was required to work off the debt for its loss. Mzuzepi escaped to Johannesburg, worked as a groom for some highway robbers, learned their trade and changed his name, first to Jan Note and then to Nongoloza. The erstwhile groom formed his own band of robbers who named themselves Umkosi Wezintaba (Regiment of the Hills) and organised as a para-military unit.\n\nNongoloza imbued his bandit army with a political purpose. 'I reorganised my gang of robbers,' he reported to his captors in 1912. 'I laid them under what has since become known as Nineveh law. I read in the Bible about the great state Nineveh which rebelled against the Lord and I selected that name for my gang as rebels against the Government's laws.'38\n\nAccording to Steinberg, it was said that Nongoloza was imbued with magic and that the bullets of white policemen and soldiers bounced off his skin. 'In early proletarian lore, he was something of a Janus-faced monster: horrible because he was undiscerningly brutal, enticing because he showed that \"even the poor can be terrible\"'.39\n\nDuring the Anglo-Boer War, Nongoloza and many Ninevites were incarcerated at Cinderella Prison in Boksberg. On release, he shifted his group to caves near Johannesburg, undertaking housebreaking and farm hold-ups, shooting dead a policeman. By 1912 the robbers were being described by police as Nongoloza's Army. Its leader was arrested and given a life sentence, along with many of his 'generals', and he began organising his 'army' within prison walls. By the early 1930s, gang derivatives of the Ninevites had a presence in almost every prison across the country. Out of this developed the Numbers gangs \u2013 26, 27 and 28s \u2013 which operate with extreme and often casual brutality and the ready taking of blood.40\n\nIn the hands of prison inmates, this story has blossomed into a durable mythology. It has become a code of conduct, a dress code echoing that of late 19th century Boer and British armies, a secret language and an unwritten 'book' that has to be memorised. In the absence of written records, the system of identifying gang members and their rank is ingenious. Any new prisoner who claims to be a member is required to recite the gang history and to 'dress' himself equal to his rank. This must be 'sabelad' in the language of the gangs \u2013 shalombom for the 26s and 27s, and ndyaza for the 28s.41 He is asked: 'Who are you? Where do you come from? How will I recognise you?', whereupon he must identify his rank, gang and imaginary uniform.42 The mythology includes a shamanistic arch-criminal figure called Pomabaza or Po. It was he who initiated Nongoloza and one Kilikijan into a life of plunder; the death of a bull called Rooiland (upon which the 'book' of the 28s is written), a white stone upon which Pomabaza's 'story' was written in blood (and later broken) and a parting of ways between Nongoloza and Kilikijan over same-sex intercourse (it is because of this that there's division between 26s who forbid same-sex intercourse and 28s who practice it).\n\nThe Numbers gangs have their own parliament, legal system, punishments, territories and economy. The 26s, for example, have a Makwezi (president), generals, captains, sergeant majors, lawyers, doctors, inspectors, teachers and soldiers. In a detailed report on prison gangs, General Jeremy Vearey lists the six laws of the 26s as:\n\n1. You will not do what you want;\n\n2. You will not lie to your brother or argue with him;\n\n3. You will respect the honest work of police and wardens;\n\n4. You will not sleep under the same blanket with your brother [no sex];\n\n5. You will not physically harm a non-prison-gang member the first time he offends you and first give him two warnings before harming him;\n\n6. You will die with your brother under the flag of the 26s.43\n\nThe 28s have similar systems, except that they add rules of conduct between the soldier or golden line [males] and the private or silver line ['females']. The Numbers gangs are forbidden to fight each other and their spheres of influence and action are divided. The 26s are permitted robbery and theft by subterfuge, but without violence, and must distribute the gains evenly. The 28s fight on behalf of all three camps for better prison conditions and can engage in sodomy. The 27s guarantee gang law and keep the peace between all three camps. If blood is spilled, it is spilt in return. Prisons being what they are, however, conflict between gangs does take place within the walls. It is however strictly regulated and attempts are made by senior gang members to quell it as quickly as possible. Non-members of the Numbers, however, are fair game and often victims of violence.\n\nThe memory of Nongoloza is a myth built from scraps of fact, but is greater than merely a myth. It is, as Steinberg points out, not a story one tells, but a set of practices one enacts. Its twists and turns are memorised in the long days of doing time. These are punched into the skin of inmates as crude tattoos depicting shields of the bull Rooiland; bayonets of the Boer War; sunrise (26s); sunset (28s), guns and comments. They also record descriptions of personal pain, such as 'I broke my mother's heart' or 'I am a lost child of fate'. The form that the myth took was in response to the conditions that prisoners faced. As Veary points out, 'criminals militarise in response to you. The Nongoloza banding together as an army took its form in response to the army during the Boer War. That was what they knew. You take the shape of what you face.'44\n\nOn the streets, throughout most of the 20th century, prison gangs were known about but considered to be prison business. Until the late 1980s it was understood that the walls between prison and street were total, but they suddenly began to crumble. One of first cracks may have begun in Cape Town with the imprisonment of the druglord Jackie Lonte in the 1990s. This coincided with the clamour beyond prison walls for apartheid to end and a prevailing sense of impending democracy.\n\nLonte was, by any standards, immensely rich and had access to supplies of mandrax which he could smuggle into prison. There was no way a man like that would stand for the requirements and physical torments of Numbers gang membership. He had the means to buy himself clear, but the mythology and structure of the Numbers intrigued him.\n\nI couldn't establish whether he was a catalyst, but at around the time he was in prison, Number gangs in the Western Cape closed their 'bloodlines' and ended stabbing as a requirement for membership. Until then, to be a part of a prison Number was a lengthy and rigorous process, in which one could only climb the ranks after serving many brutal years in prison. This process almost always required the shedding of blood.45 Closing the bloodlines was, according to Steinberg, a cataclysmic decision:\n\nTo stab, and to be subjected to violence and deprivation in the wake of stabbing, was the centrepiece in the initiation process. It animated the world behind bars, providing it with its fundamental meaning. Why did it happen? I don't know. Some of it may have had to do with the changing relationship between prison gangs and street gangs. Whatever the reasons, the closing of the bloodlines caused havoc.46\n\nShortly afterwards, conflict erupted between the gold and silver lines of the 28s in Victor Verster Prison and spread throughout the Western Cape. This rumbled on towards 1994 when the country experienced the worst outbreak of prison violence on record. Over a period of four months there was unrest in 53 prisons and in most cases inmates attempted to burn down the institutions. Thirty seven inmates were killed and hundreds of prisoners and warders were injured. One of the reasons for this violence was said to be the failure of the new ANC government to offer expected widespread amnesty.47\n\nWhatever the reasons for the riots or the closing of bloodlines, the outcome was to weaken the Numbers gangs within the prison system. However, on the streets of Cape Town, something strange was happening. Prisoners began arriving in cells claiming to be ndotas, able to sablea and, after a fashion, answer correctly to their rank \u2013 but had never before been in jail. When asked who'd initiated them they'd answer: The Americans or the Scorpions. What the prison old-timers discovered was that druglords like Jackie Lonte, Colin Stansfield and Ernie Lastig had 'stolen' the Numbers traditions to build 'armies' on the streets.48 The perceived sacrilege was compounded when Lonte returned to prison in 1996 as a 26 and declared war on the 28s. The reason had to do with turf wars fought between gangs on the streets that now embraced Numbers allegiances. Bringing street rivalries into prison and declaring war without being an initiated fighting general carried a death penalty, but nobody would touch Lonte. An informant told Steinberg:\n\nHe was Jackie, and Jackie meant more than anything else. So we raised our American flags in our cells and we went to war with the 28s. Something like that had never happened before. After that, the Numbers was never the same again.49\n\nBy the late 1990s, two of the major Cape gang systems, the Americans and members of the The Firm were using Number rituals. The Americans considered themselves 26s and Firm associates as 28s. Leaders of both designated themselves generals and appointed captains, sergeants, judges, inspectors and soldiers. The Mongrels, being 26s, had a natural alliance to the Americans and Born Free Kids, while the Cape Town Scorpions and Mafias aligned themselves with the 28s. This brought about congruency between prison gang stratification and street gang rivalry. According to Steinberg: 'The street gangs took the world of the prison \u2013 its metaphors, its nomenclature, its logic \u2013 and imprinted it on the ghettos.'50 The power of Numbers mythology on the street is described by Vearey:\n\nYou speak a new language. You have new symbols through which you look at reality. You do not walk around fearfully anymore. The brand, the power that comes with that myth, is what it represents. It's the type of power that comes with being a gang member. The Number makes a philosophy out of it, makes a belief system out of it. You get told all these myths about the great fight between the Numbers and the eight stars falling from the sky and the seven stars falling into the green grass...51\n\nThe sudden proliferation of Numbers' traditions and mythologies on the streets in the early 1990s was not mere caprice, but a response to an external threat. The Cape gangs had always been regional affairs, defending a specific township turf in order to sell cannabis, liquor or mandrax. With the opening of borders to the world after 1994, as we have seen, foreign syndicates arrived and began to muscle in on the various illegal markets. In response, the bigger gangs like the Americans, Scorpions and Hard Livings had to strengthen their organisations, expand their markets, control their customers. They also had to compete and cooperate with foreign syndicates. And there were huge profits to be made with the introduction of heroin, cocaine and tik.\n\nThe resulting new drug millionaires needed to create and maintain province-wide networks and ensure unwavering allegiances from buyers and sellers while keeping foreign syndicates at bay. The fierce, highly structured traditions and practices of the Numbers gangs were made for the task which required chains of command, strict adherence, the use of a secret language and easy linkages across turf boundaries. The mythology of the Numbers was also immensely appealing to young gang members in need of a 'story' to live by. According to an 'elder' in both prison and street gangs in Hanover Park:\n\nThe Numbers have discipline. This is their biggest influence on the gangs. The Numbers made them more organised. Gang members look up to the Numbers. They look to the Numbers for guidance. You won't find a leader of a gang that's not a Number.52\n\nInitially, high-ranking street gang bosses entered prison and bought their way into the upper ranks of the Number. On discharge, they possessed new powers and networks. Increasingly, lower ranks began to see spells of imprisonment as a way to bolster their credibility once back on the streets. During his work on the low-income neighbourhood of Overcome, Yashar Taheri-Keramati found that Number gangsters in prison, wanting to cash in on the street gangsters' financial successes, were willing to 'sell' their names, affiliations and Number to those strong enough to buy them. In prison and continually challenged by street gangs, they were forced to 'fast track' and offer protection to street gangsters in return for their patronage on release.53 In return, on emerging from prison, Numbers members had a fraternity, a support system and a level of credibility on the streets.\n\nBy 2000, intelligence officials estimated that local gangs were in control of about 90 per cent of the mandrax, cocaine and dagga markets in the Western Cape, with Nigerians, Moroccans, Chinese and other syndicates controlling the rest.54 Within a few years of the country's democratic elections, the Cape gangs had relegated the foreign syndicates to being bulk providers. Foreign syndicates were tending towards less volatile markets such as illicit diamonds or rhino horn. 'There's no foreign influence in the Cape Flats,' according to a gang leader interviewed in Hanover Park. 'The guys who mostly support the gangs are the Bongos (Nigerians) mainly with unga and tik. But they have no influence among the guys. Their only connection is supply.'55\n\nBy the second decade after the end of apartheid, the 'robber baron' interpretation of Nongoloza had been absorbed into most street gangs, giving them a sophisticated ideology and language through which to view the world. According to researcher Luke Lee Skywalker, this gave street thugs with no previous code of honour a coherent history and philosophy, elevating them above their former status.56 Having a secret language, according to a member of the Mongrels, is a very powerful thing:\n\nIt's a communication system across gangs. Very useful. If I negotiate with gangs I give them the power to say hello and to know who I am. Then I ask them the same with sabela and they must tell me. I make myself known to them and they make themselves known to me then we will know we are ndotas, you see? Now we know each other. If I go to a leader of a gang and can't sabela, how can he talk to me? But he throws me a Number and I throw a Number back in a certain way, old school. Then they know.57\n\nIn this way Cape Flats gangs have wholly absorbed the Numbers' ethos. According to Jonathan Jansen of Fusion Manenberg, which attempts to rehabilitate gang youths:\n\nThe prison Number gangs tie everything together. In the last 10 or 15 years there was a deliberate attempt to get it to open its secrets, to spill onto the streets and get every gang to buy into the network. In a sense there are now no gangs, except for very small ones, that are not also prison gangs. Nobody can negotiate peace if there are no Number gang people involved. The ndotas need to talk. They can cross boundaries, walk in any territories, protected by their Number status.58\n\nIn the migration to the streets, however, the hard distinctions between the Numbers have become less defined and the codes of honour have shifted. 'Gangs aren't just single Numbers anymore, a Manenberg gang member told me, 'and in a war, a Number will fight a Number. Not inside, but outside it's different.' He continued:\n\nOutside, your Number in prison don't count the way it does inside. You come out of prison and ask me what I'm doing and I'll remind you I was out here taking blood and where were you? To work yourself up outside is not to work yourself up as a Number. You spend 10 or 15 years in prison and come out, you can't tell the lighties what's what. They'll sommer shoot you.59\n\nIn the face of these changes, most lifers behind bars have no purchase. Prison gangs will continue to flourish because they're a response to the system of incarceration. But their members are now the cooped-up custodians of a usable tradition for purposes beyond their reach. Instead of an association to create tough men annealed in the flames of violence, their closely guarded traditions are now increasingly badges of honour for new recruits passing through the prison system on the way to higher things.\n\nFor jailed druglords, prison is free board and lodging from where they conduct external business deals on smuggled cellphones. Doing time proves useful in other ways. Prison allegiances cut across street gang turfs and territorial animosities. In the rapid expansion of drug and other forms of smuggling that blossomed in the 1990s, this has proved to be invaluable and good for business.\n\nMerchant gangs: brotherhoods and street soldiers\n\nI'm a 26 but also 27. I was in Pollsmoor. I went to prison first when I was 17. It was rough! First time it was two years, second time two and a half years. I'm on parole now. When I first got in I was: 'Yo! What am I got to do now?' Prison is not for me. When you're inside you have to become 26, 27 or 28. If you don't have a number you're a frans and then nothing is your own. You need to be an ndota.\n\nMy brother was shot, they thought he was me. And now he's in a wheelchair. I didn't want to be a gangster. My mother said I mustn't. My oldest brother is and my twin brothers are. But they shot my brother so I said: 'Give me a gun.' I learned how to hold a gun, clean a gun. My mom said I shouldn't go but I joined the Ghetto Kids and smoked with them. The Americans and the HLs wanted me to join but I said, no, leave me alone.\n\nWhen I grew up my dad wasn't around. He's a Xhosa. My mom brought up seven of us alone. My mother is my mother and father. She's my hero. But every day she was away at work.\n\nInside I'm a 26 but outside I'm a 27. I must be. The 26 and 27s are sonop [sunrise] but the 28s are sundowners. They do dirty work. I'm not a sundowner. I want a decent job. But here there's only smokkel [dealing]. The gangs all sell drugs, tik, ungar, mandrax. They fight over turf and girlfriends.\n\nThe local police do nothing. You can buy them. They just drive around, they don't get out their van. If the police are going to raid, someone calls the owner and tells him we're going to raid at this time so keep your stuff safe. The police come and there's nothing. They get you with a knife or gun you pay and go.\n\nI have a 10-year-old son and a three-year-old too. His mother is on tik. His grandmother and grandfather are on tik. His grandmother's mother and father are on tik. What can I do about it? When you go inside relationships go to hell. Tik is killing this community. People are fucked in the head.\n\nMichael, drug dealer, Manenberg, 2014\n\nAs we have seen, organised criminal syndicates in Cape Town can be found to operate as capitalist corporations, as transnational foreign smuggling operations, as the market networks of drug merchants and include leadership of the most powerful gangs. At times they overlap, network, cooperate or are in conflict with each other. In terms of organisational structure, merchant gangs are a form of 'middle management' \u2013 organised at the top, semi-structured in their middle ranks and fluid and volatile in their lower ranks. They're the public face of Cape Town's gangland \u2013 buying, selling, shooting and robbing their way to notoriety, fortune and cult status.\n\nSome have been around for a long time, with up to three generations of family membership, corporate histories going back decades, prison mythology and province-wide areas of operation. I hung out with the Mongrels in the early 1980s. They had begun in District Six in the 1970s and, today, they're still going strong. Merchant gang structures are complex, involving hierarchies, networks and markets. For young members they're clans or brotherhoods \u2013 support systems offering rites of passage where 'warriors' are tested on the path to adulthood.\n\nEveryone on the Cape Flats is aware of the overbearing presence of gangs like the Hard Livings, Americans, Jesters, Clever Kids, Mongrels, Sexy Boys and Ghetto Kids. Below them in the hierarchy is a plethora of smaller, turf-based gangs that may start out independently, but at a certain stage are forced into an alliance with the merchant gangs through supply chains or threats. Their followers make up tens of thousands of young people who see themselves as gang members.\n\nBack in the late 1980s the leaders of the Hard Livings, the Staggie brothers, realised they had to grow beyond their Manenberg base and offered security to druglords in other areas not aligned to gangs. They ran protection for Colin Stansfield in Elsies River, then offered the same services in Delft. They cornered the prostitution trade in Sea Point and along Voortrekker Road and moved into legitimate construction businesses. An upcoming leader was sent to university to study law.\n\nThe Americans used their drug money to start a long-haul trucking outfit.60 Both gangs moved into the taxi business and also levied 'protection' fees on businesses and shebeens in areas under their control. In order to pay for drugs from Chinese suppliers, they gained control of abalone poaching operations from Hawston up the east coast to Port Elizabeth. Younger gangs that could have posed an opposition were coopted and corner kids coaxed into the fold. According to Fusion Manenberg director Jonathan Jansen:\n\nThere was a big teenage gang, the Stoepa Boys, which became a rival to the other gangs. But the HLs were quick to pull them in. They became Junior HLs. The HLs actually created teenage gangs. They had the Westsider Kids, the Vatos Locos. They became mentors. The gang would keep its name, but when a fight broke out the HLs provided the weaponry. The HLs would park their new cars at their base in Aletta Court for the kids to see and admire. There were cool guys there and pretty girls coming and going. The teenage boys would see that and they'd want it.61\n\nSchool gangs like the Stoepas, Bocca Boys, State Boys and Toy Boys were encouraged with money and favours by the Hard Livings, Americans and Jesters. Long-time Shawco organiser Cyril Pelston, noted that:\n\nStaggie would say: 'We invest in young kids. They're the future of our business.' The kids are very aware of being chosen. There's a 19-year-old who sits in the HL's inner kring. The smart ones can get up in the hierarchy. But most just stay down on the street.62\n\nThe Staggie brothers worked hard to create a Robin Hood image on the Cape Flats, providing almost the only possibility of employment for young men in their area. They bought food for mothers when need arose, occasionally paying bills and rent arrears and even sponsoring a football team. Rashaad ran mobile shops selling essentials in areas where shops were not accessible. When Pagad vigilantes killed him, gangs linked to the HLs formed a front organisation called the Community Outreach Forum (CORE). It organised a large crowd to march to Parliament, ostensibly to bring peace to the Cape Flats. Rashaad's teenage daughters carried a placard that read: 'They killed the world's best father.' But, as community worker Cyril Pelston noted, there was generally a catch:\n\nBecause of high unemployment there was no money and they would assist you with rent and stuff. But there was always something behind it. Maybe you had a nice daughter and they would want her. That way many families became quite vulnerable. Kids dropped out of school and they'd be recruited.63\n\nEven under POCA legislation it's difficult for police to arrest gang leaders. They rule by word and not deed, avoid using drugs, keep organisationally 'clean' and enforce these rules of behaviour on men in their upper hierarchy. Excess money is laundered through legitimate businesses. According to gang researcher Irvin Kinnes, in rural areas on the West Coast such as Saldanha, Piketberg, Arniston and Paternoster as well as in South Coast villages like Hermanus, Bredasdorp and Genadendal, larger merchant gangs have developed a strategy of 'buying the town'.\n\nThe action involves gangsters initially buying property in these towns. They would then proceed to buy property that involves common use by the community such as petrol stations, shops and game arcades, to provide the means to recruit local youth to sell their commodities.64\n\nExpansion, however, can generate tension and drug sales are often the cause. In a neighbourhood like Manenberg, which covers around 10 square kilometres, there are six big gangs selling drugs. So when tension rises it's not so much about territory, but control of drug users. If a user spending thousands of rands a month changes allegiance to another supplier, that's hugely provocative. He may change because of bad drugs or better prices elsewhere. Perhaps the product has been cut with other substances or is simply of low quality. Users have been killed in the past for defection, but dealers may protect and even fight over him because he's a source of steady income. The dealer has a quota he needs to sell to pay the supplier and when this is under threat, the new supplier becomes a target.\n\nDespite the seeming conflict over markets, however, gang leaders will work to regulate it. When a gang war broke out in Manenberg in 2005, the leaders of the two opposing gangs were seen to have a regular Tuesday date in a city coffee bar.65 The formation of The Firm by gangs in the mid-1990s served to keep down conflict and regulate the drug trade. In general, the upper echelons of the merchant gangs send their children to private schools, frequent expensive clubs and live lives externally indistinguishable from corporate executives which, in a sense, they are. According to sociologist Andre Standing:\n\nMany successful gang members move away from the Cape Flats and live in wealthier areas. They are also rumoured to collaborate with leading members of other gangs on business deals, even those who are popularly thought to be their enemies.66\n\n***\n\nFor those in the lower ranks of merchant gangs, however, life is entirely different. As mentioned, vulnerable young men, particularly those with family problems, are cynically targeted and lured with promises of cool clothes, drugs, money and status. 'The HLs would drive past in a car and throw out money to us,' a member of the Americans in Manenberg told me. 'We didn't ask where they got that money. House robbery probably.'67\n\nIn Hanover Park, a gang member named Trappies explained the lower structures to me by moving objects on a table. 'Over here you have the Big Man and beside him here are two or three captains. This is where the money lives. Then over there are the inspectors, the gatekeepers, they check who can come in. Often those are the only ones people see. And then there are the core members \u2013 shooters, dealers, robbers \u2013 who do the business. And then, far down the line, are the tik soldiers; young guys, druggies, people who can be issued a gun and told to fight in return for drugs or money or for the hell of it.'68 Joey tells it slightly differently about another big merchant gang:\n\nThere's the main man, Staal [not his real name], and then there's Die Draad and Die Glas. These guys are the fighting generals. But they must obey the code of rules. Even Staal can be punished for disobeying them. We can all talk equal under the rules \u2013 nobody is above them. Staal became leader because when he came out of jail the gang was leaderless so he got the guys together and he helped them, paid bail, looked after them. He's the leader because he's organised and respected. Then there are the soldiers \u2013 here where we sit now not so many, but over in Lavender Hill around 4 000.\n\nThe gang isn't about housebreaking or robbery, it's about drugs and smuggling. In the gang only certain people smuggle drugs, you see. It won't be the leader. Guys get paid to sell. They're employed. If a member robs or breaks into a house it isn't really a gang thing. That's true of all the big gangs. If you see there's somewhere you can break in or someone you can rob and you're not a smuggler you can do that on your own. You can be independent.69\n\nGeneral Peter Jacobs, head of Police Intelligence in the Western Cape, corroborates this structure:\n\nSay you have 20 guys standing outside Etosha Court in Hanover Park. Four of them are shooters, maybe four are posmanne [spotters], four more are controllers of drugs. The rest are nothings who can't be trusted with drugs and can't shoot because only the hitmen can. They're just standing there on the corner 'filling' the gang numbers, but they don't get gang money because they do nothing. They're the housebreakers, the street robbers and they must bring money to the gang that way.70\n\nThese filler guys are a problem for gangs because they disrupt the order. Maybe he robs someone from an opposing gang and you end up with a big street fight. This happened a while back when an Americans guy robbed the sister of a Hard Livings leader. The HLs killed him and that led to a hell of a battle that lasted over two years with about 35 deaths.\n\nOr maybe he gets good at stealing flat-screen TVs or copper and he sells to a syndicate and makes good money. Then the gang wants control of the syndicate and there's a struggle. Gangs don't like wars in their territories, it's bad for business, but there's this element in the gang structure that's a pathway to violence and trouble. Another cause is that if there's too much peace the shooters don't have any work so they generate it by provoking retaliation.\n\nInitiation into the gang is often enacted through rape or the murder of a rival gangster. Such action marks a youth for unabated revenge requiring protection, which only their gang offers. Many youngsters are born into families with several generations of street and prison gang tradition. Most never get into the top tiers of the gang and remain content merely to serve the 'Big Guy'. They stay relatively poor. Their situation is highlighted by a poignant question in the book Freakonomics: Why do drug dealers still live with their moms? Because they can't afford to live anywhere else.71 Yet they dream big and talk about those who've made it.\n\nJonathan Jansen once asked a youngster why he was hanging around the Fusion Manenberg offices doing nothing. 'He said he could easily get work when he needed it because he's a gunman and can get R20 000 to shoot a guy in the head. Another 22-year-old was, for a while, making R80 000 a month selling abalone to drug suppliers. No programme gives you that much.'72\n\nThese stories are more likely to be gang hyperbole than truth, but they have resonance among youngsters on the street. On the occasions when they do hit it big, according to General Jeremy Vearey, no legitimate means would give them such a lifestyle. Mostly though, he says, ordinary gang members are poorly paid, but receive protection, food, shelter and legal help when needed. 'They're looked after as part of a crime family.'\n\nYou're not going to be a drug courier if you haven't first proved yourself \u2013 that you can keep your mouth shut. You are tested by smaller things. Drugs are the fast cash crop but you can't build your gang around drugs. If one shipment gets hit you're bankrupt. Housebreaking and robbery don't have those problems. They are safer. Not even the police pay attention to it these days because they know all victims are interested in is a number for insurance. So the gangs consider this very low risk but it brings in a lot of money.73\n\nWorking with Hispanic gangs in the United States, criminologist Mike Carlie identified six levels of membership within big merchant gangs. Surrounding the powerful leader or leaders he identified a group of older, hard-core members deeply enmeshed in gang activities. Beyond them are associates who have a commitment to the gang, but are not part of leadership structures. Further out still, fringe members drift in and out of strictly controlled membership.\n\nFigure 3 Structure of merchant gangs\n\n'Wannabes' are not actually gang members, though they may declare themselves to be. They're youths who view the gang as an exciting place to be where they could become 'somebody'. They emulate gang dress, graffiti, hand signs and other gang cultural symbols and may seek to associate with known gang members. Another peripheral grouping Carlie describes as 'cliques'. These can be called on in times of conflict to bring the gang up to strength. They may be a group around a hard-core member \u2013 a sort of gang within a gang \u2013 or an associate gang.74\n\nThe parallels between Hispanic and Cape Town's gangs \u2013 and they are considerable \u2013 are the result of similar neighbourhood, family and economic pressures endured by young people. Carlie's typology alerts us to the fragmented, even transitory nature of merchant gangs. The further down members are in the hierarchy, the more gangs become, for their young members, entanglements rather than structures. They're webs of fear and excitement, possibility and disillusionment, status and social isolation. They offer rituals and affirmation of being a 'somebody' in a harsh world. Vearey, who was himself a gang member in his youth, remembers the process:\n\nI basically looked at who drove the best cars, who wore the best clothes and they were labelled a gang. So being part of it became part of that particular process. If I needed to protect myself because I'm going to traverse the territory, being a Sicilian is better, because nobody touches the Sicilian because we are not like a structured gang, we're school kids from Elswood, Ravensmead, Elsies River High and Lavis. And we're unpredictable, we're not governed by the Numbers and we don't care who you are, we'll deal with you.75\n\nOn the Cape Flats, 'wannabes' start young. 'These days it's not unheard of to find a youngster of 14 or 15 in the gang,' says community worker Cyril Pelston, 'and at that age they're almost fearless and have something to prove. The lure of an expensive pair of takkies [tennis shoes] is huge. Kids will perform what's required by the gang to get them. And a cellphone is gold. You can't live without it.'76 At the lower end of gang hierarchy, nothing much has changed for years: 'Kids are still hanging out doing nothing, others selling drugs,' says Jonathan Jansen. 'They're getting just enough to eat and becoming addicted to the leadership of the gang. And the drugs catch them so easily.'77 A young gang member named Michael traced his entanglement:\n\nHere there's only smokkel [dealing]. I open my door and every day there's a guy with tik and unga. Every day. And he calls me and says: 'Hey Michael, you must help me here.' First time you try tik you get excited. It's a good feeling. Second time... then you want it every time. You won't want to do anything else. You have no appetite for eating. You have to have money and you steal for tik. You steal money to buy more tik. And then you're in.78\n\nIn high-risk areas, many young people are socialised into gang membership at almost every stage of their lives. Progress through the ranks involves certain actions, choices and levels or recognition. The trajectory, however, is like the game of snakes and ladders with more snakes than ladders. Few make it to the top.\n\nFigure 4 Gang membership progression\n\nSisterhoods: tough support crew\n\nI'm a Bad Girl. We're a group of girls that don't let anyone tell us what to do. We're everywhere: Heideveld, Mitchel's Plain Hanover Park, Bonteheuwel \u2013 everywhere. When I was in primary school my brothers formed the Bad Boys on the corner. They would fight against the Young Hard Livings and Westsiders. They'd have a little war and we girls would look out for them. I liked it. We were under no one. We stood on our own.\n\nIt's exciting and scary to be in the gang world but I normally just keep the gun and the bullets. It's quite risky because if the cops or the other gang gets you it's big shit. We have a connection with the cops \u2013 they're on the payroll so we know when to do stuff and when not to.\n\nI like buttons and tik. You used to have the Bentley but now you've got the Titanic. I can't say where the drugs come from but everyone sells what they want to. In the HL camp there are people who sell buttons, tik and beer and in the American camp and the Jesters and the Clever Kids it's the same.\n\nI grew up in Heideveld and didn't have a good relationship with my mother who passed away last year. My dad didn't help her to raise us. That is why my eldest brother went to in jail. My younger brother lived with my mother and I stayed with my grandmother because my mother couldn't look after all of us and work at the same time. I finished standard 7 at Oaklands High.\n\nMaybe it was the choices I made, but I had a child at 16. Now I'm 27 and she's 11. The man who was the father was already grown up. Me and my daughter now live in my late mother's house. It's very difficult but I survive. Before that I lived in someone else's back yard in the court because my mother didn't give me enough attention. So I went to look for attention somewhere else \u2013 that's how I ended up with the father of my child. He gave me the attention I needed.\n\nI don't have a job \u2013 you don't get jobs easily if you only have standard 7. Even matriculants don't get work. But I'm looking for work. The only income I have is a child grant \u2013 R310 a month. I don't pay school fees but there are always extras they ask for and you have to pay it.\n\nBad Boys stand for Battles Are Dangerous But Only Youngsters Survive. The Bad Girls are born to be bad and we get up to no good. When we're together in the gang we smoke dagga and just talk. And we're naughty and willing to do anything. Most of the Bad Boys that I looked up to when I was younger are all dead and my brother's in jail. Some are married but still Bad Boys. They taught me how to shoot with a gun \u2013 a 38 not a 9-mill. We'd go to shoot in the veld at Silvertree. I haven't shot anyone but I can shoot accurately.\n\nThere are Jester Girls, American Girls, Hard Livings Girls, Diva Girls, Stoepa Girls, Young State Girls, Gaza Girls, Sexy Cats, American Barbie Girls. When the Bad Boys are fighting with the Americans and I find an American Girl on my turf there will be trouble. Bullets will fly.\n\nI don't use a weapon but sometimes the guy I'm with has a weapon, though it's not always necessary because the person is so weak you don't need a gun. You are also scared when you rob someone.\n\nI was in jail for three months \u2013 Strandfontein, Manenberg, Pollsmoor. I got picked up for robbing cellphones and a gold chain. Jail or awaiting trial is what you make of it. If you want to stay the man in charge you have to fight like a broekie [wear the pants]. You can't keep your broekie if you don't fight like a broekie because otherwise they're going to make you a skrikkie [frightened] and you're the girl. It's not the same as with the boys with ndotas and franse, but there are girls who know that stuff. They're like the boys in jail. They do the lovebite like the boys. Some of the young ones are sexually abused because they don't have knowledge about the Numbers tents.\n\nI will never dare to say that I'm not a Bad Girl because I will always be looked at as a Bad Girl. They will expect me to do the things I always did. You can't separate: If you're in it to win it you're in it. I would have loved to teach children about my faith because I'm a Muslim. But with the choices I've made I'm not on that road anymore. Now I'm a little bit where I still lose my mind so at the moment I can't do that. I don't see my granny much any more since I had my daughter. I don't go there anymore [starts crying].\n\nAashka, Bad Girl, Heideveld, 2014\n\nAashka is a delicate-looking girl in her 20s, pretty if you ignore her haunted look and the pallour that results from too much tik. She's a member of the Bad Girls who, she says, are 'everywhere'. She's part of a trend that began emerging from around 2010 in which girls form identifiable, named adjuncts to merchant gangs on the Cape Flats. Their male counterparts, Bad Boys, were started by her brothers and other young men when she was in primary school. They'd have 'little wars' with the Young Hard Livings and Westsiders and the girls would support them as an admiring group. 'There's Jester Girls, American Girls, Hard Livings,' she said. 'Some of the girls fight with their own strength but I'm not scary.'79\n\nAccording to Barbara Williams of Rape Crisis, girls join gangs out of a need to belong, to have a voice and to intimidate other girls. They also think they'll have more fun in a gang. Increasingly, though, they join to get access to drugs:\n\nThey hang out in 'safe' houses run by powerful older men where people smoke. This makes them more vulnerable. Joining a gang may seem like a way to reduce sexual harassment but in fact it increases it. Once they're in and on drugs, the demand for sex and favours follow and they're hooked.80\n\nGirls in gangs are not necessarily victims and can also derive benefit from their involvement. Andiswa, who lives in Gugulethu, told journalist Pharie Sefali she enjoyed being in a gang and it was her choice. She liked the clothes they wear and the style of language they use. She felt protected and said other girls didn't mess with her. 'Other girls want to be like you. When we fight, it's hard. I even have two scars on my back. I was stabbed during a fight with other girls. But it's one of the thrills I had to experience. Now I'm respected.'81\n\nThis is not the case with many girl-gang members. By becoming 'property' of one gang, they become vulnerable to attacks by rival gangs when male members of their gang are not around. They can be beaten, robbed, emotionally abused or raped out of revenge or to provoke a gang fight. This is a problem wherever gangs form. A girl gang member named Melody told a researcher studying gangs in London:\n\nRape is used for everything. It's used in initiation. It's used for fun if people are bored. It's used if you refuse to do something. If you fuck something up. Anything. I'm not even going to tell you what happens if you snitch. But it's used for revenge. If someone wants to get to a rival in another gang, they might gang rape a sister or their girlfriend. I know a girl who got gang raped by 12 men.82\n\nNtombi, a Vura Babe in Khayelitsha, was gang raped by the Vato gang because her brother stabbed one of them.\n\nI was very involved in the gang. My brother used to ask me to hide weapons. I also used to fight with other girls on his behalf and other gang members. That life was the best, because he used to steal things and give them to me. I used to shoplift clothes for the gang. In return, they gave me gadgets they got from robbing... [That was] until I was gang raped and got pregnant. Now I am HIV positive and have left the gang.83\n\nFor male gang members, female gangsters are often referred to as 'poison' for the trouble they can cause. There's a saying on the Cape Flats that a woman is more dangerous than a loaded gun. Battles involving multiple deaths have been started over advances to or the infidelity of a gangster's girlfriend. Female members are used as 'honeytraps', to lure opposing gang members into ambush situations with promises of sex. In this way, or simply through jealousy, gang wars can start and then rip through a neighbourhood for years.\n\nGirls join gangs for many of the same reasons that boys do. They have dysfunctional family life; criminal influence in the household; desire for status and protection; to access signifiers of adolescent success like cool clothing and cellphones. They also join believing that they will be understood. They generally play less violent support roles in gang life \u2013 stashing drugs and guns or looking good on the arm of a gang member \u2013 but their more passive role is changing.\n\nIn 2012 a spate of robberies, in which stabbing was involved, were carried out by both Vura and Vatos Babes in Khayelitsha. Gang researcher Irvin Kinnes saw this as a shift in the activities of female gangs. 'Whereas they previously played roles supportive of men, they were now increasingly becoming part of the teams carrying out violent robberies and shootings.'84\n\n'Social media is telling girls how to stand up for their rights', says Barbara Williams. 'They are becoming more outspoken, able to act out their emotions, feel strong. They want to make their voices heard. They feel they can do it through gang membership and in a way they get what they want, but in a very unhealthy way.85 Some young women will consent to sexual relations with gang members as a means to achieve social and economic status; essentially 'survival sex'. This can include transactional relationships for 'commodities', to gain employment, or to achieve higher status in a culture which prioritises conspicuous consumption.86\n\nFor young women, gang life offers few long-term prospects and many perils. Reflecting on her time in a gang, a woman named Margaret commented: 'Street time isn't like real time. You wake up one day and four years have passed. You were 14 a minute ago and now you are 18. You might have a criminal record, a drug habit, a baby. You've probably been knocked around, raped. You have no qualifications. Where do you go from there? Your childhood has vanished.'87 In Heideveld Aashka saw no escape:\n\nFor me it's better to keep to myself, keep inside the house or if I get a job to keep busy. But the gang will always expect me to do the things I always did.88\n\nFor many years, girl gangs have been in the shadows of the city's gang phenomenon, seen (if they are regarded at all) as mere hangers-on or girlfriends. They are, however, a much more complex social phenomenon. They're young women with family, social and educational problems and few chances in search of protection, self-development and a broader meaning to their lives. They are prone to multiple pregnancies and HIV infection and their drug use poses parenting problems as well as genetic dangers to their unborn and postnatal children. A deeper and more sympathetic understanding of their situation is urgently needed, as is the development of meaningful pathways out of their gang orbit.\n\nWarriors in blazers: empty battles\n\nOf all the gangs I've ever met, the warrior gangs of Khayelitsha made me the most nervous. They were very young \u2013 maybe 14 or 15 \u2013 edgy, probably on tik and all had a knife tucked somewhere. They were prepared to talk and be photographed as long as I paid them drug money. If insufficient, it was clear to me they would extract more at knifepoint and my camera for good measure. There was about them a feral unpredictability; quick to be prompted into almost anything that suited their immediate mood. But they were still kids keen to show off and earn my interested adult regard. Eventually we got on fine.\n\nWarrior gangs like these, who fight as a mark of masculinity, operate mainly in high-migrancy areas where poverty and overcrowding are endemic. Because of the nature of Cape Town's in-migration patterns from the Eastern Cape, they are almost exclusively Xhosa-speaking. A large percentage was born in the rural areas and are fairly recent migrants. The greatest numbers occur in the suburb of Khayelitsha. In the bleak streets youngsters fight often-deadly battles for reasons even they struggle to define. Most are of school-going age, though many have dropped out. They hang around together looking for drugs, opportunities and trouble.\n\nKhayelitsha, which means 'New Home', was developed as an urban satellite during apartheid. The original dwellings were brick, freestanding homes around which a vast, informal, ever-growing squatter settlement blossomed. There's large-scale commuter movement into Cape Town. Many working parents leave home around 4.30 am to get to work on time and return only late in the evening, travelling in uncomfortable and crowded taxis and trains. The Khayelitsha Commission estimated the population in 2014 at between 400 000 and 450 000 people, the majority of whom live in low-cost or squatter accommodation.89 More than half the residents do not have a Grade 12 school pass and only one in 20 has a tertiary qualification. Four out of every 10 young men under 26 are unemployed and nearly half of all householders live in severe poverty. Khayelitsha has very high rates of contact crime, which means that people feel unsafe most of the time.\n\nThese are not easy conditions within which to grow up. Gangs like the Vuros and Vatos tend to be the children of families who came to the city seeking a better life but who have not necessarily found it. They have foresaken their rural roots yet not found fertile ground in the city. Their kids are often rootless, desperate and aware that they have little hope of entering mainstream society. They see parents struggle to make ends meet and peers who may have earned matric passes sitting around with no hope of employment.\n\n'The most important question for these young people who prowl the streets with knives and pangas,' wrote researcher Pharie Sefali, 'is how, in that situation, does a boy become a man? If the only possibility is through violence, he will take that route.'90 The pressure to join a gang is intense, as 16-year-old Ayabulela, a member of the Vatos, explains:\n\nIf you're a guy in that school, you either smoke drugs, rob people or be part of a gang. If you're a nerdy boy or you don't do what the other guys do, they regard you as gay and you are bullied. So I joined the Vato gang. At first I didn't understand how gangsters live, but now I do and I like the thrill. It keeps me on my toes.91\n\nUnlike coloured gangs who usually battle with guns over drug turf, the Vuras and Vatos seem to be influenced by traditional stick fighting in rural areas. A gang member told me that using pangas, sticks and knives was more 'manly' than using guns. 'We want to feel an achievement when we beat our enemy,' he said. 'Guns have power but give no satisfaction.' The violence has deadly consequences. An average of one person is murdered in Khayelitsha every two days and many of the deaths are at the hands of these two gangs.\n\nThe belief in magic, linked as it is to rural traditions, plays a part in warrior gang ritual and empowerment. 'I went to to a sangoma,' a gang member told Sefali. 'I had to bring a bottle of vodka, money, a small amount of fresh human blood in a bottle and a small belt that would fit round my arm. Some people bring beads, others small bottles, it all depends on a person and the sangoma. Then a mixture was done for me and was smeared all over the belt, which we call umkhemi. Now, when I fight, no one can touch me because power from nowhere overwhelms me. I become invisible and can dodge any weapons that come my way. But when I touch you I can kill you.'92\n\n'We're not going to stop these fights until all the Vuras don't exist,' a member of the Vatos told Sefali. 'I'm not sure how the fights started. All I know is that we want respect and those Vuras from Makhaza should stop thinking they rule the area and should leave our girls alone.'93\n\nA less obvious reason for the violence in such areas is the absence of a fear of consequence. The reason for the 2014 Khayelitsha Commission was to address a failure of policing and an extremely low arrest and conviction rate. Testimony after testimony to the commissioners was about seeming indifference by police to the community's needs for a safe environment and the callous treatment of victims of crime. The police, in turn, pointed to low station morale, staff and equipment shortages and poor community cooperation. They also cited the impossibility of policing warren-like, insufficiently lit streets and being called out to houses with no street address or numbers where they were likely to be pelted with stones or shot at. The result was simply ineffective policing.\n\nThe Commission heard that, in the absence of consequences for violence and legal transgression, violence was increasingly attractive. As norm-breaking becomes more common, the resilience of young men against doing wrong is reduced. Political researcher Antony Altbeker has suggested that norm-breaking is determined, in part, by what everyone else is doing. As more people engage in violence without legal consequence, so more people are tempted to use it ('With so many people doing it, what are the chances that I'll get caught?').94\n\nIn what Altbeker calls this 'half-made land', young Xhosa men in the city's 'migrant' suburbs \u2013 cut adrift from the rural moral bearings and shorn of the consequences of their violent urban actions \u2013 are left to chart the limits of their own behaviour by compasses oriented to the opinions of teenage peers with similar moral confusions.95 Mayhem is inevitable.\n\nFor some, however, such as prison Numbers gangs and drug merchants, this turbulence is useful. A Vuro gang member named Sira tells it this way:\n\nAt first we had nothing to do with prison gangs, but more guys got arrested and took the Number inside so the Number played a role in outside gangs. Through the stuff we are doing outside, we'd get arrested, then we meet old friends inside who already have a prison number. You need to choose which Number you want to become. I am 26 in this group, then you have guys who are 28 in the same group. We are outside but we are also Numbers.96\n\nThe protection from Numbers' membership inside prison and the orderliness and enhanced illegal supply chain offered after a term in prison, make incarceration itself a rite of passage into gang seniority. A young gang member told researcher Lerato Kossie: 'We want to be arrested but we are also afraid.'97\n\nIn time, through contact with prison gangs and an increasing market for drugs like tik, it is likely that warrior gangs will metamorphose into merchant gangs, with all the freight this implies. Unless prevented from doing so, Khayelitsha and other such areas will increasingly fall under criminal governance. State officials will become mere visitors in territories beyond their control.\n\nCorner kids: taking the first steps\n\nYou know it's a progression. Young kids fight with sticks and stones in the streets and nobody stops them. Very young kids living in an American territory will fight with young kids in the HL territory by throwing stones. People say 'Ag, it's just kids'. Then later they progress to a knife and then to a gun and you have a big problem.\n\nThe gang business has become very complex and more and more young kids are being drawn in. It's their main reality. There are people who sell R2 dagga 'slowboats' to kids coming home from school. Now they have to do drug tests at primary schools.\n\nThere's this 10-year-old youngster who comes to me at the centre every day and I give him some bread and jam or peanut butter. He tells me he has to give his food to his grandmother at night because she has nothing to eat. And then she shares it with his older sister and tells him to go out and look for something to eat for himself. So he's always on the street corner looking for food. No parents. Maybe the aunt helps, but if she's in a bad mood she shoos him away. He's getting malnourished. Three of his older brothers are Hard Livings. So what's his next step?\n\nCyril Pelston, Shawco community worker, Cape Flats, 2015\n\nAny day of the week the most noticeable social feature of the Cape Flats is the many young people out on the streets. Under the flapping washing strung between blocks of flats can be seen toddlers in the sand and youngsters chasing each other about. Children of 10 and older cluster together on the corners and small groups of young men in their late teens and twenties talk earnestly to each other or on cellphones. Some play dice.\n\nExcept on really hot summer or rainy winter days there's always a sense of busyness. If anything, this is a tribute to human inventiveness: the action generally fills a vacuum of boredom and limited choices. It also hides the heartbreak of community loss following migration from somewhere else or from mass removals. Houses and flats are generally overcrowded and schools are packed to bursting-point. Street life is the spill from families, schools, jobs and overcrowding.\n\nIn squatter settlements or blocks of flats, youths are exposed to a harsh choice: either to stay inside, shut off, cramped, with no private space from family, or to move outside, into the shared courtyards, lanes or streets. Street life becomes the only life possible. There's no private or semi-private space on either side of the door. Every action, except eating and defecating, is a public action. It's also a relief from the physical and emotional pressures which youngsters face and, moreover, it's where their friends are.\n\nOne result is a constant forming and re-forming of playgroups. These are intensely important to youngsters and they're tightly area-bound. Playgroups tend to be formed by the youths who live in a certain block of flats, around a particular open court or a nearby street corner. Like their older brothers, they usually give their group a name \u2013 the Como Kids (after Como Court) or Third Street Kids.\n\nGenerally these playgroups are boys' business; girls are seldom included. Their heroes are the older youths who often use them to run errands. In return they may be offered a cigarette or even a puff of zol (cannabis). They also emulate what they see. A five-year-old in Khayelitsha told a journalist: 'I like the guys when they fight. I watch. I am not scared of them. When we play with my friends we like to take sticks and also pretend we are fighting.'98\n\nYoung peer-group formation is universal and isolation is abnormal, though some parents go so far as to lock their young children in a flat all day, unsupervised, to prevent contact with the street 'skollies'. It's a pervasive pattern in the poorer areas of the city. Playgroups, in these areas are substitute families. They're also sites of entertainment, a source of protection from the dangers of being alone. They are schools for street survival and, very often, mark the beginnings of gang entanglement. Shawco worker Cyril Pelston expressed concern about increasing gang awareness of very young children:\n\nThe games the kids play are gang games. You ask them to draw and they draw a gang sign \u2013 even younger that seven or eight and they know the signs. These images are important to them. Brothers and fathers are gangsters and they're already sensitised to violence. On a holiday programme, a five-year-old had a tiff with a kid and he ran home and got half a scissor that his older brother gave him to stab with. Some really young kids carry firearms because their brothers think they won't be searched. They say 'you keep this for me'. At Shawco camps we have to disarm them. You have generations of socialisation into gang stuff. It's their normal.99\n\nThat predisposition to ready violence, according to General Jeremy Vearey, doesn't begin with the gang, however, but in the home.\n\nWhere do kids learn to resolve conflict with violence? They don't learn it from the HLs or the Americans, they learn it in their home. They learn it from seeing a drunk uncle having an argument with the drunk uncle next door and they end up fighting. And if a woman is getting beaten up nobody reports it. It's just 'natural'. If a kid is witnessing domestic violence day after day, by the time he's 14 he's ready and ripe to be a gang hitman. What is the community doing about that? And now you ask the police to solve the problem. The thing causing a culture of violence in the ghettos where the gangs are strong is the one the community is most silent about.100\n\nEndnotes\n\n1. Thrasher, F: The Gang: A Study of 1,313 Gangs in Chicago (University of Chicago Press, 1927).\n\n2. Fraser, Alistair: Urban legends: Gang Identity in the Post-industrial City (Oxford University Press, Oxford, 2015).\n\n3. European Union, Communiqu\u00e9 2075, Council, Justice and Home Affairs, 19 March 1998.\n\n4. United Nations Convention against Transnational Organized Crime and the Protocols Thereto. (UN Office of Drugs and Crime, New York 2004).\n\n5. Theft of the Nation: The Structure and Operations of Organized Crime in America, (New York: Harper and Row, 1969) quoted in Standing, op cit, p72.\n\n6. Standing, Ibid, p73.\n\n7. Shaw, Mark & Reitano, Tuesday: The Evolution of Organised Crime in Africa: Towards a New Response (Paper 224, April 2013) p22.\n\n8. Reuter, Paul: The Organization of Illegal Markets: An Economic Analysis, National Institute of Justice (Washington, 1985) quoted in Standing p74.\n\n9. Zabludoff, S: 'Colombian narcotics organizations as business enterprises', (in Transnational Organized Crime, 3(2), 1997) quoted in Standing p74.\n\n10. Paoli, L: Criminal Fraternities or Criminal Enterprises? Quoted in Williams, P & Vlassis, D: Combatting transnational crime: Concepts, activities, and responses (Transnational Organized Crime, 4(4), 2001a, pp1\u20134).\n\n11. Paoli L: 'The paradoxes of organized crime in Crime, Law & Social Change' 37: 51\u201397, 2002.\n\n12. Pinnock, D: Elsies River; The Brotherhoods; Gangs, Rituals and Rites of Passage.\n\n13. Standing, op cit, p77.\n\n14. Klaus von Lampe, Definitions of Organized Crime, www.organized-crime.de\/\u00adorganizedcrimedefinitions.htm.\n\n15. Gastrow, 1998, p39.\n\n16. SAPS Organised Crime Unit, Anti Organised Crime Measures, August 1997. Quoted in Shaw 1998, p1.\n\n17. Shaw, Mark & Reitano, Tuesday: The Evolution of Organised Crime in Africa: Towards a New Response (Paper 224, April 2013) p2.\n\n18. Shaw, M: The Development and Control of Organized Crime in Post-Apartheid South Africa, in Einstein, S & Amir, M, Organized crime: Uncertainties and dilemmas (University of Illinois Press, Illinois, 1999.), p65.\n\n19. Dev Kar and Joseph Spanjers: Illicit Financial Flows from Developing Countries: 2003-2012 (Global Financial Integrity: Washington, December 2014). The figure for the same year in Russia was US$937.9 billion and China US$249.4 billion.\n\n20. Ibid, p2.\n\n21. Global Financial Integrity: Illicit financial flows from Africa: hidden resources for development (Washington, DC: GFI, March 2010) quoted in Shaw & Reitano, op cit, p7.\n\n22. Davids, Nashira: 'South Africa's capital of organised crime' (Times Live, 14 February 2012).\n\n23. Quoted in H\u00fcbschle, Annette: Organised Crime in Southern Africa: First Annual Review (Institute for Security Studies Special Report, Pretoria 2010) p3, supplemented by Shaw, Mark & Reitano, Tuesday: The Evolution of Organised Crime in Africa: Towards a New Response (Paper 224, April 2013) p6.\n\n24. H\u00fcbschle, op cit. p3.\n\n25. Ibid. Between 2001 and 2013 there were 27 097 drug-related arrests in KwaZulu-Natal, 16 854 in Gauteng and 9 118 in the Eastern Cape and 51 512 in the Western Cape.\n\n26. National Drug Master Plan 2013 \u2013 2017. Presentations by the Financial Intelligence Centre, May 2014. The percentage of estimated use is 32.1% for cannabis and 12.9% for mandrax. Also Dan Stein, George Ellis, Ernesta Meintjies and Kevin Thomas: Introduction: substance use and abuse in South Africa. In Substance use and abuse in South Africa by Dan Stein, George Ellis, Ernesta Meintjies and Kevin Thomas (eds). UCT Press Cape Town, 2012.\n\n27. Goredema, C and Goga, K: Crime Networks and Governance in Cape Town (Institute for Security Studies paper 262, August 2014).\n\n28. Ibid.\n\n29. Owen, Rebecca, Financial Mail, January 17, 2014.\n\n30. Standing (2005) p1.\n\n31. Kinnes, Irvin: 'Structural changes and growth in gang activities', Published in Monograph No 48, From urban street gangs to criminal empires: The changing face of gangs in the Western Cape, June 2000.\n\n32. Lonte's gang, the Americans, had been covertly supplied with drugs by the Civil Cooperation Bureau in return for quelling political unrest against apartheid and it dominated the mandrax market . See Kinnes, Ibid.\n\n33. Ibid.\n\n34. Ibid.\n\n35. Interview with Jeremy Vearey, 2014.\n\n36. Opening address given by Leonard Ramatlakane at the Provincial Gang Strategy, April 2003 . Unpublished document distributed by the Department of Community Safety. In Standing (2005) p9.\n\n37. Steinberg, J: The Number (Jonathan Ball, Cape Town 2004). Charles van Onselen: The Small Matter of a Horse: Life of Nongoloza Mathebula 1876\u20131948 (Ravan Press, Johannesburg 1985). Heather Parker Lewis: God's Gangsters: The Numbers, Gangs and South African Tattoo Prison Culture (Ihilihili Press, Cape Town, 2010).\n\n38. Department of Justice, Annual Report for the Year 1912, 37.\n\n39. Steinberg: Jonny: Nongoloza's Children: Western Cape Prison Gangs during and after Apartheid (Centre for the Study of Violence and Reconciliation, July 2004).\n\n40. Vearey, Major General Jeremy: Nongoloza's legacy \u2013 prison and street gangs in the Western Cape. (Confidential SAPS report, n.d.). As an MK soldier, Veary was incarcerated at Pollsmoor in 1987.\n\n41. Ibid.\n\n42. Ibid.\n\n43. Vearey, op cit.\n\n44. Vearey SAPS report, op cit.\n\n45. Taheri-Keramati, Yashar: Drugs, police inefficiencies, and gangsterism in violently impoverished communities like Overcome (UCT Criminology MA thesis, 2014).\n\n46. Steinberg, J: Nongoloza's Children: Western Cape prison gangs during and after apartheid. (Centre for the Study of Violence and Reconciliation, July 2004).\n\n47. Ibid.\n\n48. Ibid.\n\n49. Ibid.\n\n50. Steinberg op cit.\n\n51. Interview with Major Jeremy Vearey, Amandla!,2014.\n\n52. Interview with Nealon Peterson, Hanover Park, January 2015.\n\n53. Taheri-Keramati, op cit.\n\n54. Kinnes: Irvin: From Urban Street Gangs to Criminal Empires: The Changing Face of Gangs in the Western Cape (Institute for Security studies Monograph 48, June 2000).\n\n55. Interview with gang leader, Hanover Park, February 2015.\n\n56. Skywalker, Luke Lee: Politics of the Number: An Account of Predominant South African Prison Gang Influences (UCT Masters thesis, 2014) p45.\n\n57. Interview with Nealon Peterson, January 2015.\n\n58. Interview with Jonathan Jansen, Manenberg, September 2014.\n\n59. Interview with Michael, Manenberg, 2014.\n\n60. Jonathan Jansen interview, Manenberg, 2014.\n\n61. Jansen, ibid.\n\n62. Interview with Cyril Pelston, Cape Town, 2014.\n\n63. Ibid.\n\n64. Kinnes, Irvin, ibid.\n\n65. Jansen, op. cit.\n\n66. Standing: The Threat of Gangs and Anti-Gangs Policy (ICS Occasional Paper 116, August 2005).\n\n67. Interview with Dice, 2014.\n\n68. Interview with Trappies, January 2015.\n\n69. Interview with Joey, February 2015.\n\n70. Interview with Major General Peter Jacobs, November 2014.\n\n71. Levitt, Steven & Dubner, Stephen: Freakonomics: a Rogue Economist Explores the Hidden Side of Everything (Harper Collins, New York, 2005) p114.\n\n72. Jansen, op cit.\n\n73. Vearey, quoted in Amandla! interview, Issue 32, on www.amandla.org.za.\n\n74. Carlie, Mike: Into The Abyss:A Personal Journey into the World of Street Gangs (http:\/\/people.missouristate.edu\/\u00adMichaelCarlie\/\u00adsite_map.htm).\n\n75. Interview with Amandla!, op cit.\n\n76. Pelston, op cit.\n\n77. Jansen, op cit.\n\n78. Interview with Machael, Manenberg, 2014.\n\n79. Interview with Aashka (not her real name), Manenberg, January 2015.\n\n80. Interview with Barbara Williams, Rape Crisis, March 2015.\n\n81. Sefali, Pharie: 'The rise of female township gangs' (GroundUp 18 September 2014).\n\n82. Combi, Chloe: 'Real bad girls, extraordinary insight into London's female gang culture' (The Independent, 6 August 2013).\n\n83. Ibid.\n\n84. Quoted by Ilham Rawoot in Mail & Guardian, 17 May 2012.\n\n85. Williams, op cit.\n\n86. Swartz, S., Van der Heijden, I., Runciman, T., Makoae, M., Rozani, A., Dube, N., Makiwane, M. & Bhana, A. (2010) Think for Yourself \u2013 Think for Tomorrow': Exploring the Impact of Peer-Led HIV Intervention and Psychosocial Support Groups for Vulnerable Youth in South Africa. Cape Town. (Human Sciences Research Council).\n\n87. Combi, op cit.\n\n88. Aashka interview, op cit.\n\n89. Khayelitsha Commission Report p35.\n\n90. Sefali, Pharie: Gang violence in Khayelitsha (Safety and Violence Initiative \u2013 University of Cape Town and GroundUp, 26 November 2014).\n\n91. Ibid.\n\n92. Ibid.\n\n93. Ibid.\n\n94. Altbeker, Antony: A Country at War with Itself: South Africa's Crisis of Crime (Jonathan Ball, Johannesburg, 2007, p114.\n\n95. Ibid, p118.\n\n96. Interview with Sira, Khayelitsha, by Lerato Kossie, July 2014.\n\n97. Ibid.\n\n98. Sefali: Khayelitsha ruled by teenage gangsters, GroundUp, June 2014.\n\n99. Interview with Cyril Pelston, Shawco, 2015.\n\n100. Vearey, General Jeremy: Civilian Secretariat for police workshop: The development of a framework for interdepartmental anti-gang strategy in South Africa, Cape Town 3-5 March 2015.\n3. Understanding adolescence\n\nIn search of cool\n\nWhile the gang ethos pervades many levels and ages of Cape Flats society, the single most remarkable fact is that core membership is predominantly \u2013 almost exclusively \u2013 adolescent. It is important to understand why.\n\nFrom the point of view of an adolescent, gangs are cool. This is a discomforting fact for most adults and people in authority. The Cape Flats youth development programme, Amandla EduFootball, did a survey to establish what a group of youths considered to be cool. According to Karl Voysey, 'after they told us what they thought we wanted to hear, they got into what they really considered was cool, like having a knife. Stabbing is cool. Wearing this brand is cool. Drinking is cool. Drugs are cool.'1 Aggressively distancing parents was particularly cool. So was provoking authority, smoking, stealing a car, getting pregnant and generally tempting fate.\n\nStatistically, aberrant teenage behaviour is the norm and, as psychologist Terry Moffitt has suggested, its absence in a teenager is cause for concern.2 The fierce push away from the confinement of childhood and adult society is age-old and widespread. This is evidenced, for example, by the worldwide appeal of fierce gangsta-rap groups like Cape Town's Die Antwoord, which draws its inspiration from the Cape Flats. These are lyrics from one of their songs:\n\nDaai bra anies hy's n fokken gam bra\n\nHaai! daai anies hy lam innie mang ja\n\n'Ken sy my nommer?' xha! boy what's your number?\n\nTwee ses? twee sewe? of is jy n ag bra?\n\nThat boy anies, he's a fuckin ghetto boy\n\nAnies chills in jail\n\n'Does she know my number?' no! boy what's your numer?\n\n26? 27? or are you a 28?\n\nThrow dem devilish gang signz in da air\n\nStart giving it up 4 little evil me\n\nMy fingerz r green coz I'm a mean dope fiend\n\nI'm wicked like mad d.o.g\n\nFresh like a little dark g.o.d\n\nMy zef accent iz very foreign\n\nWhen I speak oaz dey go: I beg your pardon?\n\nThe majority of gang members in Cape Town are young. It was soon obvious to me that if I wanted to understand why they join gangs, I first needed to appreciate something about adolescence. Attempting to suppress gangs is essentially trying to extinguish teenage behaviour which members regard as essential for their self-respect and social acceptance. It seemed clear that it would fail unless alternative, reinforcing behaviours were made available which fulfil these needs.\n\nA breakthrough in my understanding of adolescence came almost by accident \u2013 while spending time within a traditional Xhosa culture in the Eastern Cape. Despite more than 100 years of disruptive migrant labour and nearly three centuries of Christian and Western influence, rituals of adolescent passage and the handing down of ancestral teaching were still in place in many areas. Their teenagers were no different from young people in the city. They had the same crazy energy, peer group clannishness, rising sexuality and civil dissonance.\n\nBut the way they were handled was much more sophisticated than in Western urban culture \u2013 with so much more understanding \u2013 and the outcome was proud, self-confident young adults. These traditions, it seemed, had much to teach modern justice systems about social control and stability. It sent me on an exploration of adolescent transition rituals in pre-modern cultures.\n\nAlmost all traditional societies greet the onset of puberty, especially in males, with elaborate and excruciating initiations \u2013 practices that plainly would not have been necessary unless their young were as extreme as ours. At the time I had only the vaguest sense this might tell me something about gangs, but it was to tell me more than I could possibly have imagined.\n\nIn his essay called The Age of Endarkenment, Michael Ventura notes that adults in traditional cultures don't run from adolescent excess as do people in Western cultures. Instead they celebrate it:\n\nThey would assault their adolescents with, quite literally, holy terror, rituals that had been kept secret from their young until that moment ... rituals that focused upon the young in all the light and darkness of their tribe's collective psyche, all its sense of mystery, all its questions and all the stories told to both harbour and answer those questions.3\n\nThese adults consider they have something to teach: certain skills, dances, stories, magic, visions and rituals. If these things are not well learned, it places the future of the culture in jeopardy.\n\nAt a certain moment young men and women in these cultures are, therefore, transferred from conventional to ritual space. They step over a threshold through some sort of ceremony into a symbolically 'heated' situation beyond the mundane. In this place, before they can become an adult, some infantile being in them must die. For young boys, initiation is generally performed by older men who help them move from their mother's world to their father's world. Poet and manhood teacher Robert Bly insists that 'women can change the embryo to a boy, but only men can change the boy to a man ... boys need a second birth, this time a birth from men.'4\n\nThe process of separation is often dramatic and involves procedures noticeably different from everyday life. In Hopi culture the old men take the boy away at the age of 12 and bring him into the all-male area of the kiva. He stays down there for six weeks and does not see his mother again for a year and a half. In New Guinea the initiated men live together in houses at the edge of their village. Mothers carefully refrain from telling their sons anything about the impending events, retaining the element of surprise. As the men lead them away, the boys may be crying out: 'Save me. Mama, save me!'5\n\nThese practices have developed over centuries because they are necessary for the stability of community life. Instead of condemning youthful wildness, they capture its intensity in rituals that teach and empower while protecting social life from adolescent excesses. Such practices continue because these cultures have learned what the West has forgotten: if a culture does not deal with the warrior energy of its young men and the spirit energy of its young women it will turn up outside in the form of gangs, wife beating, depression, drug violence, brutality to children and even aimless murder.6 That energy, these cultures have found, needs to be taken in consciously, disciplined and honoured. To most traditional people the absence of such rituals is almost unthinkable. When I asked what would happen without them, an elderly Tembu chief in the Eastern Cape was unambiguous:\n\nIt would be chaos. The authority structure would break down. The young men would have bad dreams and the young girls would get sick. They could even die! Also they would have no voice.7\n\nWorking among the Qaba people in the former Transkei, Joan Broster found that young teenagers were initially incorporated into the umtshotsho. This was a club where young men and women danced and courted under the supervision of a 'magistrate'. Strict rules of behaviour were enforced and any transgressions were paid for in fines of brass or copper bangles:\n\nIn my area the meetings were held every Thursday and they came in their best clothes \u2013 clothes and beads were very important. The girls would dance in a circle and the boys in their own circle. Occasionally a girl would circle a boy \u2013 but they would not be allowed outside the hut to 'pet' without the permission of the magistrate. The magistrate was backed by a committee and a lot of ritual teaching went on. The youngsters couldn't wait to be admitted to umtshotsho.8\n\nLater, adolescents in these cultures underwent more formal rituals of transition. Girls would be secluded 'behind the curtain' during intonjane and boys would undergo ulwaluko (more commonly known as abakhweta) \u2013 circumcision rites. An old inkangata, or female spiritual teacher, described intonjane to me as follows:\n\nAt about 15 the girl must train for womanhood. She goes behind the curtain in a hut for 28 days. In the old times it was longer. There she is taught by her grandmother who is the inkangata \u2013 the mother is not allowed in the hut. Intonjane is an attempt to shape the child and discipline her in some way and teach her about her ancestors and about healing and being a woman. Without these ceremonies they would go completely wild.\n\nDuring the ceremony, the young woman remains naked but painted white \u2013 a colour signifying a taboo state \u2013 having only a blanket for protection. All her old clothes and her previous ways are expected to be left behind. After eight days a community celebration takes place, signifying the importance of the ritual. When the young girl emerges from seclusion she is welcomed at a community celebration of singing and dancing at which a bull is slaughtered.\n\nYoung Xhosa men undergo a different passage to manhood. A small domed grass hut is built for them in a secluded place far away from the community and often in the mountains. Before the abakweta, as an initiate is called, enters this ritual space he, like his female counterpart, leaves his clothes behind, is painted with white clay and wears only a blanket. Tension is built up around the ritual. A young Mpondo, Nzimela Ncoyini, who underwent the ceremony, which included circumcision, first asked his mother if he could undergo the ritual but she refused, saying he was too young. But two years later he asked his father, who said it was the right time. The procedures were kept secret:\n\nYou are never told what's going to happen. Everything is hidden until you go yourself. It's good that way or people will take it for granted. You have mixed feelings \u2013 you're afraid of the operation but you know that across the bridge there's milk and honey.9\n\nFor boys, the ritual from this point is strictly men's business and in the hut the initiate is accompanied at all times by a male teacher. Women are actively excluded:\n\nYou have to denounce your feelings for a woman. They call a woman isigwati \u2013 it doesn't make sense. If someone talks about a woman in your presence there is something you have to shout out to exclude the thought. It is to destroy the memory.10\n\nThese are not sexist practices. Robert Bly sees such initiation as a process which asks the son to 'move his love energy away from the attractive mother to the relatively unattractive 'serpent' father':\n\nWhen a man enters this stage he regards Descent as a holy thing, he increases his stomach for terrifying insights, deepens his ability to digest the evil facts of history, accepts the job of working seven years under the ground, leaves the granary at will through the rat's hole, bites on cinders, learns to shudder and follows the voice of the old mole below the ground.11\n\nYoung Xhosa men undergoing initiation are instructed on what is expected of a man. The process lasts about a month nowadays but used to last up to nine months. Teaching is given about spirit ancestors and about sacred and ritual foods and objects. A special language, isikhweta, is used during the initiation period. It is deemed sacred and taboo.12 According to Ncoyini this language made him feel like a new person:\n\nThe language changes your mentality \u2013 it is very important. It makes you feel a bit uncomfortable at times but you really feel that your presence is appreciated. People listen to you when you use these terms. Adults pay attention and respect you and are prepared to help you when you use these terms.13\n\nWithin the ritual there are traces of military initiation and battle discipline. Strong bonds are created between fellow initiates. According to Ncoyini, the people who shared his 'bush' experiences were comrades and 'if we still had wars, I could be a soldier'.\n\nTraining for warriorhood is central to many rites of passage for young men. The quality of a true warrior is that he's in service to a purpose greater than himself, a transcendent cause. When a young male's warrior behaviour and warrior thoughts are not acknowledged, it can be socially destructive. It is then that we find overheated young men with jail sentences or with averted eyes searching for action. It is among these 'kingless, warriorless boys,' says Robert Bly, that 'poisoned warriors called drug lords' prey for recruits.14\n\nThe abakweta ceremony is often treated with amused tolerance or even embarrassment by city dwellers in South Africa. But it's a time into which most of Xhosa culture's values are packed and learned. It contains important intuitions about adolescent character \u2013 shaping and the excitement of the transition to adulthood. For young people, the rewards are considerable. At the celebration after the ritual the young men are welcomed back into the community as adults and equals. The newly initiated can attend meetings at the Great Place of men and no longer have to speak through others at beer drinks and other social occasions. More important, is the feeling of acceptance. Ncoyini remembers:\n\nMy father received me, the older people who had been through the ceremony welcomed me and the community of adults gave me advice on how to be a new person. I felt very positive, very warm and welcome. I felt purified. It made me feel I wanted to act responsibly.15\n\nThese are feelings deeply yearned for by young people but seldom attained in Westernised adolescence. Having abandoned initiation, Western education and values don't readily lead boys towards manhood. In urban ghettos, such boys invent rituals to fill the gap. There's a poignant sadness in this: young men cannot initiate each other. Youngsters who are without community have no knowledge of rituals or the safe paths to warriorhood. They have no older men to welcome them into the ancient, mythologised, instinctive male world and, very often, no effective fathers who understand what it is they're being asked.\n\nWhat are young people to do with this wild energy in overcrowded ghettos? In large part, joining a gang, with its rejection of authority and thrilling danger, provides an answer. Gang formation is therefore one of the outcomes of an absence of a formalised, ritualised transition to adulthood. Other outcomes include depression and even suicide. In the absence of any models of transcendence, young people are using delinquency as ritual because, where ritual is absent, it will be created from ancient desires and strange stirrings.\n\nElaborately, often unconsciously, using tools, substances and attitudes dating back to the dawn of our species, young people construct clan-like rituals of transformation. These have as a single goal to earn adult respect \u2013 the magic elixir they require to become adult themselves. In these painful and dangerous journeys can be found echoes of African initiation ceremonies; Jewish barmitzvahs; ancient hunting rituals; Boer kommando lore; images of Hollywood; holy communion; Khoi trance dances; Arthurian legends and many other rituals through which, for millennia, young people have attempted to prove themselves worthy of adulthood. Some make it through, some crash and burn. Much of this book is an attempt to understand why. Here's a beginning...\n\n***\n\nIn some neighbourhoods gang membership is more common than in others, but even in high-risk, low-income areas, not all young people join gangs and not all gang members proceed to a life of adult crime. There are, in fact, marked individual differences in engagement or non-engagement with antisocial activities that need to be clarified.\n\nMost theories of delinquency take no account of the changing needs and manifestations of young people over time. In the extraordinary metamorphosis that takes place during adolescence, this limits understanding of why and when a young person engages in an illegal activity or joins a gang. Studying delinquents at the peak participation age, according to psychologist Terri Moffitt, 'offers the least favourable prospects for understanding the sort of antisocial subject who will develop an adult career of crime and violence.16\n\nYoung people on the Cape Flats are not static entities definable within a fixed structure. They are people maneuvering their way through life within family and neighbourhood structures as they find them. So in trying to understand the mysterious relationship between age and anti-social behaviour, it's necessary to trace their trajectory from the moment of conception and try to understand the choices they make in relationships within their family, neighbourhood, school and society at large.\n\nIn an attempt to understand these trajectories, Moffitt used longitudinal tracking done in Dunedin, New Zealand, and Pittsburgh in the United States over more than 40 years to link life incidents and paths to antisocial outcomes. She found that delinquency conceals two categories of individual behaviour which she termed 'adolescence limited' and 'life-course persistent'. The former tend to dip in and out of delinquency, peaking at around 16 and falling off towards their 20s. Life-course persistent delinquents, as the term implies, start antisocial behaviour earlier and continue into and through adulthood.17 She found delinquent behaviour to be so pervasive among teenagers as to question whether non-delinquency warranted scientific scrutiny and whether abstaining from delinquency was necessarily a sign of good adolescent adjustment or a recipe for depression.18\n\nFor life-course persistent youths, development may have been disrupted from the beginning by prenatal damage and deprivation of nutrition, stimulation, prenatal attachment and affection. These deficits have been linked to the kind of antisocial behaviour that begins in childhood and is sustained through adolescence, as we will see in the following chapter. Such children are not normally born in supportive environments and are often reared in families whose members amplify disadvantage through haphazard prenatal care, drug use during pregnancy and neglected nutritional needs. These may inadvertently provide their children with criminogenic environments.19\n\nThe finding of the Dunedin longitudinal study is that prenatal problems plus poor child care runs a high risk for a life-course persistent pattern of antisocial behavior.20 According to Moffitt:\n\n...in disadvantaged homes, schools and neighbourhoods, [these] responses are more likely to exacerbate than amend. Under such detrimental circumstances, difficult behaviour is gradually elaborated into conduct problems and a dearth of pro-social skills. Thus, over the years, an antisocial personality is slowly and insidiously constructed. Likewise, deficits in language and reasoning are incrementally elaborated into academic failure and a dearth of job skills. Over time, accumulating consequences of the youngster's personality problems and academic problems prune away the options for change.21\n\nAdolescence-limited youths with more secure childhoods, according to Moffitt, become involved in delinquency through peer pressure. This she terms 'social mimicry'. Their antisocial, ritualised behaviour is a way of 'knifing off childhood apron strings and of proving that they can act independently to conquer new challenges.'22 It's a desire, as we have noted, with deep and ancient roots to be \u2013 and be seen \u2013 as other than their parents and their own childhoods. Unless their inner warrior is tested by society, in the absence of formal rituals they will test themselves.\n\nUnlike life-course-persistent youths battered by adversity from an early age, adolescence-limited youngsters with better parenting and more limited early deviant entanglements have had sufficient time to develop a bag of prosocial behaviours and academic skills. This begins to answer the often-asked question of why some young people from the same neighbourhoods make it and others don't. Parenting matters.\n\nThe Dunedin study found that, at the crossroads of young adulthood, adolescence-limited and life-course-persistent delinquents go different ways. Of these different paths, poet Robert Bly says rather dramatically: 'One man is a self-sacrificing warrior fighting for a cause beyond himself; another man is a madman soldier, raping, pillaging, killing mindlessly, dropping napalm over entire villages.'23 This happens because the developmental histories and personal traits of adolescence-limiteds allow them the option of exploring new life pathways. They have greater options as adolescence ends: better education, jobs and social contacts. The histories and traits of life-course-persistents, on the other hand, have foreclosed their options, entrenching them in an antisocial path.\n\nSo, in enquiring why young people join gangs, we need to reverse the question and ask what sort of life chances gang members need to have been dealt in order to make gang entanglement transient or unlikely. This nests in a larger question about their freedom to make that choice because, for many, avoiding gang membership is extremely difficult.\n\nThe Nobel economist Amartya Sen notes that lack of such freedom can arise either through inadequate processes (such as violation of privileges) or through inadequate opportunities that people have for achieving what they'd like to achieve (such as food, education, employment or social respect)24. We can add a further curb to personal freedom: the mental or physical inability to engage in socially beneficial or acceptable behaviour because of prenatal and early childhood trauma. The degree of freedom determines a person's opportunity to have desirable and valuable outcomes. That opportunity, in turn, depends on the capabilities and resilience they have to lead the kind of lives they have reason to value. This capability is what Sen terms agency. In considering gangs, it's necessary to look at what undermines personal agency, and this is what we'll explore next.\n\nEndnotes\n\n1. Interview with Karl Voysey, 2014.\n\n2. Moffitt, TE: 'Adolescence-Limited and Life-Course-Persistent Antisocial Behavior: A Developmental Taxonomy'. (Psychological Review 1993, Vol. 100, No. 4, 674-701) p685.\n\n3. Michael Ventura: The Age of Endarkenment, in Whole Earth Review, Winter, 1989, p180.\n\n4. Robert Bly: Iron John (Element, Dorset 1990) p16.\n\n5. Ibid, pp14 & 86.\n\n6. Ibid, p179.\n\n7. Interview with Chief Dalaguba, Incgobo, Transkei, June 1995.\n\n8. Interview with Joan Broster, June 1995. She is the author of a number of books on Xhosa customs.\n\n9. Interview with unnamed inkangata, Encgobo district, July 1995.\n\n10. Interview with Nzimela Ncoyini, Cofinvaba district, July 1995.\n\n11. Robert Bly, 1990, p91.\n\n12. A similar language, ukuhlonipha, is used by women and girls. Both languages allow for the discussion of taboo subjects. Many of the words are relics from the past and except in this usage are unknown. These initiatory languages are most likely the origins of the use of sabela among prison gangs.\n\n13. Interview with Nzimela Ncoyini, Cofimvaba district, July 1995.\n\n14. Robert Bly, 1990, p156.\n\n15. Interview with Nzimela Ncoyini, op cit.\n\n16. Moffitt, op cit, p696.\n\n17. Moffitt, ibid, p674.\n\n18. Moffitt, ibid, p690.\n\n19. Sameroff, A., & Chandler, M: 'Reproductive risk and the continuum of caretaking casualty'. In F. Horowitz, M. Hetherington, S. Scarr-Salapatek, & G. Siegel (Eds.), Review of Child Development Research, Vol. 4, pp187-244 (Chicago: University of Chicago Press, 1975).\n\n20. Moffitt, op cit, p682.\n\n21. Moffitt, ibid, p684.\n\n22. Moffitt, ibid, p688.\n\n23. Bly, op cit.\n\n24. Sen, Amartya: Development as Freedom (OUP) Oxford 1999 p17.\n4. Families in crisis\n\nMuch can be learned about a teenager with tattoos on his chest, a gun in his hand and murder on his mind from the emotional context of his origins. If I was to understand who these young gang members were and why they acted the way they did, I needed to start with their early family life. Love and care are what families are for, a survival instinct that pre-dates human existence. Newborn babies feel this not so much through stimulation or feeding, but through responsiveness. Having a mediator between a child's temperament and the challenges of entering and mastering the world creates bonding attachment. Good attachment doesn't prevent possible later misfortune, but it does provide the resilience to cope with difficulty when it happens. Infants who are securely attached generally become well-adjusted children, explorative adolescents and responsible parents.\n\nOn the other hand, children with parents or caregivers unable or unwilling to be a responsive 'other', or who are for some reason entirely absent, have trouble making sustaining emotional connections. For the implications of this I needed a psychologist of early childhood and found one in James Gabarino. These boys, he says in his book Lost Boys, have problems with their own feelings and the feelings of others. They later lack the skills to be a functioning member of society. They're drawn to others like themselves who may be without empathy, sympathy and caring. They carry feelings of shame and anger which they generally hide with bravado and, often, violence.1 Their problems can become life-course persistent.\n\nSuch youngsters struggle to find their place in the world. Pain and desolation drive their emotional selves into hibernation. So when they most need to feel they belong to someone who could protect and love them, they experience emptiness, feel disdain and see only weakness.2 They're psychologically alone and socially vulnerable to influences that seem to feed the desolation. What they suffer from, according to Garbarino, is toxic shame: 'Fundamentally disgraced, intrinsically worthless and profoundly humiliated in their own skin, just for being themselves.'3\n\nThere is no greater injustice than for a child to be unloved. Lack of love and care, therefore, is one of the keys to an understanding of the gravitational pull of gangs. A large number of young people in gangs are, therefore, simply unloved and in search of a family.\n\nWhile some children may be physically hurt or genetically compromised, harsh conditions in low-income, high-risk areas give rise to much greater numbers who are emotionally abandoned. A parent's psychological unavailability is a form of child maltreatment which plays a central role in the development of bad behaviour and aggression. 'From their surroundings children develop social maps and codes of behaviour,' says Garbarino. 'For most, this portrays a world in positive terms: Can I trust people? If I behave well, will I be treated well? Am I loveable? I have allies in the world.'4 From positive answers to these questions, children develop positive codes of behaviour. They listen to adults, discover that cooperation pays off, are patient and share.\n\nChildren with attachment problems have different social maps adapted to their unsupportive environment. They become hypersensitive to negative social cues and oblivious to positive ones. They develop aggressive behaviour to protect themselves and conclude that aggression is a way to get what they want. They flee psychologically, shut down emotionally and disconnect themselves from their feelings so they don't have to feel them. This all works in the short term, but the anger grows. Behind the anger is repressed sadness, which can lead to depression.5\n\nThis is compounded by South Africa's still unsolved racism coupled with economic deprivation. Both of these are generators of a sense of alienation. When a child finds out that society's response to him echoes the rejection he feels at home, alienation easily becomes shame. This can trigger a retreat from empathy, which is one of the foundations of emotional intelligence and moral judgement. A boy who needs to protect himself from feelings of victimisation and unworthiness is not likely to pay attention to the feelings of others, especially to their feelings as victims.6\n\nHow we behave comes to reflect what is stimulated, encouraged, rewarded and proves successful in a particular social context, be it home, neighbourhood, school or peer group. Young children will conform to the social environment whether the context is positive or negative, supportive or toxic. This is because they assume to be normal whatever occurs and is reinforced daily. Conformity first happens through constant reinforcement from adults and the situation in which they find themselves.\n\nEventually this reinforcement is internalised into what psychologists describe as functional autonomy. For many young people on the Cape Flats, negative conformity \u2013 built up over years of personal experience \u2013 normalises conditions that middle class people would consider horrific. To understand this, we need to explore their relationship with those who created them.\n\nFathers: anger and shame\n\nFathers are important but \u2013 even when not absent \u2013 they seldom understand how crucial they are as role models to their sons. They generally go about fathering unconsciously. Their interaction with their offspring often mirrors the relationship they had with their own fathers. A young man may be irritated, annoyed, infuriated or simply embarrassed by his father but he's watching him to see how a man acts in the world.\n\nIn large areas of Cape Town, fathership is under severe strain. A restorative programme undertaken under the guidance of the Usiko Trust found that among more than 1 000 young men who took part and were considered at risk, almost every one had a violent, undermining or absent father. A young former gangster from Khayelitsha described this absence:\n\nI walked out into the wilderness without navigation skills. I was not prepared. In my search I found a family on the corner with a group of boys standing smoking. We became territorial. We protected each other. In that way we became a gang. If I had a father to assist me and show me the right direction, it would have been different. Instead I went out the house in search of love and guidance.7\n\nGarbarino notes two types of failed fatherhood: The presence of an abusive father and the absence of a caring one. Both amount to being fatherless. Having no father increases the odds that a boy will grow up where resources of all kinds are in short supply. The absence of good fathering also increases the chances that a boy will lack a male guide and protector \u2013 a risk factor for later delinquency. A boy whose father is absent is plagued by the question: 'Why don't I have a father?' and will conclude that the reason is that he, the boy, is not worthy. This causes both shame and anger.8\n\nWithout a husband, a mother has to fill dual parental roles in terms of both care and income. Strong women, with the help of family or close friends, manage well enough. A weaker woman, battered by life and in need of emotional support, often turns to a son who becomes her emotional protector. This places an unequal strain on a young man, but it also reduces her authority in his eyes and leaves him bereft of any authority figure in the family.\n\nWithout a father whom they can regard in search of a personal identity, young men remain confused or seek out other role models, such as teachers (if they are still at school), older peers, film stars or gang bosses. Increasingly, though, these role models are not, in an immediate, physical sense, real people. They're cultural stand-ins.\n\nBecoming a 'real man' without a father in a demoralised neigh\u00adbourhood is a hard call. Given high poverty rates, rising expectations and a globalised commodity culture that exalts middle-class lifestyles, how should you look, what should you do? For young coloured men who form the bulk of Cape gangs, identity is particularly problematic. As a young male, how do you position yourself in relation to the relentless stream of hegemonic notions of largely white or black, heterosexual masculinity staring at you from magazines, on billboards or beaming at you from television soapies or the movies? How do you plot your way through vicarious media violence espousing crude sexuality, shallow materialism, mean-spirited competitiveness and spiritual emptiness?\n\nYoung men in townships like Manenberg, Hanover Park or Mitchell's Plain have limited access to the key resources of education, jobs, income, a wife or symbolic status which define a dominant masculine identity. 'My biggest dream,' a gang member told me, 'was to become a doctor because I loved Mercedes Benz cars and only doctors drive a Mercedes. The dream vanished when I realised it took a lot of money to study to be a doctor. And the situation at home was against that dream.'9\n\nIf anything, the impossibility of such dreams simply increases the need for an identity \u2013 to be seen and respected, to be a 'someone'. For many, violence \u2013 or the threat of violence \u2013 is a means to claim that identity and gangs are a vehicle for its attainment. Through gang membership young men can assert, while it lasts, what anthropologist Elaine Salo describes as a subordinate masculinity10.\n\nIn her study of young coloured men in Manenberg, she found notions of manhood had historical links to the way in which coloured women had been integrated into apartheid bureaucracy and the contemporary city's capitalist system. In terms of the apartheid state's assumption that all households conformed to a two-parent family norm where fathers and mothers fulfilled stereotyped gendered roles, child welfare and social security grants were only payable to women as mothers. Public housing was only provided to families with women and children. To add to this, in terms of the Coloured Labour Preference policy in the Western Cape, coloured women became the preferred workers in the city's booming clothing industry. This made them power brokers for their communities within the apartheid social structure.11\n\nIn 1994 the government scrapped import tariffs, resulting in an influx of cheap Chinese clothing. This led to the collapse of a well-established, strong textile and clothing industry which was a major employer of coloured women. Its demise impacted on their earning power, which declined. With the development of tourism and inner-city revival in the 1990s, Cape Town's commercial and service industries picked up and, in terms of affirmative action, white staff was replaced by coloured women. So in Manenberg and similar townships, it's still predominantly coloured women who, through the recognition of their social ties to individuals within their households and in the local community, ensure the physical survival of their families and maintain the respect of their communities.12\n\nDuring apartheid, young coloured men, with low education and low earning power (though with more earning power than African men), were generally not included in the new commercial job uptake as the city expanded because, by then, rising crime had characterised them, in the minds of employers, as potential skollies and therefore untrustworthy.13 Large numbers of these men continue to be excluded from the labour market due to their low levels of education, their lack of appropriate cultural capital and competition from the influx of cheap labour from the rest of the country and many parts of Africa. They still cannot become breadwinners in their families and, in the local context, women remain the economic mainstays of the household and the community. For these men, alternative ideologies of masculinity have to be constructed.14\n\nUnable to be recognised as 'real men' beyond the borders of their community, many young men enforce that recognition within their communities by 'doing gender' through crime and violence.15 Their reputation is shaped through the webs of intimate, personal knowledge, gossip, posturing and visible aggressive performance. In this way they inscribe the boundaries of the local community in which these meanings matter and claim their agency by asserting their definition of community over that imposed by the city and State urban planners.16 They do this in ways that are secretive, threatening and often violent. These actions are often components of certain forms of masculinity where marginalisation is present and youngsters do not have alternative means to gain respect. As these young men try to regain power lost through class and race subjugation, such masculinity usually comprises a large degree of machismo.\n\nThese youngsters guard their territory and defend women, particu\u00adlarly their mothers, against 'outsiders', those whom Salo describes as 'non-persons', who are not community members. Boundaries are marked by imagined but socially recognised lines of influence and tattooed onto their bodies as marks which warn insiders and outsiders of territorial possession.\n\n***\n\nThe end of apartheid gave rise to many expectations that could not be fulfilled. Teenagers such as those described by researchers Adam Cooper and Don Foster as 'democracy's children', therefore live with widespread poverty, a destructive gang structure, an abundance of cheap drugs and few real opportunities, notwithstanding the democracy into which they were born.17 Conventional hegemonic masculinity as an affluent, light-skinned or African heterosexual man, is not achievable. Yet attributes associated with such masculinity were found to be held in higher esteem in areas of major gang activity than elsewhere. Though respectability remains out of reach, through crime they are able to accomplish the desired values of toughness, success and control.18\n\nGangsters tend to turn stereotypes upside down in attempts to control their own lives. According to Steffen Jensen, a researcher in Heideveld, the gang members there, 'used the suffering, marginalisation and extensive systems of incarceration as the media through which social maturity was achieved; they emerged as respected men through being \"a bad motherfucker\"'.19 In this way they re-inscribed oppression as a means of achieving denied masculinity.\n\nThis is a deeply problematic and transient hyper-masculinity. It swings between the super-hero of a Hollywood blockbuster and a useless, socially despised skollie. Such masculinity is characterised by risk-taking, overcoming adverse situations and subjecting others to your will \u2013 being, as informants told Cooper and Foster, a 'gevaarlike sterkbeen' or a 'bangetjie' (dangerous and strong-boned or fearful). The aim is to be 'seen', respected, feared and honoured in order to alleviate inadequacies, anxieties and disempowerment they feel in their lives.20\n\nThese young men have conflicting personal narratives and seemingly irreconcilable values which they attempt to 'be' in different contexts. As a hyper-masculine gangster with a 9mm Parabellum handgun, a young man can intimidate a community and his enemies and be a fearless hero. Killing another person is unexceptional and shooting a policeman carries even higher honours in the eyes of his gang. In another situation he wishes to see himself as a gentleman with social status, feared but respected, who dresses nicely, wears a tie and has his shoes polished. In this narrative he has a house, a wife and children and 'talks about life'.21 In yet another narrative he's a respectful and loving son to his mother, putting on the kettle and offering her a cup of tea at the end of a long day. Here he's the dutiful boy his mother wanted him to become.\n\nGirlfriends are 'poison' \u2013 potential trouble \u2013 but desirable. Distinction is made between girls who 'love to fuck gangsters' or can be raped, and a 'decent' girl to whom you 'talk nicely' and who could become a wife. Beyond the boundaries of the township and perhaps searching for work, you're a skollie and not a real man. If you're in white company and, especially, if you have tshappies (tattoos), you say 'ja baas' and 'no baas', doff your cap respectfully and never say where you come from. The very neighbourhoods in which you live are stigmatised and you know it. This was noticed by social worker Cyril Pelston:\n\nThere's a stigma about living in Manenberg. We help many men at our computer centre draw up their CVs. And they say if they put Manenberg as place of residence they won't get a job. People see them as criminals. They think gang. He can't take responsibility. Employers don't get back to them. So they put Athlone, or Sherwood Park or something else.22\n\nThese are young men from the most violent areas of one of the world's most violent cities. What they aspire to become is extremely fragmented. Contradictory discourses slide into one another as they experience the different contexts of their lives. These bend, fold and collapse into one another in a confusing labyrinth often difficult to discern. These 'children of democracy', writes Adam Cooper, 'roam the battlegrounds of post-apartheid Cape Town [with] markedly \"defended\" and splintered subjectivities as they deal with their stressful lives as best they can.'\n\n[They] are not all simply pathological, crazy or inherently evil, even if their behaviour is sometimes abominable. They are using very public, global portrayals of what it means to be a man in trying to construct esteemed reputations for themselves on the Cape Flats during their rite of passage into manhood. This process is not fundamentally illogical and irrational. It involves forging a respectable sense of self through meaningful acts that communicate specific values, to others, with the resources they have available.23\n\nThese narratives are hardened to diamond consistency in the prisons to which a disproportionately large number of young men are consigned. In his book The Number, Jonny Steinberg argues that prison gangs provide answers to the question of how inmates become men in situations of institutional humiliation, violence and oppression. In this way, he says, prison gangs 'have transformed the violence from a tool of mortification into a form of nourishment' for masculine assertion. Prison narratives provide important parts of street gang iconography and are redeployed in the townships. Steinberg found that:\n\nThe street gangs took the world of the prison \u2013 its metaphors, its nomenclature, its logic \u2013 and imprinted it on the ghetto... Beginning in the 1990s, street gangs began using prison as a metaphor to understand their relationship with those upon whom they preyed. The street gangsters are the ndotas; the taverners, liquor distributors and taxi drivers from whom they extort are the franse. Like the franse behind bars, they too must rent the air they breathe.24\n\nMothers: prenatal problems\n\nFor some young people, their problems go even deeper than failed paternal relationships and family attachments. The more I explored life-course-persistent behaviour, the clearer it became that I needed to begin before the moment of conception: on the Cape Flats, motherhood was also under severe strain. Just getting enough food is a problem. At high levels of food insecurity among the poorest women in the area, beco\u00adming pregnant runs the risk of negative prenatal and neonatal outcomes from insufficient intake of iron, calcium, folate and vitamin A as well as from anaemia and depression.25 Added to this is the use by mothers of substances that work against the healthy development of a foetus. Let's begin with alcohol.\n\nSouth Africa has the highest reported rate of foetal alcohol syndrome in the world \u2013 seven in every 100.26 The World Health Organisation rated South Africa at four on a hazardous alcohol consumption scale of one-to-five, with one being the least and five the most hazardous. It found a cumulative consumption among South African drinkers at 35 litres of pure alcohol a year.27\n\nFoetal exposure to alcohol can alter several brain structures, including the corpus callosum, which connects the two halves of the brain. Studies have found that children prenatally exposed to alcohol can suffer from serious deficits in gene regulation, cognition and behavioural problems as well as from changes in brain structure. Damage from prenatal trauma has been associated with violent teenager behaviour in later years.28 Marked changes have been found in the hippocampus, cerebellum, corpus callosum and basal ganglia of children born to mothers who drank during pregnancy.\n\nThese problems can result in children with decreased brain size, stunted growth, distinctive facial features, physical defects as well as developmental delays and disabilities.29 There were also later deficits found in learning and memory as well as problem behaviours such as alcohol use, hyperactivity, impulsivity and poor socialisation and communication skills. Children exposed to high levels of alcohol while in-utero tend to act without first considering the consequences of their behaviour or have difficulty with activities that require problem solving. They cannot plan a sequence of activities. Even if these children have average IQ scores, they struggle to succeed in school.30 In adolescence, they tend to be more involved with delinquency.31\n\nSmoking is common among pregnant mothers in the Western Cape and has a greater impact on prenatal life than is generally imagined. A study found that the offspring of mothers who smoked while pregnant were twice as likely to have a criminal record by age 22 in a sample of 5,966.32 Another study, using a birth cohort of 4 169 males, found a twofold increase in adult violent offending if their mothers smoked during pregnancy.33\n\nTik also poses major hazards to the unborn child. Professor Johan Smith, head of the Neonatal Unit at Tygerberg Hospital in Cape Town, estimates that around 200 000 people in the Western Cape use the drug, many of them pregnant women. The unit assessed that between 500 and 1 000 babies are born to tik-using mothers in the Western Cape each year. These infants may suffer acute symptoms of withdrawal, become agitated and irritable, cry a lot and have seizures.\n\nNirosha Moolla, a psychologist who often deals with school-going children exposed to tik before birth, found these children to be much slower than others in the class. 'They struggle to remember, they struggle to hold on to information so they can't build on information as they get older. They learn something today and then, a few months down the line, they've lost that information because they can't retain it in their memory.'34\n\nA low resting heart rate is another possible outcome of foetal damage by alcohol and drugs. The impact is not yet fully understood, but the hypothesis following longitudinal studies by Adrian Raine from the University of Pennsylvania is that the condition arises when the emotional reaction system in a young person's body is set low.35 In this unpleasant physiological state, individuals seek to increase their arousal level by engaging in thrill-seeking, drug-taking or antisocial behaviour. One of the outcomes is that they're impulsive and don't show much fear to the threat of punishment.36 Controversially, Raine found this condition to be inheritable.\n\nIn Cape Town, all these health problems cluster in precisely the areas where gang activity is endemic. It's pertinent to ask whether there's a connection and, if there is, what it could be. Recent research examining drug use and neurological analysis of brain functioning with longitudinal studies of child behaviour from birth through adolescence suggest that there is a connection.37 Many such studies, which track children from birth through adolescence, point to the biological foundations of learning and socio-emotional functioning. They insist that foetal life should be included in the definition of early childhood and in programmes to prevent later social dysfunction.38\n\nCentral to these understandings is the relationship between prenatal nutrition, substance abuse, maternal stress and foetal brain formation. Understanding these relationships required an immersion in genetics I never imagined at the outset of this book. Not having scientific medical training, it was initially a complex field to understand but proved to be one of the cornerstones of this study. It's another piece of the gang puzzle. Here is a very brief explanation.\n\n***\n\nThe creation of a foetus is a chemical process directed by gene patterning. Every piece of a developing child comes with a plan and happens at a particular time. It's a dynamic process with a cellular and genetic history. Genes are extremely resistant to alteration, which you can see from the glacial rate of species evolution. Prenatal and early life experiences don't actually change them. They are, in a sense, almost inviolable and unchangeable money in the gene bank. You would think, then, that if we're built according their ancient instructions, we should come out just right. But we don't. Chemical disruption in the environment at the time of construction equals problems with that particular piece; maybe a weaker liver leading to later iron deficiency or susceptability to jaundice. Perhaps smaller head size or lower birthweight. How exactly does this happen?\n\nChanges in the environment during construction of a foetus have almost zero effect on the DNA 'archive' within a cell. For that information to become useful in the construction of a body, it must be expressed as proteins. Genes are merely the blueprint and can do nothing without this process of expression, which is regulated by molecular 'switches'. This constitutes a secondary, cellular-level non-genetic structure known as the epigenetic control system. This mediates the way the gene is 'read' to produce a protein \u2013 and proteins are the fundamental building blocks of the body. The best understood of these switches is known as the methyl group which increases or decreases gene expression in response to changes in the environment by depositing molecular 'markers' on the DNA. The more markers, the greater blocking of gene expression.\n\nSo while our genes have instructions that make our bodies and tell them how to function, the environment can influence how these instructions are carried out. This means that changes to the environment of the foetus through maternal drug use or environmental stress can profoundly change the epigenetic landscape, alter protein expression and the biological outcome of a child.39 Positive mother\/child experiences are signatures that authorise instructions for positive outcomes. Negative experiences, like exposure to chemicals, violence or abuse, authorise instructions for negative outcomes.40 This has evolutionary value, enabling a 'fixed' genome to respond in a dynamic way to changing environmental conditions from the moment of conception through birth and the first years of life. This discovery has massive implications which is breaching the historical boundary between biology and society. Epigenetics is where genes and the environment physically meet. Nature and nurture can no longer be seen as polarities but as a dynamic partnertship.\n\nExplaining how environmental experiences become imprinted on the epigene would involve a dive into complex neurochemistry which is inappropriate to this level of discussion.41 Let's just hold the idea that they do, and have a look at the results on one particularly important organ, the brain, a structure equally susceptable to environmentally induced changes in gene expression.\n\nThe massive evolutionary development of the human brain's cortex (the front bit above your eyes) marks the main difference between our brains and those of other primates. It's probable that its enlargement allowed humans to evolve sophisticated social systems that emphasised close cooperation, reciprocal altruism, close living in groups and language. Such behaviour requires a particularly efficient system of aggression regulation. This impulse control allows individuals to restrain combative behaviour when the environmental costs of taking action are likely to be higher than the benefits of restraint.\n\nThe brain's prefrontal region is the site of this restraint and is also associated with the control and regulation of emotions, reactions and impulses generated by the limbic system. In a sense, it's the brain's main thinking bit. Its development continues through adolescence and is only fully formed when a human reaches their 20s. The prefrontal cortex's ability to inhibit excess up to this time is incomplete. This may explain why adolescents tend to engage in risky behaviour but 'come to their senses' as they mature \u2013 essentially adolescence-limited behaviour.\n\nAt a genetic level, the prefrontal cortex's mediatory functioning is regulated by serotonin and dopamine transporter genes. Dopamine is termed the 'seeking' system. It's thought to have evolved as the neural basis for motivation and instinctual, biologically useful exploratory activity such as foraging or sex. Its activation in the more ancient subcortical areas of the brain is characterised by an eagerness to engage in a variety of goal-directed activities, raised levels of impulsive action and desire for reward. Its action can be described as bottom-up. Attaining the reward, be it sex, food or accomplishing a target such as in sport, is experienced as pleasure through the stimulation of an area of the brain the size of your thumb known as the nucleus accumbens.\n\nWhile the dopamine system42 plays an active role in the orchestration of aggressive responses and violent behaviour, the neo-cortical neurotransmitter serotonin has an inhibitory action and is involved in the regulation of emotion and behaviour, including the inhibition of aggression.43 Interactions between the serotonin and dopamine systems provide a framework for understanding mechanisms underlying impulsive aggression. Deficient serotonergic function may result in an overactive dopamine system, promoting impulsive behaviour.44 According to a team of neuro-researchers exploring this system:\n\nAggressive individuals appear to have an inability to regulate nega\u00adtive emotion in situations where they or others are vulnerable. This inability may result from impairment in the capacity of the prefrontal cortex (PFC) to inhibit emotional activation arising from subcortical structures, which are typically controlled by the prefrontal cortex. Impaired regulatory control of the PFC may lead to excessive negative emotional reactivity and consequent violent behaviours.45\n\nThe prefrontal brain areas are involved in 'executive' functioning, which also includes higher-order cognition; motivational functions; memory; impulse control; problem solving; error processing; decision making and learning from mistakes. Its action can be described as top-down. It suppresses inappropriately fast behavioural responses in order to allow slower decision-making processes to direct behaviour.46 Lesions to the prefrontal areas resulting from environmentally altered early gene expression compromise these controls and enhance negative emotional reactions.47 Extensive research has established a direct relationship between malfunctions in the prefrontal areas and spontaneous, aggressive behaviour:48\n\nBottom-up regulation means that the subcortex overrides top-down cortical control in situations where there is no time to ponder different options and one or more of a limited number of automatic built-in stereotyped fight, flight, or freeze stress or appetitive action responses are urgently needed. In general, top-down (cortical) regulation of the subcortex is voluntary, effortful and relatively slow. In contrast, bottom-up (subcortical) activity is involuntary, effortless, and nearly instantaneous.49\n\nA simultaneous process in the construction of a brain is the development of neurons. We begin life with a large number of them and over three years a vast number of connections form between them \u2013 more connections than the brain will have at any other time of life. The connections which are used, strengthen and stay; those that are not used get pruned away. If a child is read to, talked to and reasoned with, they are using the brain circuits needed for reading, comprehension and reasoning. Those circuits will be strengthened and remain in place. A child who is left on their own for extended periods of time or is subject to aggressive or stressed emotions in their environment will not use the same circuits and other coping paths will be strengthened.\n\nThe capacity of the brain to change structure, function or organisation of neurons in response to experience is called brain plasticity. There is similar malleability in epigenetic construction, though it is shorter-lived. In roughly the first 1000 days from conception, a child's genetic response to the impact of the environment has been found to be 'plastic'. At this time, path decisions are derived from changes in the local chemical environment of the cell. Both in-utera and in the early stages of life, cellular development is set neither fully on nor fully off but somewhere in between. This combination of early sensitivity, where epigenetic change is possible, followed by later resistance to change is described as 'canalisation'. After branching one way or another, it's extremely difficult or even impossible for environmental factors to shift development from one canal into another and epigenes are then 'set' and remain unchanged for life.50\n\nA healthy baby is born with a well-developed subcortex. Any distress it feels triggers a powerful stress response that it has no means to curtail. Instead, it relies on its mother to comfort it and regulate its feelings. Her healthy, stress-free prenatal condition plus her loving postnatal presence and deeply caring attention result in fewer epigenetic 'markers' on genes important for 'top-down' control. This is how strong powers of self-regulation are acquired \u2013 from an environment which, for infants, is predominantly framed by the mother or caregiver. Empathetic parenting allows an infant to safely express and later verbalise and self-regulate distress or excitement. These include hurt, anxiety, fear, anger and desires. In this way the mother buffers the infant's subcortical stress.\n\nAdverse gene expression can bias the developing brain towards less efficient inhibitory control, leading to what I term epigenetic development disorder. The outcome, however, is not set in stone. Babies born with neurological imbalance, if brought up in well-functioning families, are no more likely than healthy children to grow up delinquent. In dysfunctional families, however, they have been found to be four times as likely to end up delinquent.51 In a certain sense, this is a hopeful message.\n\n***\n\nAfter this deviation into prenatal brain functions, let's circle back to gangs. As I've indicated, adolescence is a stage in life where enormous social demands are being placed on the rapidly growing teenager. This load calls on resources of the prefrontal cortex and its associated executive functions. Adolescents need to regulate, control and inhibit a developing sex drive. They need to deal with threats and challenges to their social status that arise within their peer groups and plan and organise for a future career. They need to pay increasing attention to school performance in order to maximise career prospects.\n\nThose leaving school lose whatever social structure and support systems these provided. They must adapt their behaviour to the more variable contingencies, incentives and disincentives in their new environment. In addition, they must plan and develop strategies for attracting a partner and may need to make early parenting decisions. Throughout this period, they must evaluate and assess competing life-course strategies and engage in complex decision-making. At the same time, the rebellious spirit and antisocial behaviour that have characterised their adolescent years must be inhibited or suppressed if they're to succeed in structured adult life.\n\nThe prefrontal region of the brain bears the burden of this accelerated cognitive load that requires multiple executive functions. These are sustained attention; behavioural flexibility to changing situations; working memory; self-regulation and inhibition; abstract decision-making; planning and organisation. Yet this processing load occurs at a time when the cortex is still developing. Individuals with early damage or dysfunction of the prefrontal cortex are likely to suffer an information overload during this time, resulting in further dysfunction of the prefrontal cortex, less regulatory control and further, life-course-persistent behaviour problems.52\n\nYoung people with prefrontal disorder may display poorer emotional control and be less able to judge the impact of their behaviour. They may have difficulty in establishing empathy and conducting critical assessments of their dysfunctional behaviours, which they might tend to repeat. Prefrontal impairment is associated with a lowering of inhibition, increased impulsiveness, public spectacle hyper-masculinity and a greater predisposition to engage in violent behaviour.53 Catalysed by a hostile environment, this can result in a cascade of behaviours that result in low parental investment in their own offspring, which manifests as antisocial behaviour in the next generation. This, in turn, furthers conditions conducive to an on-going environment of social aggression.54\n\nIn this way, a vicious toxic stress cycle can be set in motion. An ad\u00adverse poverty environment, mediated by inadequate parental caregiving responses can become embedded in offspring during early development, resulting in both compromised self-regulation and maternal care.55 It is important to emphasise, however, that toxic stress is not directly caused by poverty, but by the strains poverty places on parenting. The child\/parent relationship depends entirely on the quality of parental care: good parenting completely cancels out the effects of poverty.\n\nEpigenetic impairment has major implications for both mothers and their offspring. It places the burden to provide calm, balanced pre- and postnatal conditions on mothers who may be too young to understand the importance, too poor to be able to do so or too drug-addicted to care. Youngsters with problems from early epigenetic trauma are in the sad and scary position of having a condition which is ultimately irreversable. This has major implications with regard to personal agency \u2013 the capacity a person has to act, to change their situation for the better and to influence their world. Prenatal and early life damage confine that agency, restricts capability, curbs opportunities and ultimately limits the freedom to choose. In a court of law this defence could be a major mitigating factor in assessment of culpability and has, in fact, been used in some cases.56 The law assumes that all are equal before it, but what if this can be shown to be a false premise?\n\nGrandmothers: generational problems\n\nIt's not surprising that a mother's diet, stress or ingestion of chemicals has an impact on the growth of a foetus. A more controversial question asks whether life experiences and behaviours such as stress and trauma can, as we have suggested, be inscribed in the epigenetic make-up of a following generation.\n\nEpigenetic changes were initially believed to occur only during foetal development. Recent studies suggest that epigenetic markers can be added to genes right up into early adulthood, setting off a cascade of cellular changes. Neuroscientists were surprised to find that these changes could be passed down from parent to child, one generation after the next.57 Assessing the work of epigeneticists Michael Meaney, Moshe Szyf and Gustavo Turec, science writer Dan Hurley puts it this way:\n\nTraumatic experiences in our past, or in our recent ancestors' past, leave molecular scars adhering to our DNA. Jews whose great-grandparents were chased from their Russian stets; Chinese whose grandparents lived through the ravages of the Cultural Revolution; young immigrants from Africa whose parents survived massacres; adults of every ethnicity who grew up with alcoholic or abusive parents \u2014 all carry with them more than just memories. Like silt deposited on the cogs of a finely tuned machine after the seawater of a tsunami recedes, our experiences and those of our forebears are never gone, even if they have been forgotten. They become a part of us, a molecular residue holding fast to our genetic scaffolding.58\n\nIn this transmission, though the DNA itself remains the same, psychological and behavioural tendencies, it seems, cling and can be passed on. You might have inherited not just your grandmother's fine complexion, but also her predisposition toward depression caused by the neglect she experienced as a newborn. This suggests that young people may not only suffer from physical neonatal damage, but from prenatal inheritance \u2013 emotional stress and trauma suffered in utero and carried forward from previous generations. This confronts neo-Darwinian views on natural selection:\n\nBy challenging the idea that heredity is the mere transmission of nuclear DNA, epigenetics has opened the doors to a broader, extended view of heredity by which information is transferred from one generation to the next by many interacting inheritance systems. Epigenetic variations act as a parallel inheritance system through which the organism can respond in a more flexible and rapid way to environmental cues and transmit to different cell lineages different 'interpretations' of DNA information. The environment is therefore now seen as directly inducing variations in evolution.59\n\nIn a sense, epigenetic marking can be seen as a persistent form of cellular memory by which memories of past environmental events are fixed on the genome. The possibility of behaviour vaulting generations remains the subject of ongoing debate and research and is potentially controversial. It raises complex questions. Are epigenetic markers transmitted directly through the fertilised egg or do attachments occur directly after birth? Can these markers be carried through male sperm? Evidence, published in the journal Science, suggests that, either way, epigenetic changes can make it through to the next generation, setting the stage for transmission of the altered traits in later descendants as well.60\n\nConsider the implications. Perhaps a young person incurred prenatal damage which, in part, explains their adolescent behaviour. They could also be responding to groups of chemical markers that were added in childhood to genes in their mothers \u2013 or grandmother's \u2013 brain, handcuffing their mood to feelings of fear and despair. This is a problem that reaches way beyond psychology into the ancestral chemical depths of their being.\n\nBorn to be wild\n\nA liberal view of young gangsters echoes that of moral philosopher and economist Adam Smith, who said the only difference between a philosopher and a street porter were their habits, customs and education. With good supports in place, he said, street porters could be dusted off and learn to become respectable and 'more like us'. As we have seen this is not necessarily the case. Prenatal toxic stress and postnatal attachment problems can clinically and emotionally alter a child \u2013 with socially disruptive consequences \u2013 especially during their teenage years.\n\nIt all seemed to make sense, but there was still something wrong with the picture. I needed to step back for a moment and recalibrate. Why would natural selection have favoured organisms that, by default, respond to environmental challenge by becoming dysfunctional?61 Indeed, why do impoverished, food-insecure populations tend to grow rather than wither away?\n\nFor all species, survival is taxing and carries risks. Hunger and stress have always been part of the human experience. For millions of years hominin mothers would have been subjected to hunger, deprivation and danger, yet we became among the most successful species at procreation and survival. Can modern, unborn children in urban high-risk environments be under even greater stress than those of hunter-gatherer parents where danger was constant, food supply often limited and mortality high?\n\nI found an answer of sorts in the work of evolutionary psychologists Bruce Ellis and March del Giudice. They accept the considerable body of evidence that psychological and toxic stress suffered by mothers can affect an unborn and newly-born child, but they ask of that evidence a different set of questions. Could the changes be adaptive rather than pathological? 'During foetal development and infancy,' they write, 'important features of the environment are communicated to the child via the placenta and lactation in nutrients, metabolites, hormones, growth factors and immune factors that reflect the mother's current and past experiences.' This process 'provides information about threats and opportunities in the environment, their type and their severity.'62\n\nAccording to Cape Town psychologist Barak Morgan, there's good evidence to support this idea. Setting the stress response according to the quality of maternal care early in life, he writes, serves to prepare offspring for the kind of environment they'll be born into:\n\nCaregivers inhabiting a relatively unsafe, impoverished, stressful environment devote fewer resources to maternal care resulting in weaker top-down regulation of the stress response. This is appropriate because impoverished environments are associated with nutritional deprivation, violence and infection so weaker top-down control of the stress response provides enhanced protection against all three conditions.63\n\nIn this way, he says, the qualities of the environment that offspring are soon to enter are communicated via their mother's prenatal or caregiver's postnatal behaviour. In a high-risk environment, cognitive resources in the young child may be shifted towards areas of the brain needing to deal with psychological arousal; stress response; freeze\/hide and fight\/flight behaviours; readiness for action; learning responses; dominance seeking; aggression; risk-taking; earlier fertility; more offspring; less parental investment and functioning of the immune system. The need for these responses is communicated through the cellular environment in which epigenetic expression takes place.\n\nThe assumption here is that exposures to maternal stress do not so much impair foetal development, as direct or regulate gene expression toward strategies that are adaptive under stressful conditions. This is a controversial analysis and has far-reaching implications. Live-fast-die-young attributes such as risk-taking; insecure attachments; mistrustfulness; a preference for smaller immediate rewards over larger future ones; aggressive behaviour and affiliation with deviant peers may be seen as aberrant in more 'normal' society, but are valuable for the survival of teenagers in tough neighbourhoods. At a genetic level they have been canalised defensively.\n\nSuch children show enhanced ability to detect angry facial cues, increased anticipatory monitoring of the environment for interpersonal threats, greater speed in accurately labelling fearful faces, recall of aggressive stimuli and greater accuracy in identifying adults with whom they had a stressful interaction.64\n\nSo it may be that children who experience relatively high levels of stress during the prenatal, early and middle childhood have attentional styles in adolescence that are well adapted to environmental danger and unpredictability. They perform well on shifting attention tasks (the ability to switch between two competing unpredictable situations), though less well on sustained attention tasks (concentrating over a prolonged period). The ability to constantly switch attention, it was found, enabled 'fast-road' children to scan the environment for danger.65 Adolescents from low-stress backgrounds, on the other hand, tended to show the opposite pattern.\n\nThese adaptations, however, come at a cost. Because of structural and resource limitations, a developing foetus can't maximise all components of fitness simultaneously and, instead, must make trade-offs, investing in one function at the expense of another. For example, physical resources spent by a pregnant woman to fight infection cannot be spent on reproductive effort. This may result in lower ovarian function in female foetuses when they reach womanhood and reduced muscle or skeletal function in male fetuses when they reach manhood. This chain of resource-allocations, expressed as physiological and behavioural traits, constitute the individual's path from conception.66\n\nThis channels the unborn and post-natal child's resources as they grow.67 Each genetic decision influences the next in an ongoing cascade that guides development of alternative life history strategies. It's through this chain of resource-allocation decisions that the developing human adapts to local conditions.68 Under adverse conditions the costs associated with high-risk trajectories are therefore unavoidable trade-offs against survival and reproduction.69\n\nOf course, the ability of a foetus to adapt carries the danger of maladaptation. Harmful epigenetic shifts may occur and changes may take place beyond the brain's regulatory capacity. A child may experience new environments that are outside the range ever encountered over our evolutionary history. In this case, all developmental bets are off and the outcome may be 'abnormal'. A mismatch may also occur when the person's environmental context changes for better or for worse and their default behaviour is inappropriate to the situation. Bruce Ellis and March del Giudice suggest that, for the species as a whole, the cost of such possible maladaptation is offset by improved management of danger:\n\nAlthough the system is on a hair trigger, with a resulting increase in anxiety and\/or aggression, few instances of actual danger will be missed... Natural defences are usually designed by natural selection to accept a high rate of false positives. In most instances, unnecessary responding is an adaptive feature of the system (though a costly one) rather than a sign of dysregulation or malfunction.70\n\nThe problem with pathologising \u2013 making an illness \u2013 out of risky and aggressive behaviour comes when interventions are implemented that try to 'correct' these strategies, when their motivation and function are ignored. Sensation seeking, a strong preference for immediate over delayed rewards, fearlessness, elevated risk-taking and aggression are clearly undesirable from the perspective of public order. However, altering such behaviour among young people who are genetically adapted to cope in high-risk environments could be equivalent to 'declawing the cat' \u2013 removing the psychological and behavioural weaponry necessary to survive.71\n\nWorking against an intrinsic adaptation is fighting an uphill battle. Such adaptations may be epigenetic responses to environmental cues indicating that life is short and future outcomes cannot be controlled or predicted. Because these are evolved responses, Band-Aid interventions such as sex education, birth control, promoting self-esteem, teaching life skills and insisting on conventional schooling or problem-solving strat\u00adegies are unlikely to effect lasting change. Interventions would be much more powerful if they worked with and not against adaptive responses \u2013 not changing young people to be 'other' but working with the strengths with which their environment presented them. This has profound implications for programme development and will be examined later.\n\n***\n\nNone of the genetic findings I've been discussing suggest that prenatal damage or genetic inheritance are the only indicators of later delinquency. They are, however, important for any decisions about life-course persistent behaviour. Of course it's unlikely that all gang members have subcortical lesions, serotonin deficiency, ancestral damage or attachment deficiencies and that law-abiding citizens do not. But there is a possibility that young people primed for threat detection through pre- and postnatal hurt may seek each other out, recognising themselves in each other.72 This might, therefore, be a way to understand gang formation. Such compromised young people may form the core of the Cape's many gangs and explain their tendancy for easy violence and the toxic climate in which they engage. What it also suggests is that Cape Town may have a major prenatal health crisis on its hands.\n\nEndnotes\n\n1. Garbarino, James: Lost Boys: Why our sons turn violent and how we can save them (Anchor Books, New York 1999). p52.\n\n2. Garbarino, ibid, p57.\n\n3. Garbarino, ibid, p58.\n\n4. Garbarino, ibid, p81.\n\n5. Garbarino, ibid, p85.\n\n6. Garbarino, ibid, p138.\n\n7. Interview with Lerato Kossie, Khayelitsha.\n\n8. Garbarino, op cit, p45.\n\n9. Kossie, ibid.\n\n10. Salo, Elaine: 'Mans is ma soe: Ideologies of Masculinity and ganging practices in Manenberg, South Africa', in Representations of Violence in Africa: Don Donham and Edy Bay (Eds) U. Virginia Press.\n\n11. Salo, ibid.\n\n12. A census-based report found that in South Africa in 2011, more than three times as many women as men were employed as clerks and nearly twice as many as technicians or in social services. Gender statistics in South Africa 2011 by Statistics South Africa.\n\n13. Personal discussions with commercial and industrial employers.\n\n14. Salo, ibid.\n\n15. The term 'doing gender' is from a seminal paper by Adam Cooper and Don Foster: 'Democracy's Children? Masculinities of Coloured Adolescents Awaiting Trial in Post-Apartheid Cape Town, South Africa' (THYMOS: Journal of Boyhood Studies, Vol. 2, No. 1, Spring 2008, pp3-25.).\n\n16. Salo, op cit.\n\n17. Cooper & Foster, op cit.\n\n18. Cooper & Foster, ibid.\n\n19. Jensen, Steffen: Gangs, politics and dignity in Cape Town (James Curry, Oxford, 2008).\n\n20. Cooper & Foster, op cit.\n\n21. Cooper & Foster, ibid.\n\n22. Interview with Pelston, 2014.\n\n23. Cooper, Adam: 'Gevaarlike Transitions': Negotiating Hegemonic Masculinity and Rites of Passage Amongst Coloured Boys Awaiting Trial on the Cape Flats. (Human Sciences Research Council Investing in Youth Conference 2007 + PINS, 2009, 37, pp1-17).\n\n24. Steinberg, Johnny: Nongoloza's Children: Western Cape Prison Gangs during and after Apartheid. (Centre for the Study of Violence and Reconciliation. Johannesburg 2004).\n\n25. In the Western Cape, 16% of women were found to be malnourished, 16% anaemic (national average 10.7%), 5.7% had iron deficiency, 41% had a low vegetable intake.\n\n26. Foundation for Alcohol Related Research report, 2015.\n\n27. WHO Global Alcohol and Health Report: Africa 2007.\n\n28. Mendes, Deise Daniela, Jair de Jesus Mari, Marina Singer, Gustavo Machado Barros, Andr\u00e9a F. Mello: 'Study review of the biological, social and environmental factors associated with aggressive behaviour'. In Review of Brazilian Psychiatry. 2009;31(Suppl II): p77-85.\n\n29. Adnams, Colleen: 'Developmental consequences of prenatal drug and alcohol exposure'. In Substance Use and Abuse in South Africa by Dan Stein, George Ellis, Ernesta Meintjies and Kevin Thomas (eds). UCT Press Cape Town, 2012, p55.\n\n30. Mattson, Sarah, Amy Schoenfeld and Edward Riley: Teratogenic Effects of Alcohol on Brain and Behavior (National Institute on Alcohol Abuse and Alcoholism) (http:\/\/pubs.niaaa.nih.gov\/\u00adpublications\/\u00adarh25-3\/\u00ad185-191.htm).\n\n31. Mendes, ibid.\n\n32. Rantakallio, P, Laara, E, Isohanni, M, & Moilanen, I (1992). Maternal smoking during pregnancy and delinquency of the offspring: An association without causation? International Journal of Epidemiology, 21, 1106\u201313.\n\n33. Brennan, Grekin, and Mednick (1999) Maternal smoking during pregnancy and adult male criminal outcomes. Archives of Gen Psychiatry. March 1999, 56(3) p215-9.\n\n34. Tik time bomb in Health-e, 4 October 2012.\n\n35. Raine, op cit.\n\n36. Garbarino, James: Understanding the psychology of violence: a public dialogue. Nicro, Cape Town December 2014.\n\n37. This has echoes of the work of the Italian criminologist Cesare Lombroso, who suggested that criminality was inherited and that someone 'born criminal' could be identified by physical defects and distinguished from non-criminals by multiple physical anomalies. The behavior of these biological 'throwbacks' from apes and lower primates, he said, would inevitably be contrary to the rules and expectations of modern civilised society. Genetic research may seem to be a brief nod in Lombroso's direction, but modern genetics starts from a different place and finds causes of prenatal neurological damage in stressed social conditions and not in biological throwback. Nobody, in these terms, is born criminal.\n\n38. Dawes, A: 'Violence prevention through reduction risks to child health and development in the years prior to school'. In Ward, C & Donnolly,P (eds) Oxford Textbooks in Public Health \u2013 Violence: A Global Health Priority. Oxford: Oxford University Press.\n\n39. In genetics, epigenetics is the study of cellular and physiological trait variations that are not caused by changes in the DNA sequence. Put simply, it's the study of external or environmental factors that turn genes on and off and affect how cells read genes. Because the markers are attached to the genes, residing beside but separate from the DNA code, this field of study was dubbed epigenetics, from the prefix epi (Greek for above).\n\n40. Sharing the Brain Story, Alberta Family Wellness Initiative (Norlien Foundation 2013).\n\n41. For the medically curious, here are some details. The process is best described as reactions to stress. If the situation poses an imminent threat, the sympathetic nervous system (SNS) will trigger a fight or flight response accompanied by feelings and sensations of panic. If the stressor does not pose an imminent threat, the SNS will keep the body in a state of anxious readiness that concentrates cognition towards assessing the overall situation in order to predict what might happen next and what is the best thing to do about it. If the stressor passes, the SNS response will die down, bodily functions will return to normal and the mind will relax. But if the stressor persists, adrenal processes begin to kick in, resulting in the release of cortisol from the adrenal glands. This response serves to provide the SNS response with energy (increases blood glucose levels) needed to sustain increased heart rate, blood pressure, respiration plus any strenuous physical activity associated with a potential fight or flee response. From Morgan, op cit.\n\n42. Specifically the dopamine D2 receptor gene (DRD2) and the dopamine D4 receptor gene (DRD4).\n\n43. Dongju Seo, Christopher J. Patrick and Patrick J. Kennealy: Role of Serotonin and Dopamine System Interactions in the Neurobiology of impulsive Aggression and its Comorbidity with other Clinical Disorders (PubMed 2008).\n\n44. Seo, ibid.\n\n45. Seo, ibid.\n\n46. Russel, Vivienne, Jacqueline Dimatelis & William Daniels: Animal models of substance abuse. In Substance use and abuse in South Africa by Dan Stein, George Ellis, Ernesta Meintjies and Kevin Thomas (eds). UCT Press Cape Town, 2012, p206.\n\n47. Raine, Adrian: Annotation: 'The role of prefrontal deficits, low autonomic arousal, and early health factors in the development of antisocial and aggressive behavior in children' (Journal of Child Psychology and Psychiatry 43:4 (2002), pp417\u2013434.\n\n48. Raine, ibid.\n\n49. Morgan, Barak, Diane Sunar, C. Sue Carter, James Leckman, Douglas Fry, Eric Keverne, Iris-Tatjana Kolassa, Robert Kumsta and David Olds: Human Biological Development and Peace: Genes, Brains, Safety, and Justice. (in Pathways to Peace: The Transformative Power of Children and Families: J. F. Leckman, C. Panter-Brick, and R. Salah, eds. 2014. Str\u00fcngmann Forum Reports, vol. 15, J. Lupp, series ed. Cambridge, MA: MIT Press).\n\n50. This depiction is from Barak Morgan. Gene-environment interactions occur over extended sensitive periods during early childhood. However, overall the window of sensitivity diminishes extremely rapidly, effectively reaching adult levels by the age of 6-7 years old.\n\n51. Garbarino, James: Understanding the psychology of violence: a public dialogue. Nicro, Cape Town December 2014.\n\n52. Raine, (2002), op cit.\n\n53. Raine, ibid.\n\n54. Ferguson CJ. 'An evolutionary approach to understanding violent antisocial behavior: diagnostic implications for duel-process etiology'. (Journal of Forensic Psychological Practice. 2008;8(4)) pp321-43.\n\n55. Morgan, op cit.\n\n56. In a 2009 criminal trial in the United States, an argument based on a combination of 'warrior gene' MAOA and history of child abuse was successfully used to avoid a conviction offirst-degree murder and the death penalty; however, the convicted murderer was sentenced to 32 years in prison. See Barber N: 'Pity the poor murderer, his genes made him do it'. The Human Beast: Why we do what we do. Psychology Today. (2010).\n\n57. Hurley, Dan: 'Grandma's Experiences Leave a Mark on Your Genes'. From Discover Magazine, May 2013.\n\n58. Hurley, ibid.\n\n59. Meloni, Maurizio: 'The social brain meets the reactive genome: neuroscience, epigenetics and the new social biology' (Frontiers in Neuroscience, May 2014).\n\n60. Hackett, Jamie, Roopsha Sengupta, Jan Zylicz, Kazuhiro Murakami, Caroline Lee, Thomas Down and M. Azim Surani: 'Germline DNA Demethylation Dynamics and Imprint Erasure Through 5-Hydroxymethylcytosine'. In Science 25 January 2013: Vol. 339 no. 6118 pp448-452.\n\n61. The same question was posed by Ellis, Bruce and Marco del Giudice: 'Beyond allostatic load: Rethinking the role of stress in regulating human development', in Development and Psychopathology 26 (2014), Cambridge University Press.\n\n62. Ellis and del Giudice, ibid.\n\n63. Morgan, op cit.\n\n64. Support for this view can be found in Frankenhuis, W. E., & de Weerth, C. (2013). 'Does early-life exposure to stress shape, or impair, cognition?' (Current Directions in Psychological Science, 22, 407\u2013412); Eisen, M. L., Goodman, G. S., Qin, J., Davis, S., & Crayton, J. (2007). 'Maltreated children's memory: Accuracy, suggestibility, and psychopathology', (Developmental Psychology, 43, 1275\u20131294); Pollak, S. D., Vardi, S., Bechner, A. M. P., & Curtin, J. J. (2005). 'Physically abused children's regulation of attention in response to hostility', (Child Development, 76, 968\u2013977); Pollak, S. D. (2008). 'Mechanisms linking early experience and the emergence of emotions' (Current Directions in Psychological Science, 17, 370\u2013375); Pollak, S. D., Messner, M., Kistler, D. J., & Cohn, J. F. (2009). 'Development of perceptual expertise in emotion recognition', (Cognition, 110, 242\u2013247); Pollak, S. D.,& Tolley-Schell, S. A. (2003). 'Selective attention to facial emotion in physically abused children', (Journal of Abnormal Psychology, 112, 323\u2013338); Masten, C. L., Guyer, A. E., Hodgdon, H., McClure, E. B., Charney, D. S., Ernst, M., et al. (2008). 'Recognition of facial emotions among maltreated children with high rates of post-traumatic stress disorder', (Child Abuse & Neglect, 32, 139\u2013153); Rieder, C., & Cicchetti, D. (1989). 'Organizational perspective on cognitive control functioning and cognitive-affective balance in maltreated children' (Developmental Psychology, 25, 382\u2013393); Eisen, M. L., Goodman, G. S., Qin, J., Davis, S., & Crayton, J. (2007). 'Maltreated children's memory: Accuracy, suggestibility, and psychopathology' (Developmental Psychology, 43, 1275\u20131294).\n\n65. Nederhof, E., Ormel, J., & Oldehinkel, A. J: 'Mismatch or cumulative stress: The pathway to depression is conditional on attention' style in Psychological Science, 3 December 2014.\n\n66. Clancy, K. B., Klein, L. D., Ziomkiewicz, A., Nenko, I., Jasienska, G. & Bribiescas, R. G. (2013). 'Relationships between biomarkers of inflammation, ovarian steroids, and age at menarche in a rural Polish sample' in American Journal of Human Biology, 25, 389\u2013398; Muehlenbein, M. P., & Bribiescas, R. G. (2005). 'Testosterone-mediated immune functions and male life histories' in American Journal of Human Biology, 17, pp527\u2013558. In Ellis and del Giudice, op cit.\n\n67. Geary, D. C. (2002). 'Sexual selection and human life history', in Advances in Child Development and Behavior, 30, pp41\u2013101.\n\n68. Ellis and del Giudice, op cit.\n\n69. Morgan, Barak and Deborah Posal: Humanities Meets Biology (Paper at symposium on the implications for the humanities and social sciences of discoveries in epigenetics, UCT 26 November, 2015).\n\n70. Ellis and del Giudice, op cit.\n\n71. Ibid.\n\n72. Beaver, Kevin, J. Eagle Schutt, Brian B. Boutwell, Marie Ratchford, Kathleen Roberts: Genetic and Environmental Influences on Levels of Self-Control and Delinquent Peer Affiliation: Results from a Longitudinal Sample of Adolescent Twins. (www.behavioral\u00adand\u00adbrain\u00adfunctions.com\u00ad\/content\u00ad\/3\u00ad\/1\u00ad\/30).\n5. Toxic neighbourhoods\n\nIf what I've been talking about could be considered to be within the family home, it's time to step out the door. The social and physical environment within which the individual and their family live is ever-present, yet its impact is often transparent to those within it. This is because, although we live in a world made by others, we negotiate it as we find it. Young people on the Cape Flats may use blank apartment walls as convenient canvases for graffiti but seldom question the reason for or history of those apartments in the sandy, wind-blown starkness of single-race townships. They simply get on with life.\n\nBut, as we have seen, each location, each brick is part of an imagined reality created from decisions made in the past about how it should be, where people should live and who those people should be. The city is as it is because urban and social planners decided it should be that way. These decisions have a bearing on every living moment of young people within its perimeter.1 They have particular bearing on gang formation.\n\nIn 1924 American sociologist Edwyn Sutherland described delinquency as a normal response by normal individuals to abnormal conditions.2 That's not entirely true, but there's still value in the assertion. Environment does matter. In order to understand the nature of these abnormal conditions and how it came to be that way, we need to look beneath the city's more superficial unfolding over time.\n\nThe history of a city is the story of its neighbourhoods. Each has a zeitgeist, an identifiable personality. They all look and feel distinct from one another and have persistence over generations. Explaining zeitgeist is difficult because it comprises many things: the type of buildings; the width of streets; the presence or absence of gates and walls; greenery or lack of it; street-lighting at night; how people dress; who's hanging around; the friendliness, indifference or fear of people; the smell of cooking; rubbish or garden flowers and the type of cars that are driven.\n\nThe most important undergirding of neighbourhood zeitgeist, however, is the degree of social efficacy. Organised communities have higher levels of formal and informal solidarity. There's consensus on important norms and values, often cohesion and social interaction among neighbours, formal and informal surveillance, preparedness to intervene in altercations and question strangers and to admonish children for unacceptable behaviour. These areas generally look and feel different. Socially disorganised communities are, conversely, unable to realise common values among residents or solve common problems and often live in fear. This was sketched by American criminologist Robert Sampson in his work on Chicago's high-risk neighbourhoods:\n\nNeighbourhood characteristics such as family disorganisation, residential mobility and structural density weaken informal social control networks. Informal social controls are impeded by weak local social bonds, lowered community attachment, anonymity and reduced capacity for surveillance and guardianship... Residents in areas characterised by family disorganisation, mobility and building density are less able to perform guardianship activities, less likely to report general deviance to authorities, to intervene in public disturbances and to assume responsibility for supervision of youth activities. The result is that deviance is tolerated and public norms of social control are not effective.3\n\nContact crime across a city tends to cluster in such neighbourhoods, as does low income, high unemployment and raised levels of interpersonal conflict and stress.4 What's important to note, however, is that social disorganisation is a property of neighbourhoods, not individuals and that crime at this level is a characteristic of social disorganisation. The difference between District Six and newer places like Manenberg and Lavender Hill, or the more recently developed Khayelitsha, is that the former was a community which cohered and policed itself and the latter are, comparatively, socially disarrayed and organisationally unglued. Poverty is not merely deprivation, it's isolation and social confusion.\n\nMany of the residents in Cape Town's high-risk, low-income townships voice a degree of fatalism about transformation in their own lifetime and a moral cynicism about crime, which they view as inevitable. As a result, contact crimes are not vigorously condemned because of an inability to prevent them occurring. Given the lack of assured conventional economic advancement, many residents shrug at an income based on the theft of vehicles or sale of drugs and may even benefit from or depend on it themselves. It was not always like that.\n\nThe importance of collective efficacy \u2013 the ability or inability of communities in a neighbourhood to organise \u2013 is extensively explored in Sampson's monumental study Great American City: Chicago and the Enduring Neighborhood Effect.5 One of his findings is that urban social disorder is socially constructed and that, through physical, legal and ideological frameworks, it persists over time. It follows that collective efficacy can be a counter to disorder and is therefore key to the transformation of a neighbourhood. The more people there are in a community who act in concert in whatever form, the less likely it will be that the community as a whole tolerates antisocial behaviour. So attempts to reduce crime in a neighbourhood find greater traction if they're aimed at fostering and supporting social cohesion than by targeting 'bad elements' for removal.\n\nThere is, however, a negative corollory. In neighbourhoods structurally and socially underdeveloped over time or where friendship networks and informal surveillance systems have been destroyed as in Group Areas relocations, power dynamics favour those who are prepared to exert social control through violence. Collective willingness to intervene and respond to criminal behaviour is reduced in the face of growing collective efficacy of gangs and other shadowy elements. By ruling the night in poor neighbourhoods, these groups reduce the possibility of positive social cohesion.\n\nThe massive exercise in community destruction undertaken by the apartheid government, the failure of the current government to reduce poverty or prevent rapid squatter settlements and the division of the city between glitter and ghetto has \u2013 by design, inability or perceived necessity \u2013 resulted in massive social disorganisation of poorer neighbourhoods. Despite the turnover of residents through time, these conditions persist and residents in 'those kinds of places' continue to be seen as 'those kind of people'.6\n\nThey are labelled and treated accordingly to a point where many of them embody the definition and act accordingly, lashing out or wearing their situation as a badge of ironic resignation. In these neighbourhoods, collective efficacy declines, violence increases and other forces move into the power vacuum in an attempt to control, stabilise, disrupt or benefit. On the Cape Flats that violence is among the highest in the world.\n\nEveryday violence\n\nWhen I first killed a man in Hanover Park I was 13. It's a great feeling, the feeling I have when I hold a gun in my hand. I have no fear. I get excited.\n\nIf you got a firearm you have power. Guns are all over the Western Cape. Guys who do house robberies bring the guns to the merchants. But most guns in the Cape come from Faure, the Cape Corps. Rasheed Staggie drove in there and stole a lot of guns (he went to prison for that).\n\nHere they use 9mm, Baretta, PT92, Titanuim, automatics with extension magazines. There are a lot of guns here. The HLs, Jesters, Americans all have guns. We are 10 guys and maybe we have one or two. Then maybe we see a guy who wants to shoot an HL and he's a Clever Kid and his shooting at them but running in our street. So we take him and take his gun. Every gun is a lot of power.\n\nGuns give you respect. It makes people afraid and now they want to be your friend. And you know why they are your friend. For now. Really it's not the gun but the guy behind it. How he uses it. How he goes from corner to corner, hideout to hideout shooting. It's all about how close you can shoot before the cops come. When the cops come you must just be cool, walk slowly \u2013 it's how you act under pressure.7\n\nClifton, Hanover Park, 2014\n\nThe pistol in my hand was heavy, dull silver with a black grip. I pulled back the slider, clicked a bullet into the breach and flipped off the safety. It was unnerving how powerful the weapon made me feel. It dared me to pull the trigger. 'Nine millimetre Beretta semi-automatic,' said the young man who'd transferred it from his belt beneath his shirt to my hand. 'Nice gun.' I popped out the magazine (full), unloaded the handgun and handed it back to its owner who, as a member of the Mongrels gang, undoubtedly had no licence for it.\n\nThe handgun, an object of almost mythical significance among gang members, is a good starting point towards understanding the environment in which many young people on the Cape Flats grow up. Their first choice is often the 9mm Parabellum. It has a bullet about a centimeter in diameter and two centimeters long. This can be raw lead, jacketed in brass or hollow nosed. The latter, on contacting a bone, will splay outwards, causing immense damage. The impact of the 9mm cartridge is so powerful that it can impart hydrostatic shock \u2013 remote wounding beyond the impact point \u2013 on living targets. It's deadly and accurate at distances of up to 50 metres.8\n\nIn Cape Town, someone dies almost every day from the impact of a 9mm bullet. Most of the victims and the shooters are between the ages of 15 and 23, though children as young as two have been hit by stray ordinance. It is worth asking why such a deadly weapon is readily available and why young people feel the need to own and use it.\n\nAfter the Sharpeville massacre of anti-passbook protesters in March 1960, the United Nations imposed a trade ban on arms to South Africa. The country, with help from Israel, rapidly set up its own armaments factories and became virtually self-sufficient in the production of small-arms.9 Using the Italian Beretta 92F as a template, Denel, South Africa's arms production division, began manufacturing the Z-88 pistol, known as the Vektor SP1. This was made in large numbers and became the standard sidearm for the police and defence force.\n\nAfter South Africa's withdrawal from Angola and Namibia between 1989 and 1993, Department of Defence budgets were cut. Following the 1994 transformation of State power, the defence industry continued to shrink and restructure. In order to survive, it turned to the export market, with considerable success. Between 1996 and 1998 small-arms exports were valued at R180 873 000, with top customers being Colombia, Ecuador, Mexico, Peru, Venezuela, Jordan, Kenya, Ivory Coast, Taiwan, Singapore, New Zealand and Germany.10\n\nMost sales, however, were local. Around three million handguns are presently registered to private owners in the country with the most common listed being the 9mm Parabellum. There are no figures for unregistered guns, but they are undoubtedly extremely high. There are several reasons for this. In the 1980s and early 1990s, the apartheid government distributed thousands of weapons to the paramilitary groups of the Inkatha Freedom Party in KwaZulu-Natal to prevent the ANC from consolidating political support. These arms were never fully accounted for and many came to be used in criminal activities. Private gun owners are also notoriously negligent and are targeted by criminals seeking weapons. Thousands of handguns are stolen every year and, by definition, fall into the hands of criminals.\n\nPolice and defence force armouries offer a third source of weapons from where theft is intermittent but, in some cases, considerable. Between 1994 and 1998, 112 692 weapons were 'lost or stolen' from these armouries. Between April 2004 and March 2011, 20 429 police firearms were 'lost or stolen'.11 One police station alone, in Umtata, the former capital of Transkei, 'lost' 638 handguns. In 2009 and 2010 the loss of firearms from the SAPS averaged 10 a day. These weapons, now illegal, are supplemented, from various sources, by such unlicensed weapons as R1 and R5 assault rifles, shotguns, .38 Specials, Z88 pistols, Lugers, home-made 9mm zip guns, pangas and knives.\n\nSouth Africa is awash with weapons as a result of this 'leakage', negligence and clearly underhand dealing. In Cape Town's ghettos, the 9mm Parabellum remains the handgun of choice. If you don't own one, it's possible to rent one for a night, with a few rands extra for ammunition. What you do with it is your own business. That business very often involves murder. The crime rates for a single area, Manenberg, underline this:12\n\nFigure 5 Manenberg crime incidents 2004\u20132014\n\nIn Cape Town's high-risk areas, as one young member of the Hard Livings gang told me, bullets don't have names on them. He's not quite correct because some do. They're the ones used to eliminate specific people, usually opposing gang members. Very often, though, victims are arbitrary. They're caught in the crossfire, are subject to mistaken identities or are simply picked off randomly by a new gang member proving he has the guts to kill.\n\nAn example of this, among countless such stories that appear regularly in the press, took place on the evening of Wednesday, 14 May 2014. A number of teenagers and younger children were in a shop in Wesbank township playing video games and listening to music when two men stormed in and began firing at them. At least 15 gunshots were counted. Some youngsters were shot in the chest, arms and back, others were cut down as they ran. Two of the victims ended up in intensive care at Tygerberg Hospital, the rest were treated for bullet wounds in arms and legs and discharged.\n\nA youngster described the scene to a Cape Times reporter: 'There was blood everywhere. When the shooting finally stopped there were wounded boys lying on top of each other. They were shooting for no reason. None of the guys were gang members.'13 The backstory is all too familiar. The 26 and 28 gangs were warring over turf in the area and the shooters, probably high on tik, mistook the identity of the victims. The gunmen were unidentified. No arrests were made.\n\nI did a 20-month newspaper count from October 2012 and found that 37 people had been killed in gang crossfire in the city and more than twice that number injured. These acts of violence create fear and corrode a community. They're life-threatening situations which cannot be predicted and over which people have no control. In the Wesbank incident, a mother told the reporter: 'I'm scared now because they [the gunmen] might come back. We don't know what's going to happen next.' Fear is pervasive and feeds imagination. People come to expect the worst and responses vary from numbness to paranoia. In places like Manenberg the reality of danger requires no imagination.\n\nIn July 2013 a Grade One classroom at Sonderend school in Manenberg was riddled with bullets during a gang fight, forcing the teacher, Rosemary Adams, and her pupils to flatten themselves on the floor for safety. 'The children have become very nervous,' she said afterwards. 'There are behaviour problems, headaches, nausea and tummy aches. And their parents are also scared. They thought their children were safer at school but now they're keeping them at home.'\n\n'They come to school but you can see they can't concentrate,' said the school principal, Leon Beukes. 'You can repeat and repeat a lesson. But when you ask them afterwards they've forgotten it.'\n\nAt a nearby school in 2013, principal Thursten Brown, watched his school's cohesion fall to pieces. 'Our teachers' morale is low. To get to school some of them have to travel through areas where the gang fights happen. Some have had to duck bullets. Can you imagine starting your day like that? Pupils hear gunshots and wonder if maybe one of their relatives has been injured. Some miss chunks of work because they missed school out of fear of being caught in a gang fight.'14 Week after week, newspaper headlines reflect the chilling story:\n\nThree-year-old gunned down in Manenberg\n\nBaby caught in the crossfire\n\nMother, 24, killed in crossfire\n\nSix-year-old girl shot in the crossfire\n\nThree children wounded in Hanover Park crossfire\n\nTwelve-year-old Sade Boltman killed in crossfire in Bonteheuwel\n\nNeighbourhood watch volunteer Soroya Nordien gunned down in Lavender Hill\n\nFour youths in Elsies River shot in their foreheads by unknown gunmen... no one has been arrested\n\nFifteen people killed in Lavender Hill in four months\n\n32 attempted murders in seven months. Gangs suspected\n\nFour people were killed in Hanover Park in as many days\n\nGang wars see five teens killed in three weeks\n\nNo convictions in 87 cases of gang violence\n\nThese kids are ready to kill\n\nStray bullet claims another life\n\n28s gang member dies in a volley of shots\n\nSix state witnesses killed by 28s gang to silence them\n\nGirl, 15, caught with 9mm pistol in Hanover Park\n\nOne gang murder each day\n\n'In a month I'll be dead'\n\nI saw dogs eating the brains of the boy they shot\n\nA survey of children in Manenberg by The Trauma Centre indicates the disturbing level of trauma they experience on a daily basis:15\n\nFigure 6 Trauma among children in Manenberg\n\nGiven alternative choices, it's unlikely that any of the perpetrators or victims of gang violence would want to live in these conditions. The situation in which young people find themselves in many areas of the Cape Flats is \u2013 by any gauge of human rights \u2013 intolerable.\n\n***\n\nThe World Health Organisation defines violence as 'the intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation.'16 Although the WHO statistics on international violence date from 2000, they are instructive. In that year, 1.6 million people died of interpersonal, self-inflicted, collective or political violence. Of those, more died from homicide than war, but most (815 000) died from suicide. A disturbing nine out of ten of all violent deaths took place in countires with large populations of low to middle-income earners. These are mostly in Latin America and Africa. Nearly eight in ten were males and the highest number of these were young men aged 15 to 29. The lowest homicide rates, as to be expected, were recorded in Sweden, Norway, Finland and Denmark.\n\nA 2010 study by the United Nations Office on Drugs and Crime found that Southern Africa had one of the highest murder rates in the world (30.5 per 100 000)17. Cape Town's average murder rate fell slightly between 2008 and 2011, but by 2015 it was the highest in a decade at 55 per 100 000. This number masks huge internal disparities. In the poorest neighbourhoods of the city, such as Khayelitsha, Nyanga and Gugulethu, where nearly half the city's homicides take place, it's much higher.18 In Nyanga, the online newspaper GroundUp estimated the murder rate above 200 per 100 000.19 These murder rates are higher than in some countries at war. However, in the wealthy suburbs of Camps Bay, Claremont, Rondebosch and intermediate suburbs of Woodstock and Table View, the rate was just above the world average of 6.9.\n\nFigure 7 Cape Town murders per 1 000 (2013\/14)\n\nMurder, however, makes up only 2.5 per cent of all violent crime in Cape Town. While there were 17 805 murders in South Africa in 2014\/15, a total of 600 000 other violent crimes, including attempted murder, rape, robbery and assault, were also reported to the police. In 2012 contact crime in the Western Cape was 1 852 per 100 000 and has been increasing gradually.20\n\nCrimeStats SA recorded the province's worst 10 precincts in 2015. Nyanga appeared in almost every category \u2013 murder; attempted murder; culpable homicide; sexual assault; assault with intention to cause harm; common assault; robbery; malicious damage to property; arson; carjacking; truck hijacking; public violence; kidnapping; burglary; robbery at residential and non-resedintial premises and illegal possession of firearms. Close behind it were Kraaifontein, Delft, Parow, Mitchells Plain and Bishop Lavis and central Cape Town. Highest for drug offences were Mitchells Plain and Kraaifontein, contributing to Cape Town's rating as the country's drug capital.21\n\nAs we have seen, most perpetrators and victims of urban violence in Cape Town are ghettoised men racially defined as coloured or African and aged 15\u201325. A former Khayelitsha gang member, Lerato Kossi, says of this critical age: 'It's when your fire is really burning.' Sylvia Ramos, writing evocatively about a similar situation in Brazil, says this is 'the age of death, the colour of death, the gender of death and the geography of death'.22 The introduction to Youth Violence: Sources and Solutions in South Africa puts the plight of these young men plainly:\n\nWe are concerned that too many South African children are growing up in dysfunctional families, poorly performing schools and violent neighbourhoods \u2013 and that unless we address these problems we will raise another generation of children who do not know any other way to solve a problem than to resort to violence.23\n\nFrom around 2000, South Africa began passing through what might be termed 'a demographic youth bulge' in which the largest percentage of people in the Western Cape were teenagers. This was caused by both a high birth rate in the late 1980s and early 1990s and in-migration from rural areas. This unusually high number of youths can be seen as an important driver of violence in Cape Town. We know that crime, particularly violent crime, is committed almost exclusively by young men, so as the population bulge entered the dangerous years of teens and early twenties, Cape Town became more violent.24\n\nCrime statistics, however, do not sufficiently explain the extraordinary level of violence in the city. Why do young men kill for a cellphone, beat someone senseless for a few rands or rape without compunction? It might seem obvious that poverty drives both crime and violence, but this is not supported by statistics. Violence tends, instead, to be concentrated in areas with the greatest income inequality. Youths mostly become involved in crime and often-associated violence, it seems, in order to redress the exclusion they feel through not having the material 'stuff' others have that defines social inclusion.\n\nViolence is therefore more likely to exist where there are pockets of poverty surrounded by areas of relative wealth, where there is a high youth population, low employment, limited state services and illicit economies. Hostility may often simply be an attempt to ward off humiliation, shame and disrespect.\n\nThe political climate is another trigger for violence. During apartheid, violence against people who were not of European descent was sustained by law and justified by religion. It became, to quote political researcher Anthony Altbeker, 'part of the ambience of a society in which it was understood by everyone, even by those who denied it, that a small minority lived the good life only because it kept its boots firmly on the necks of everyone else.'25 In addition, in defence of apartheid, thousands of white teenagers were conscripted and sent to the front line to fight 'communism'. Within the cities, the state viciously confronted millions more who resisted the boot on their necks and who were forced to confront oppression with violent uprising. The third strand of underlying violence emerged as the exiled African National Congress built and trained an army from those who escaped conscription or oppression at home and fled over the border. Violence became the legitimate means to oppose and defend the future of what was to become a democratic state in 1994.\n\nSubtle contributions to this process came from the nurturing of resentment on all sides, an almost instinctive resistance to authority and a gun culture with access to a frightening array of weaponry. The waters of the well, poisoned through legitimised violence, rose to the surface again from the disappointments felt by the newly enfranchised but still deeply disadvantaged poor. Despite South Africa's excellent Constitution, at street level the rule of law, if it is considered at all, remains an aspiration and not a reality. As Altbeker points out so perceptively:\n\nWe have yet to learn the conventions and civilities, the social graces and the urbane niceties that are assumed in our Constitution; because, though we have slipped off the shackles of oppression, we have not yet built a society that is whole and stable and which knows itself.26\n\nAlso, under apartheid, the activities of some gangs were covertly sanctioned by the state in return for their maintaining control over political activists and informing on covert strategies of the United Democratic Front and African National Congress. For example, drug merchant Jackie Lonte developed drug connections through the Civil Cooperation Bureau in return for 'dealing' with UDF supporters.27 In their research into crime networks in Cape Town, Charles Goredema and Khalil Goga found that:\n\nIn exchange for turning a blind eye to their activities, the state used local gangs to target anti-apartheid activists for assassination. The symbiotic relationship between the gangs used in this way and the state drastically increased their power and influence on the Cape Flats. Consequently, supply lines proliferated and drug dependence in communities escalated.28\n\nIn the moral mutability of such times, social norms \u2013 unanchored in established conventions \u2013 are fluid and open to interpretation. How they are applied becomes conditional as people glance sideways to see the steps appropriate to the dance. A lawbreaker or a violent act may be condemned until the benefit of following suit outweighs the value of disapproval. In a 'butterfly effect', where light wingbeats might precipitate a hurricane elsewhere, small transgressions grow until norm violations become more common, drawing in people who would not ordinarily do what they know to be wrong. This weakens inhibitions on criminality. To quote Altbeker again, one of the key factors driving the crime wave 'may be nothing more that the fact that violence has become so pervasive... the meltdown, having started, may now be feeding off its own energy.'29\n\nIf we agree that governance is the power to legitimate violence and to levy taxes, in the city's low-income areas \u2013 particularly in the older townships created to house people uprooted by Group Areas removals \u2013 this ability is owned by other than the state. Its failure to control these areas has permitted the creep of criminal governance which provides legal and illegal goods and services which the state does not provide. These include employment and the levying of 'protection' taxes on businesses in the area.\n\nCriminal networks exercise control through threats and acts of violence by way of extortion, control of drug turf and taxi routes, club bouncers, carjacking, robbery and many other illegal activities. Failure to comply evokes personal or property damage or, not infrequently, death. In this process, 'big men' and their gang-backed networks became alternative sources of authority and dispute resolution.30\n\nThere is possibly a deeper and more cynical reason for the violence of criminal governance. Street-level violence may be tolerated and encouraged in order to force state and city governance to keep its distance, compel neighbourhood obedience and offset the testosterone-fuelled energy of the teenage 'soldiers' essential for turf protection. This tolerance of violence may occur even though it must, at times, conflict with the smooth running of the criminal economy.31 It acts as a warning to anyone, or any other gang, inclined to challenge the de facto holders of neighbourhood power.\n\nWhen state institutions tasked to protect residents are seen to be failing, crime victims are more likely to turn to non-state structures such as vigilantes, powerful taxi drivers or local 'big men' who \u2013 for money or the sheer hell of it \u2013 turn assumed perpetrators into victims and often kill them.\n\n***\n\nA question worth considering is whether a dangerous environment breeds violent youngsters or whether their innate violence seeds a high-risk environment. The answer is not an easy one, but the probability is that they feed off each other. It takes angry young people to make a neighbourhood violent, but the dynamics within families, schools and peer groups of the neighbourhood create the volatile mix of anger and shame that boils into violence.\n\nChildren with parents or caregivers unable or unwilling to be a responsive 'other', as we have seen, have trouble sustaining emotional connections and struggle to find their place in the world. They develop aggressive behaviour and conclude that aggression gets them what they want. Their response to rejection, abuse and abandonment is to lock their emotions in a psychological vault. Suppressed anger and shame earn emotional interest. Psychologist James Garbarino has found that these negative emotional bank accounts are often bloated with fear and humiliation.\n\nFor some boys the psychological vault cannot hold all the hurt and anger that is stored there. Events \u2013 sometimes what appear to be trivial events \u2013 trigger a break that results in violence.32\n\nYoung people under these internal and external pressures are desensi\u00adtised to empathy and fail to see the humanity in others. The resulting depersonalisation offers unlimited possibilities for violence because the greater the distance between them and others, the more likely they will act aggressively without constraint towards others.\n\nGangs operating among disaffected youths do so in a particular moral universe. They demand honour and justice within a circle and legitimate aggression to those outside it. This circle, sometimes expanding, sometimes shrinking to almost nothing, is a wall of defense against hurt and shame. According to psychologist James Gilligan, shame imposes the fear that one will cease to exist, with the prospect of psychic annihilation:\n\nNothing seems to threaten the human spirit more that rejection, brutalisation and lack of love. Nothing \u2013 not physical deformity, not debilitating illness, not financial ruin, not academic failure \u2013 can equal insults to the soul. Nothing compares with the trauma of this profound assault on the psyche.33\n\nThose who are shamed are open to committing violence and aggression. This is because they know that acts of violence against themselves or others are a reliable method for reasserting their existence when life experience has denied it. 'I hurt; therefore I am.'34\n\nYoung men with this background fear to ever lower their guard. They remain vigilant against insult or perceived threat. They cannot reach beyond their survival ethic or show their vulnerability. They cannot reveal the hurt child inside themselves. In his work on what he calls 'lost boys', Garbarino looked beyond the posturing and bravado:\n\nLost boys are traumatised boys. They do many things in a failing attempt to cope with their trauma, but rarely do they have the resources or knowledge to cope effectively and in a socially acceptable way.35\n\nAn additional problem with youths in gangs is that they have an acute sense of their short mortality. Trauma, together with living in extremely dangerous neighbourhoods, produces what could be described as 'terminal' thinking. This undermines any sense of security in the future and is of serious concern in the development of any programmes for high-risk kids. If you don't expect to live past 25, why have safe sex or stay in school or study or drive carefully or avoid drugs? Why listen to anyone beyond your circle if you don't see a future?36\n\nWhen young people feel affirmed, respected and loved, they are much less likely to turn to violence and less likely to be influenced by a disorganised and dangerous environment. So one of the solutions to both gangs and violence is to ensure the safety of young people at home, at school and in their neighbourhoods. This will affirm them and ensure they are respected for pro-social behaviour. Unless we do this, if we fail to eliminate poor parenting, prejudice and massive disparities of wealth, South Africa will continue to be a very violent society.\n\nDrugs: High and unhappy\n\nI do stuff to get drugs. My friend is on drugs \u2013 my whole circle of friends are on drugs: unga, tik, buttons. This stuff is a very big problem. Every day we are watching for the shipments, when the Somali comes. We rob money and cellphones. But when the guys want to stab I say 'No. No', we don't want that. You can go'. If you hurt other people you will get hurt yourself.\n\nIn the morning I have to smoke unga \u2013 R20. Then to get the power to go into the day I need some tik. Then when I smoke a pakkie I have the power to do things. With that power I get money quickly, you understand. To do the things I have to do \u2013 then I have the money for the day. For that maybe R100. Friday, Saturday I need maybe R200. I make the money robbing. I steal anything I know I can sell. You go to Nyanga Junction you see people like me with caps or clothes and stuff they're selling to the people. All stolen. Ten thousand people needing drugs. It would be better if we had a way of getting an income. I will work, you know, but mostly easy money is better.\n\nIf I come to an area and I see there are no gangs and there are people who use drugs, there's a market. I go to Manenberg and I get some drugs and I begin to sell them. That way I get them to be with me because I have the drugs they're using. Most of the time it's because of the drugs.37\n\nLinkie, Manenberg, 2015\n\nIn Cape Town I'm watchful, interested in who's on the streets and what they're doing. In the eyes of drug dealers, that translates into someone wanting something, so I get approached. Cannabis, tik, heroin, cocaine, I've been offered everything but buttons (mandrax) and nyaope (a mixture of tik, heroin and cannabis), which they know people like me don't generally use. In this city drug sales are huge and 'leisure' drugs are a massive problem. South Africa is one of the world's largest importers of illicit ephedrine and pseudoephedrine, two of the precursor chemicals used to manufacture methamphetamine (tik). South Africa is also the largest producer of cannabis \u2013 about 2 500 metric tonnes annually of the world total of 8 900 tonnes. Between 2008 and 2010, 17 820 people were admitted to treatments centres in the Western Cape for non-alcohol drug abuse.38\n\nIf used in excess, no drug can be described as 'good', whether legal or illegal. Drugs taken by a pregnant mother, as we have seen, can cause disastrous harm to her unborn child. But what about their effect on teenagers? In Cape Town there's no shortage of illegal drugs. Most young people, if asked, could quite quickly locate a supplier of cannabis, mandrax, cocaine, crack cocaine, ecstasy, LSD, kat, heroin, crystal meths (tik), unga (a heroin derivatave) and nyaope.39 This ready access is having a devastating health effect in the province and, particularly, in Cape Town.40\n\nA survey among high-school learners in the Western Cape between 2005 and 2011 found that between nine per cent and 12 per cent were regular drug users with cannabis and tik being the most common.41 Another survey of learners in grades eight to 10 in the province during 2011 found that 12 per cent of learners had been offered drugs and nearly half (46.6 per cent) reported having seen drugs being sold.42 Among users, 56 per cent were aged 11 to 35, with 30 per cent under the age of 25. For some, the starting age for drug abuse was eight.43\n\nConverted into numbers, these percentages tell a sad story. The 2011 National Census found just over a million people in the Western Cape to be between 15 and 24.44 A drug use of 12%, indicates that about 120 000 young people could be regularly using some type of hard drug. Most of these would be within the City of Cape Town. The street price for drugs in 2014 was roughly as follows:45\n\nFigure 8 Street cost of drugs in Cape Town\n\nExtrapolating from surveys to total population has its problems. Categories often don't quite match, but such an exercise does give a general sense of scale even though prices and what's 'cut' into the drugs vary considerably. If 'regular' use means once a week (it's usually much higher), 120 000 young users of cannabis or mandrax would net R6 million for dealers. This figure excludes older users. If the sales were for tik or cocaine, syndicate gross income would be R33 million a week, tax free in the Western Cape alone. This goes some way to explain the lucrative nature of the illegal drug trade and the deadly defense of sales' turfs across the city. Given that most of these drugs are being bought by unemployed youths, it also goes a long way to explain the crime problem. There are other consequences to consider. In 2012 alone the Financial Investigation Centre (FIC) estimated drug-related deaths nationally to be 842 184.46\n\nThe volume of drug use begs an obvious question: why do people use such dangerous substances and, more importantly, why do they become addicted? The answer to the first question comes in two parts. They use them because it's the policy and goal of druglords to ensure the highest possible rate of addiction among clients. By making drugs illegal, we have handed the supply to unregulated, unscrupulous cartels which have not the slightest concern for the welfare of their customers. The second answer is that drugs aid socially marginalised and economically excluded people to cope with the stresses of their environment.\n\nDrugs are attractive because they deliver, in the short term, what's asked of them and for this reason they've been used by humans throughout our sapient existence. The pursuit of pleasure is one of our major goal-directed endeavors. We all seek highs in different ways such as sport, music, literature, dancing, money, food and sex. In attempting to understand excessive use, it's instructive to know their chemical effect.\n\nLeisure drugs can strongly alter brain activity, triggering dopamine pathways to our prefrontal cortex and, particularly, to the nucleus accumbens, our so-called 'pleasure centre'. This zone plays an important role in laughter, reward and reinforced learning as well as fear, aggression, impulsivity and addiction.47 Higher dopamine concentration was seen, for example, in the nucleus accumbens when subjects believed they were being given money and increased activation was observed among men viewing pictures of attractive women.48\n\nPart of the brain's mesolimbic dopamine pathway is to the prefrontal cortex. Continued drug-induced dopamine production causes over\u00adproduction of glucocorticoid hormones, increasing the desire to repeat the process.49 This can happen with any user, but damage to the prefrontal cortex triggered by prenatal and immediate postnatal impairment degrades a person's exercise of free will, as we have seen. It can cause both mental steering and braking systems to fail.50 At this point, for some people, the door to addiction begins to open.\n\nThe initial attraction of drugs involves dopamine stimulation beyond the 'highs' of more normal pleasurable activities. This is generally recreational, extremely common and relatively few young people move beyond it. You can be a regular drug user and have resistence to the addictive potential of the drug. A second, more pathological phase begins when the amount of drug used increases, but the taker is in most ways still 'normal' and functioning in society. Users believe they 'have it under control'. A third and final phase involves loss of control when drug-taking becomes the individual's main goal-directed activity.51 At this point, behavior is governed by the uncontrollable over-valuing of the drug and by a growing insensitivity to the deterrent value of potential punishment.52 In all cases, drugs essentially cheat the biological purpose of reward, with natural dopamine stimulation to reproductive fitness traded for a cheap hit.53\n\nAddicts at this stage generally lose their behavioural inhibition, are intolerant to delayed reward and have an impaired ability to consider the consequences of their actions. Their brains are said to have arrived at a new 'hedonic set point', the place at which they feel 'normal'. This point, known as allostasis, is their desired 'self' and a non-drug state is felt as pathological, unpleasant or deeply painful. The person no longer takes drugs to feel high, but to feel right. All impulses are directed to its continued attainment and use. This mental condition is known as anaplastic \u2013 the brain is physically altered:\n\nThe addict does not develop a response to drugs that is completely different from that of resistant individuals but is principally an individual who cannot adapt to the changes in the brain induced by the drug. As a consequence, vulnerability to addiction can be con\u00adceptualised as involving a degree of 'anaplasticity', the inability to recover a lost function, rather than a unique sensitivity to the drug's deleterious effects.54\n\nAt this stage drugs are not only wanted and needed but also deeply missed when they're not present. Their absence is felt as the irreplaceable loss of something very dear and precious, a pathological mourning and physical craving that cannot be overcome. Young addicts in need will go to extreme lengths to obtain a hit.55 In neighbourhoods like Manenberg, Nyanga and Hanover Park they're prepared quite literally to kill for drugs. When turf wars break out, 'tik soldiers' are given guns by gang members unwilling to risk death themselves and sent to war against the 'enemy' who are quite likely to be addicts too. They're paid in drugs.56\n\nA seemingly obvious conclusion is that the cause of addiction is the chemicals you take. There's a strong probability that it's a fallacy and to understand addiction we have to probe deeper. The first step is to ask why some young people resist taking drugs despite their easy availability while others fall prey even before they're teenagers.\n\nAn American longitudinal study by Jonathan Schelder and Jack Block found that among those who went on to become addicts, 'problem drug use [was] a symptom, not a cause, of something else \u2013 personal social maladjustment.'57 Psychologist Gabor Mate correlated this finding: 'The basic cause of addiction,' he writes, 'is predominantly experience-dependent during childhood and not substance-dependent. The current conception of addiction is ill-founded.'58 What does he mean by that? He's saying that people are more likely to get addicted in an attempt to dull the pain of their damaged childhoods than because of the drugs they take. Child abuse, he says, is as likely to cause drug addiction as obesity is to cause heart disease.59\n\nCanadian researcher Bruce Alexander found that isolation and loneliness cause people to look for relief. 'They find temporary relief in addiction because it allows them to escape their feelings, to deaden their senses and to experience an addictive lifestyle as a substitute for a full life.'60\n\nOne of the solutions to this loneliness is to bond with a drug like heroin, cocaine or tik which, for a while, wraps its arms around you and keeps you warm. Another solution is to bond with a subculture that takes those drugs \u2013 a clan on the same mission facing the same pain and dangers. British investigative journalist Johann Hari, in his study of drug use, found that such a subculture offers an identity, a family, a life of highs and lows instead of relentless monotony.\n\nThe world stops being indifferent to you and starts being hostile \u2013 which is at least proof that you exist, that you aren't dead already. When you have been told you are a piece of shit all your life, embracing the identity of being a piece of shit, living openly as a piece of shit \u2013 it seems better than being alone.61\n\nThis calls for a shift in perspective. The generally cited causes of the drug crisis in Cape Town are the addictive nature of chemical substances and the syndicates and gangs which sell them. The standard response, therefore, is to amp up drug busts, increase penalties for use and marketing and to jail offenders. That's what American literature on the War on Drugs would have you think.\n\nThe sheer volume of drug trade in the city, however, is ample evidence that this strategy is not successful. This 'war' has been waging since the 1930s. It's almost exclusive focus has been the chemical effect of drugs on the human brain and the potential 'colonisation' of our minds by illegal chemical substances. The cause of the problem is seen almost exclusively as the drug itself and those who supply it. The American response in terms of this perspective has cost billions of dollars and involved shooting wars, aerial chemical defoliation, kidnapping, political destabilisation and tens of thousands of deaths.\n\nFocusing on drugs and their marketing masks the root of the problem \u2013 early childhood deprivation and the environment which triggers drug over-use. The driver is the need young addicts have for the love and emotional support they've been denied. Addiction, in these terms, is a family and neighbourhood malfunction of which excessive drug use is a symptom. It's a disease of loneliness and deep sadness. The solution, therefore, lies in support for early family bonding and not a War on Drugs. There is another way, which will be discussed presently. But we first need to explore another neighbourhood problem which, for many, is equally toxic: education.\n\nEducating for failure\n\n'You breathe in oxygen through your left lung and breathe out carbon dioxide through your right lung.' That's what a life-science teacher taught her class at a Cape Town school where I worked for several weeks last year as part of my teacher training.\n\nWhen I arrived at the school the first time, I noticed that latecomers were locked out of the school grounds for the first period. That's reasonable. But when the latecomers were let in, they had to leopard-crawl across the tarmac to their classroom, a punishment aimed purely at demeaning them.\n\nCorporal punishment may be banned, but caning still occasionally takes place. However, the standard punishment inflicted upon students in this school is frog-hopping, which is exactly what it sounds like: all day long children who have been punished can be seen hopping up and down the corridors. It's funny at first, but it's undignified and the students hate it. There is no detention \u2013 because the teachers aren't prepared to hang around after school hours.\n\nI witnessed some strange things: a teacher holding a terrified student against a wall, then shaking him by the ears and students being forced to sit inside a wall shelf in the most awkward positions. And none of it helps terribly much. Classes remain chaotic. Very little learning takes place.\n\nTeaching in the morning was particularly challenging. The students were listless and tired. The first time I taught in the morning, I asked the students why they were so lacking in energy. The answer was startling: they were hungry; many of them would receive their first meal of the day at about 11am from the school feeding scheme.\n\nThe principal of the school was an insipid man, but one thing would bring him out of his shell: the opportunity to Bible-punch at assembly. And every day in many classes there's sermonising, praying and religious indoctrination. When teachers are out of their depth with the subject they're supposed to teach, religion may be an easy substitute. One teacher said to his class: 'You're not here because you're intelligent. You're here because of Jesus.'\n\nTeacher (anonymous for fear of dismissal), GroundUp, April 2015\n\nSouth Africa's education system is, by default, deeply implicated in gang formation in Cape Town. It fails to provide a useable qualification or a safe learning environment to almost half of those who enrol. Schools on the Cape Flats produce young people who have so few life options that, for many, becoming a gang member is almost inevitable. Simply getting to school may require joining a gang in order to ensure safe passage through the school gates.\n\nSouth Africa has achieved a massive increase in access to education since 1994, but the system seems unable to retain learners for long enough to prepare them adequately for the world of work or life in general.62 According to Africa Check in 2015, 'Results from international, standardised tests show that between 75 per cent and 80 per cent of South African schools are not able to impart the necessary skills to students.' These schools, it concludes, are effectively dysfunctional.63 The problem is deeply embedded in the system itself.\n\nAt the end of 2013, for example, 562 112 pupils wrote their final National Senior Certificate (Matric) exams. Early the next year 78.2 per cent found they had passed. The Minister of Basic Education, Angie Motshekga, said she was delighted that the percentage was up 4.3 per cent from the previous year. The following year, however, it had dipped to 75.8 per cent. Those who passed had succeeded in a schooling system that required a pass mark for languages and maths of only 40 per cent and 30 per cent for all other subjects. Regardless of these low benchmarks, more than half the pupils who had started school with the 2013 completing class (699 715 learners) had dropped out of school before reaching matric.64 Despite the inevitable round of congratulation and not detracting from the hard work put in by half a million pupils, the pass rate masked an education system in deep trouble. Only one in three pupils had sufficient marks to attend a university, creating a potential loss of 337 267 young people to higher education.65\n\nAccording to Nicholas Spaull, an economist at Stellenbosch University, for every 100 students who started school in 2003, only 49 made it to matric, 37 passed and 14 qualified to go to university. Calculated this way, the 'real' or through-put pass rate in terms of the number who started school 12 years previously was about 36 per cent.'66 If a 50 per cent pass mark was required in all subjects, the actual matric pass rate for 2013 would have been between 22 and 24 per cent. Spaull discovered that students were pushed through the system until grade 10, at which point schools realised that if they put these learners through, they were not going to pass grade 12. 'So they weed out these students.'67 The matric pass rate is thus bumped up and gives no indication of how the 50 per cent who fall by the wayside are doing.68 In this way, the system leaves behind more than half a million people a year with little or no proper education.\n\nMary Metcalfe, former head of the Witwatersrand University School of Education and a former provincial government minister for education in South Africa's Gauteng province, echoed these concerns: '[The pass rate] doesn't tell us about the large number of children who didn't make matric, who didn't pass grade 10, who didn't pass grade 11 and who failed at grade 12.'69\n\nThe matric results also conceal the underperformance of the majority of pupils who do, in fact, write the examination. Strong results showings in a minority of schools mask the poor performance of the majority of schools that are judged as dysfunctional. This skews the average and fails to present a true reflection of the situation for most pupils. Vice-chancellor of the University of the Free State and a prominent commentator on education, Jonathan Jansen, has described the country's education system as a massive fraud. 'The government wrongly, but conveniently uses the matric results as a barometer of the state of the school system,' he says, 'when all other data reveal we have been stagnating, or doing worse. If you removed the top 20 per cent of schools \u2013 mainly former white, privileged schools \u2013 from the national averages, then a very dark picture emerges of a mainly black and poor school system performing far below what the combined results show.'70\n\nIn an effort to create the impression of a healthy matric pass rate, education is also being 'simplified'. Curriculum content has been slashed and a sound, general knowledge is being forfeited. According to an Institute of Security Studies report, key subjects such as mathematics have been dumbed down to a choice between mathematical literacy (simple arithmetic) and 'normal' maths. Despite this, according to the study, in 2013 'only three per cent of Grade nine pupils scored more than 50 per cent in maths, with a disappointing national average of 14 per cent in this critical subject.71\n\nAn international survey in 2011 found numeracy among South Afri\u00adcan grade nine pupils to be appallingly low. Of 48 countries participa\u00adting in an assessment of trends in mathematics and science, South Africa came second last \u2013 ahead of Honduras but, in Africa, behind Morocco, Ghana and Botswana.72 Simple literacy is another problem. A survey of grade six pupils across South Africa found that in three out of four schools, between about a quarter and half of the learners were functionally illiterate.73\n\nThe fault is not with the pupils, but with the system of education, curriculum, schools and teachers. The upshot is that each year more than 100 000 young South Africans fail to attain a matric certificate, the very bottom rung of the formal job ladder.74 These figures equate to a deprivation of basic capabilities for over a million people every ten years. Most of these will be concentrated in poorer, more deprived communities. Many use their ingenuity and connections to get back onto the ladder, but great numbers don't. In 2014 in the Western Cape 32 per cent of people under 25 were described in a government report as Neets (not in education, employment or training).75 In age groups between 12 and 16, youths defined as coloured constituted the highest numbers in this category.\n\nA problem associated with the school dropout rate is the level of classroom and playground violence. In a Western Cape study conducted in 2013 covering primary and secondary schools, 28.7 per cent of learners in urban areas reported experiencing some form of violence at school during the previous 12 months.76 This translates into more than a million learners subjected to violence in the form of threats, physical and sexual assaults, robbery, theft and bullying, all of which compound the climate of fear.77 For a Khayelitsha resident this was plain to see:\n\nStanding at the bus stop in the morning on my way to work, I see fear in the eyes of these young kids. They walk to the stop carrying knives in their backpacks thinking who might jump them and steal their cellphone. They know their parents are afraid going and coming to work. They see young and old people being robbed. They know of young girls being victims of gang rape. There are also other young people getting on the bus who've lost track of how many people they've killed.78\n\nThe highest level of school violence nationally occurs consistently in the Western Cape. In the province, between 2008 and 2012, theft at school jumped from 28.9 per cent to 42.2 per cent and sexual assault from 2.7 per cent to 9.2 per cent. More than four in ten pupils reported attacks involving weapons.79 Four out of ten principals and teachers reported that certain areas of their schools were unsafe for learners. The National School Violence Study summed up the problem this way:\n\nSchool violence affects not only the children who are directly victimised in these incidents but also those who witness it. This indirect victimisation contributes to an atmosphere of fear and insecurity at school, which inevitably interferes with learning, stunts academic performance and, ultimately, impacts negatively on the longer-term developmental trajectories of young people.80\n\nMany schools on the Cape Flats are poorly equipped. Teachers frequently and illegally dispense corporal punishment. Levels of peer violence and bullying are high, theft and threats are common.81 What's offered in the overcrowded classrooms is felt to be uninteresting by children with low levels of motivation and who are often hungry. In these situations, many children are being socialised into failure.82 Here's an example.\n\n***\n\nSchool was just a way of passing time. Other pupils felt this too. When I was younger I was in a class where the teacher would almost tear your ear off or put you across her lap and beat you with the heel of her shoe. It was very frightening. I often dreamed about growing up quickly and joining my big brother, working as a messenger or a cleaner and buying myself the latest fashions.\n\nWe were ranked according to the marks we scored in exams. The pupil with the highest marks sat under the teacher's nose and the poor-marks people sat at the back. We were constantly scolded because our clothes were different colours and they should have been a uniform. This happened even in the middle of a lesson! It was very embarrassing. Then you had to cover your books with brown paper and plastic. No vetterige merke [fat marks] were allowed. But how can you avoid getting stains on books when the only table where you can do your homework is where your mother cooks? And you can't sit up late with your books because candles are expensive. You never see any other books, except perhaps if you go with your parents to their bosses' house.\n\nAt the three schools I attended there was always at least one teacher who would beat you with his fist or anything. When I was in Standard One we heard our teacher next year would be Mr Z, the worst teacher at the school. The next year five pupils didn't come back to school \u2013 among them were the brightest students in the class. I remember one of those, Joseph Martin, was later the leader of the biggest gang in Athlone. He has been in and out of prison often. He was a clever student.\n\nFridays were the favourite days for staying out of school. First it is turn-out day [house-cleaning day], then perhaps you had to accompany your mom to the old man's place of work so she can get some money before he spends it on booze. Or maybe we were sent in to get it. Then on Mondays the folks usually stayed at home after a very pissed weekend. You aren't allowed to stay out of school, so on Monday you must have a letter from your parents. My bigger sister would write it because my parents couldn't read or write.\n\nSimon, Hanover Park, 2011\n\nSchool is, of course, more than about learning and passing examinations. It's the most important arena of socialisation in a young person's life outside of home. This is where they come into contact with non-family adults, peers and new ideas about the world and their place in it. It is also their first contact with formal authority. In school, children encounter a new way of ordering social relationships and coordinating activities. In their study of adolescence and delinquency, Nicholas Emler and Stephen Reicher found that, depending on the nature of their childhood up to that point, children will differ in their willingness to make a positive accommodation with bureaucracy.83\n\nThis has little to do with their intellectual ability, but with a host of factors including temperament, role relations in the family, attachment to parents, the interest parents take in education and any early experiences with formal authority such as police, social workers or city officials.\n\nSome children will find school arrangements congenial or at least bearable. They will accept its structures and follow the various regulations of school life. They will persevere at tasks, willingly accept teachers' instructions and become successful students. Along the way they'll improve their intellectual skills. Initially socially and then increasingly as individuals, these children will see a future value in education.84 Children who consider school a means of unwelcome external control rather than a path to personal success will find its authority uncongenial and adapt negatively to regulations, timetables, classroom rules and teacher authority. As a result they will work less effectively and their conduct will be visibly different.\n\nFor pupils who consider school to be boring conformity, it can be reinvested with challenge by systematically breaking the rules as a way of regaining some control of the situation. Whereas more compliant pupils would consider that submission to authority will bring rewards, non-conforming pupils may reason that, for them, the rewards of education are a con. Teachers will generally label these children troublesome and stupid, exerting less effort in their direction. They'll get poorer grades and in turn denigrate the value of academic success. This will effect decisions whether to obey teachers or challenge them, whether to spend evenings on homework or in the streets.\n\nThis has a knock-on effect. Being the first formal institution that most children encounter, school is the basis upon which they construct a preliminary understanding of all formal authority and the principles according to which it operates. It has been found that adolescent attitudes to school rules and teacher authority are closely related to their attitudes to the law and other forms of institutional authority.85 With a severely blurred academic horizon, young people with school problems find greater fulfilment hanging out on the streets. There, without education or employment, it's a debilitating waiting game with no end in sight. Trouble finds willing accomplices in such neighbourhoods. The failure of the education system is, therefore, a major factor in gang formation.\n\nMedia and violence: cause or cure?\n\nVery often, when someone hears I'm interested in gangs, they'll tell me with great confidence: 'It's television. That's where they learn to be violent.' It is true that almost every programme, from cartoons to soapies, has a measure of interpersonal violence. This is echoed in films. Some of it is bloodthirsty and horrific, with blood splashing across the screen and bullet holes in foreheads. Does it teach kids how to kill, rape and throw their weight around against weaker 'others'? It seemed to be important to find some answers.\n\nThe first thing that moving media definitely does is show you relative deprivation, and feeling poor is worse than being poor. In medieval England you could easily see the difference between your hovel and the manor house, your rough shirt and the lord's silk blouse. You walked and he rode. You worked and he played. In Cape Town's sprawling townships, those distinctions can be read from the thin walls of your shack and display themselves on a television screen or, increasingly, arrive in your pocket by smartphone. They glare at you from the pages of magazines and smile beguilingly from billboards. If you're a poor kid, their message is simple and clear: you haven't got what it takes to make it. Within the endless stream of images and information seem to be other more subtle messages: act this way for success, happiness is your right, sex is for the taking, violence achieves your goals.\n\nCopycat violence, particularly, has been the subject of research and argument ever since television became a mass medium. Before that, comics were seen as being implicated and before them trashy novels. Indeed the possible transmission of bad behaviour through the media is never far from any discussion about children and adolescents. So how much screen time are young people in the country consuming?\n\nIn South Africa, though only 60 per cent of households have a TV set, eight in ten people watch regularly, averaging 4.5 hours a day. Nearly one in three access programmes through an internet connection and four in five adults download information by smartphone.86 A survey of Grade 11 pupils at nine schools in low-income areas of Cape Town found that nearly all (96 per cent) had cellphones and nearly half (49 per cent) used them to access the web through a mobile internet connection.87 As a developing country, South Africa is extraordinarily well digitally connected.\n\nWhat is the effect of such high media consumption on young people? There is much controversy and research around this question, mainly from the United States. An analysis by the American Psychological Association found that a typical American child could witness on television more images of death and destruction from their living room than any policeman or soldier in the line of duty in their lifetime. 'Good' TV heroes committed 40 per cent of the violent acts, more than a third of the bad characters weren't punished and more than 70 per cent of the aggressors showed no remorse. They received no penalty for their violent actions.88 Television and movies provide an endless array of role model choices and cultural messages as well as countless 'must-have' products for young people exploring their own image management. Generally those role models are violent and the products unaffordable for kids in low-income neighbourhoods.\n\nOf course a concern is that media violence could act as a behavioural rehearsal for real-life actions. It could, through a process of cognitive restructuring, desensitise young people to the pain of others, reducing their empathy and giving rise to 'compassion fatigue'. Often quoted in the literature is a phrase used by US researchers Brad Bushman and Rowell Huesman that 'the correlation between media violence and aggression is only slightly smaller than that between smoking and lung cancer.'89 The argument is essentially that while TV messages merely prime existing personal scripts in adults, they encode new scripts in the minds of children:\n\nThe changes in how the child perceives the world from viewing violence and the beliefs about aggression that the child acquires from viewing violence are likely to influence the child's behaviour in the long term as much as the specific scripts for aggression that the child learns from viewing violence.90\n\nSouth African media researcher Jane Stadler questions such copycat behaviour. Does TV violence really teach children to mimic it? Are they persuaded to think guns are exciting toys and that violence is an effective problem-solving strategy? Or, she asks, do they recognise it as unrealistic fantasy material that should not be enacted off screen?91 Her answer is that it depends on the context. If they live where they're frequently exposed to violence in their homes and community, TV violence could amplify aggressive response to perceived threats. It could equally increase their fear of violence or provide a safe space to explore their anxieties and fantasies.92\n\nViolent video games, particularly shooter games, are of a higher order of concern. They're seen as being implicated in violent behaviour because, rather than requiring players to be passive spectators, they oblige them to participate in violence as a problem-solving device. Media analyst Gerard Jones, who has designed video games, agrees that some youths can be negatively affected by such games if they themselves are aggressive for some other reason. However, he contests claims that they stimulate copycat behaviour.93 A question seldom asked, he says, is why young people generally love media violence and the opposite of what seems by adults to be good for them.\n\nAggressive kids may be more drawn to violent entertainment precisely because they need a compelling alternative or acting out or because they want to help make sense of their own aggressive feelings. But all children need to feel strong. They need to feel powerful in the face of a scary, uncontrollable world. Superheroes, video-game warriors, rappers and movie gunmen are symbols of strength. By pretending to be them, young people are being strong.94\n\nAccording to Jones, young people use fantasies of combat to access their emotions, to take control of their anxieties, to calm themselves down in the face of real violence, to fight their way through emotional challenges and lift themselves to new developmental levels. They need, he says, to lose themselves in their own stories, face their powerlessness and kill their own monsters created by environmental and possibly biological challenges. In video games they can make things come out the way they want. Perhaps, on the Cape Flats where young people are confronted by the harsh realities of their lives, they may need the harshest, most violent fantasies to help them get through.\n\nIf a young person's real world teaches them that violence is rewarded, the message is that entertainment may reinforce that lesson. In such a case, the problem and the solution lie not with the media, but with how parents model behaviour. This is because the power the entertainment industry has over a young person is usually reinforced by the actions and attitudes of their parents.\n\nNaturally it's tempting to add media violence to the many reasons for Cape Town's gang violence, especially for desensitizing of young people to killing. Life may have dealt them a toxic mixture of anger and shame, few positive role models and a dangerous environment, but Jones suggests that such kids know the difference between reality and fantasy better than adults do. Research suggests that they are open to exploring the cathartic experience of the latter.\n\nMedia violence, cruel rap, harsh hip-hop, rough sex and generally offensive entertainment are appealing to adolescents because they draw a line between themselves and the older generation. They mark a movement into previously forbidden territory and a break with their own past. Some, but not many, youngsters will model on violent characters and believe themselves to be temporarily in their boots as they pull the trigger in the real world. Video games particularly, whether in an arcade or on their cellphones, are a world in which they have a measure of control, somewhere to practice overcoming fear and becoming a hero. This may fly in the face of conventional adult wisdom. But my answer to people who insist on media copycat violence is that television, movies and video games may be places where real violence goes to die.\n\nEndnotes\n\n1. Some of the information in this section is updated from my earlier book, The Brotherhoods (David Philip Publishers, Cape Town, 1984).\n\n2. Sutherland, Edwin: Principles of Criminology. University of Chicago Press, 1924.\n\n3. Sampson. R. J. ( 1987). 'Communities and crime'. In M R Gottfredson & T Hirschi (Eds.): Positive Criminology (Sage, Newbury Park, California, USA) p109.\n\n4. See Charis Kubrin: 'Social disorganization theory: Then, now and in the future'. In Handbook on Crime and Deviance by Marvin Krohn, Alan & Lizotte, Gina Penly Hall (Springer, New York 2009).\n\n5. Sampson, Robert: Great American City: Chicago and the Enduring Neighborhood Effect (University of Chicago Press, 2012).\n\n6. This depiction is from R Stark: 'Deviant places: A theory of the ecology of crime' (Criminology, 25. 893 1987).\n\n7. Interview with Clifton, Hanover Park, October 2014.\n\n8. The name parabellum is derived from Latin: Si vis pacem, para bellum (if you seek peace, prepare for war), which was the motto of the German weapons and munitions company Deutsche Waffen und Munitionsfabriken Aktien-Gesellschaft. It was first manufactured by this factory in 1893 as the Luger pistol and by the 1930s had evolved from a 7.69mm to the 9mm recoil-operated semi-automatic handgun preferred by Hitler's SS. Since then it has been refined, streamlined and made more portable.\n\n9. Lamb, Guy: An Overview of Small Arms Production, Export, Ownership and Proliferation in South Africa (Centre for Conflict Resolution, UCT, February 2000).\n\n10. Lamb, ibid.\n\n11. Grobler, Liza: Crossing the Line: When Cops become Criminals (Jacana, Johannesburg, 2013) p104.\n\n12. Meeting the Needs of Survivors of Gang Violence in Manenberg (The Trauma Centre, 2015). Numbers adapted from Crime Statistics SA.\n\n13. Cape Times, 19 May 2014, p5.\n\n14. John, Victoria: 'Manenberg gang violence: Our rights have been taken away'. In Mail & Guardian 15 August 2013.\n\n15. Meeting the needs of survivors of gang violence in Manenberg (The Trauma Centre, 2015).\n\n16. World Health Organization Report on Violence and health (2002). p5.\n\n17. In Sweden it was 1, in Iceland 0.3 The SA Medical Research Council report for 2008 logged the South African murder rate in 2003\/4 using SAPS figures at 43 per 100 000.\n\n18. United Nations Office Report on Drugs and Crime, 2010.\n\n19. http:\/\/groundup.org.za\/\u00adcontent\/\u00adhomicidal-kid-gangsters-nyanga-east\n\n20. Lancaster, Lizette: Africa Check, 19 September 2013.\n\n21. Crime Stats SA 2015.\n\n22. Shaw, Margaret: 'Addressing youth violence in cities and neighbourhoods', in Youth Violence, op cit. p 376.\n\n23. Ward, Catherine, Amelia van der Merwe, and Andrew Dawes (Editors): Youth Violence: Sources and Solutions in South Africa (UCT Press 2012) p1.\n\n24. Altbeker, Antony: A country at war with itself: South Africa's crisis of crime (Jonathan Ball 2007), p 116.\n\n25. Altbeker, ibid, p98.\n\n26. Altbeker, op cit, p112.\n\n27. Goredema & Goga, op cit, p8.\n\n28. Goredema & Goga, op cit, p8 quoting, in part, Mark Shaw: Organised Crime in Post-apartheid South Africa.\n\n29. Altbeker, op cit, p114.\n\n30. Goredema & Goga, Crime networks and governance in Cape Town, ISS paper 262, op cit, p2.\n\n31. I thank Mark Shaw, Centre of Criminology, UCT, for this insight. In conversation: November 2014.\n\n32. Garbarino, op cit, p91.\n\n33. Gilligan, James: 'I learned this lesson' in Violence, our deadly epidemic and its causes (Putnam, New York 1991). In Garbarino, op cit, p132.\n\n34. See Garbarino, ibid, p132.\n\n35. Ibid, p158.\n\n36. Ibid, p 118.\n\n37. Linkie, Manenberg, 2015.\n\n38. National Drug Master Plan, South Africa, 2013.\n\n39. Ibid.\n\n40. Ibid.\n\n41. Andreas Pl\u00fcddemann and Charles DH Parry: Methamphetamine Use and Associated Methamphetamine Use and Associated Problems among Adolescents in the Western Cape Province of South Africa: A Need for Focused Interventions. Alcohol & Drug Abuse Research Unit, Medical Research Council (MRC), 2011.\n\n42. Survey on Substance Use, Risk Behaviour and Mental Health among 8010 Learners in Schools in the Western Cape Province, 2011. South African Medical Research Council, 2013.\n\n43. National Drug Master Plan 2013 \u2013 2017, op cit.\n\n44. About 1.5 million were between 10 and 24 and 2.5 million from 10-35.\n\n45. National Drug Master Plan 2013 \u2013 2017, op cit.\n\n46. Ibid.\n\n47. One mechanism of transition to intensified drug use is the interaction between glucocorticoid hormones and the dopaminergic system. Glucocorticoid tone is one of the most crucial regulators of dopaminergic transmission activity in the accumbens and these hormones are involved in the pathophysiological mechanisms that induce transition from recreational drug use to escalated sustained drug use. Glucocorticoid hormones increase the activity of the dopaminergic system by acting on the glucocorticoid receptor (GR) expressed by striatal medium spiny neurons that project back to the ventral tegmental area (VTA). In experiments, suppressing the GR in these neurons dramatically reduced the activity of the dopaminergic projection to the accumbens. Administering glucocorticoids repeatedly increased vulnerability to drug self-administration. See Piazza PV, Le Moal M (1996) 'Pathophysiological basis of vulnerability to drug abuse: role of an interaction between stress, glucocorticoids, and dopaminergic neurons' (Annul Review of Pharmacol Toxicology 36:359\u2013 378); Marinelli M, Piazza PV (2002) 'Interaction between glucocorticoid hormones, stress and psychostimulant drugs' (European Journal of Neuroscience 16:387\u2013394); Deroche V, Marinelli M, Le Moal M, Piazza PV (1997) 'Glucocorticoids and behavioral effects of psychostimulants. II: cocaine intravenous self-administration and reinstatement depend on glucocorticoid levels' (Journal of Pharmacology 281:1401\u20131407).\n\n48. Aharon, L, Etcoff, N, Ariely, D, Chabris, C. F., et al. Beautiful faces have variable reward value (Neuron 2001, 32, 357-551).\n\n49. Marinelli M, Piazza PV (2002) 'Interaction between glucocorticoid hormones, stress and psychostimulant drugs' (European Journal of Neuroscience 16, pp387\u2013394).\n\n50. Volkow, Nora, Ruben Baler and Rita Goldstein: 'Addiction: Pulling at the Neural Threads of Social Behaviors' (Journal of Neural Science, 27 January 2011).\n\n51. Piazza, Pier Vincenzo & V\u00e9ronique Deroche-Gamonet: 'A multistep general theory of transition to addiction' (Psychopharmacology (2013) 229, pp387\u2013413).\n\n52. Volkow, Baler and Goldstein, op cit.\n\n53. Malcolm-Smith, Susan, Anne Uhlmann, Anthony Hodge & Jonathan Ipser: 'Affective neuroscience of methamphetamine abuse'. In Substance use and abuse in South Africa by Dan Stein, George Ellis, Ernesta Meintjies and Kevin Thomas (eds). UCT Press Cape Town, 2012, p146.\n\n54. Ibid.\n\n55. It is for this reason that increased punishment yields little benefit. Once a drug is made illegal, there is a point beyond which increases in enforcement and incarceration yield little added benefit. National Drug Master Plan 2013.\n\n56. Interview with Jonathan Jansen, Fusion Manenberg, 2014. This has echoes of the notorious 'dop' system, where workers on wine estates were partly paid in wine, which served to 'addict' them to farm labour.\n\n57. Shedler, Jonathan & Jack Block: 'Adolescent drug use and psychological health: A longitudinal inquiry' (American Psychologist, Vol 45(5), May 1990, pp612-630.\n\n58. Mate, Gabor: In the Realm of Hungry Ghosts: Close Encounters with Addiction (North Atlantic Books, California, 2010) p200.\n\n59. Ibid, p201.\n\n60. Alexander, Bruce: Addiction: The View from Rat Park (www.brucekalexander.com\/articles-speeches\/rat-park\/148-addiction-the-view-from-rat-park). See also The rise and fall of the official view of addiction (www.brucekalexander.com\/articles-speeches\/277-rise-and-fall-of-the-official-view-of-addiction-6). An excellent comic-art description of Alexander's experiments by Stuart McMillen: Rat Park, is at www.stuartmcmillen.com\/\u00adcomics_en\/\u00adrat-park\/#page-35.\n\n61. Hari, Jonathan: Chasing the Scream: the First and Last Days of the War on Drugs (Kindle edition, 2015).\n\n62. Panday, S, Chitra Ranchod, Busani Ngcaweni & Soraya Seedat: 'The situation of the youth in South Africa'. In Youth Violence: Sources and Solutions in South Africa, p102.\n\n63. Africa Check, 25 March 2015.\n\n64. Daily Maverick, 7 January 2014.\n\n65. Dropout is also considerable in higher education, with almost 30% of first-time undergraduates dropping out after only a year and 20% dropping out before completing their degree. Department of Education Report 2005.\n\n66. Africa Check, 13 January, 2015.\n\n67. Mandy de Waal: 'Angie Motshekga's education claims - the true score'. Daily Maverick 19 February 2014.\n\n68. In the Western Cape 48% did not reach matric. Western Cape Development Strategy 2013 report, op.cit.\n\n69. Kate Wilkinson: 'Why the matric pass rate is not a reliable benchmark of education quality'. Africa Check (www.africacheck.org) 7 January 2014.\n\n70. Daily Maverick, op cit.\n\n71. South Africa Futures 2030 - How Bafana Bafana made Mandela Magic (Institute for Security Studies Paper 253, February 2014).\n\n72. Trends in International Mathematics and Science Study 2011 (www.hsrc.ac.za\/uploads\/pageContent\/2929\/TIMSSHighlights2012Dec7final.pdf).\n\n73. Southern and Eastern African Consortium for Monitoring Educational Quality Survey 2007, quoted in Africa Check, March 2015.\n\n74. Data modeled from the GHS for the DoE indicate that some 85% of pupils reach Grade 9. Then drop out increases: 11% of those who start Grade 9 drop out; 16% of those who start grade 10 leave; 24% who started grade 11 dropped out. Source: Department of Basic Education (2008).\n\n75. Western Cape Youth Development Strategy 2013 (Western Cape Government).\n\n76. In 2008 the figure was 15.3%. Ibid p25.\n\n77. Gevers, Anik & Alan Flisheer: School-based youth violence prevention interventions. In Youth Violence: Sources and Solutions in South Africa, op cit, p178.\n\n78. Kossie, op cit.\n\n79. School violence in South Africa. 2012 National School Violence Study\n\n80. School violence in South Africa, ibid.\n\n81. Corporal punishment was banned in schools in 1996 but is still fairly widely practiced by teachers as a method of class control.\n\n82. Half of all pupils surveyed in the 2012 National School Violence Study said they had been caned at school by teachers or the principal.\n\n83. Emler, N & Reicher, S: Adolescence and Delinquency (Blackwell, Oxford 1995) p158.\n\n84. Ibid, p159.\n\n85. Reicher, S & Emler, N: 'Delinquent behaviour and attitudes to formal authority', British Journal of Social Psychology, 3, pp161-8, 1985.\n\n86. The rise of TV everywhere audience report (Discovery networks) and All Media Products Survey 2014.\n\n87. Kreutzer, Tino: Generation Mobile: Online and Digital Media Usage on Mobile Phones among Low-Income Urban Youth in South Africa (MA thesis, University of Cape Town, 2009).\n\n88. Garbarino, op cit, p108.\n\n89. Bushman, BJ & Huesmann, LR: 'Short-term and Long-term Effects of Violent Media on Aggression in Children and Adults' (JAMA Pediatrics 2006) pp348-352.\n\n90. Ibid, p351.\n\n91. Stadler, J: 'Screen media violence and the socialization of young viewers', in Ward, C, et al: Youth Violence (2012) p320.\n\n92. Ibid, p332.\n\n93. Jones, D: Killing monsters: why children need fantasy, super heroes and make-believe violence (Basic Books, New York, 2002).\n\n94. Ibid, p11& 31.\n6. Towards resilience\n\nOne of the most pervasive comments from people I talked to about this book was: 'You'll never be able to solve the gang problem.' It was as if I'd suggested the relocation of Table Mountain. Impossible! I disagree. There's much that can be done. But the first step is that the country, and specifically Cape Town, needs to want to fix the problem. And we need to be realistic about timeframes. Expecting too much too soon will just leave people exhausted and disheartened. We need to pace this process.\n\nWe've seen how, like the ripples from a stone dropped into a pool, the issues around gang formation spread back in time and out beyond the margins of family, neighbourhood, city and country. Any attempt at solutions needs to acknowledge its own boundaries as well as the constraints within which meaningful change is possible. Those involved in international organised crime and syndicates as well as members of gangs within prisons are part of this story. But solutions to these problems rest mainly with Criminal Justice and Correctional Services and are beyond the remit of this book which focusses on adolescent gang membership. There are also certain givens that are with us for the long haul and, like a giant container ship at speed on the high seas, will take considerable time and space to alter course:\n\n\u2022 The level of urbanisation in the developing world suggests that Cape Town will continue to grow in population and structural density;\n\n\u2022 The failure of the international War on Drugs and our inability to curb their sale confirms that drugs have become socially embedded in the lives of many young people, most of whom live in the city's low-income periphery;\n\n\u2022 Policing of transnational or local organised crime, money laundering and smuggler syndicates will continue with varying success;\n\n\u2022 Poverty will, seemingly, always be present.\n\nThese issues are the context within which this study was undertaken and intersect with the lives of young people in high-risk, low-income areas. Within these multiple frames, young people strive for identity in whatever way they can achieve it. Joining a gang is one of those ways. Distilling the elements of gang formation, we can tick off what we know:\n\n\u2022 They're an urban phenomenon found in most cities throughout the world where there's crowding and low income;\n\n\u2022 They tend to occur within particular types or urban structure \u2013 tenements, low-cost neighbourhoods and squatter areas not far from wealthy neighbourhoods;\n\n\u2022 They generally form in areas of relative, but not absolute poverty;\n\n\u2022 They are mainly a male, adolescent phenomenon;\n\n\u2022 They are often school dropouts;\n\n\u2022 Identity and image are of paramount importance for gang members;\n\n\u2022 Their members tend to have issues of parental attachment;\n\n\u2022 Their members might have mental and physical health issues;\n\n\u2022 Drugs are invariably involved;\n\n\u2022 Gangs are often, but not always, linked to a criminal economy;\n\n\u2022 Gang activity can involve weapons and violence;\n\n\u2022 Gangs are an impediment to community and personal resilience.\n\nThough it may seem difficult, given the levels of violence, we need to remember that most gangsters who terrorise neighbourhoods are still, essentially children. To use James Garbarino's term, they are often traumatised and generally 'lost boys':\n\nThey do many things in a failing attempt to cope with their trauma, but rarely do they have the resources or knowledge to cope effectively and in a socially acceptably way. They take drugs. They engage in violence. They steal. They gorge themselves on sex. They join gangs and cults. And when no one is watching or listening to them, they suck their thumbs and cry themselves to sleep.1\n\nIn searching for solutions, we need to know who and what to target, when to act and where such actions would have maximum effect. We should attempt both to alter the trajectories of adolescence-limited delinquents and the preconditions that give rise to life-course criminal persistence. While the latter needs to be addressed at the level of policy, policing and parenting, adolescence-limited delinquency requires engagement at the level of programmes, path, education and empathy. Dealing with adolescence-limited behaviour necessitates the strengthening of personal resilience. Life-course-persistent problems require long-term support work on family and neighbourhood resilience. Each of these feed into the other, of course, but the remedial action is in each case very different. The guiding and essential question is, in all cases: What can we do to help young people live meaningful, resilient lives in environments that favour the development of gangs, crime and violence? What follows is my attempt to answer this question.\n\nPolicies and more policies\n\nIn any national or regional context, 'doing something' involves altering or developing a policy framework within which change can be negotiated or enforced. Across a disturbingly wide spectrum, the various administrations tasked to protect and create opportunities for young people in South Africa have failed to get traction. In this we continue to be deeply unkind to many young people.\n\nThe word 'kind' comes from the Indo-European kunne meaning kin or family, so 'unkind' quite literally means 'without family'. Large numbers of young people in poor neighbourhoods form gangs precisely because they have been un-familied by society. So when we look for solutions, the first step has to be reparation. We have to make amends and restore rights due to young people under the Constitution. These are the right to family and all the things that family implies: care; shelter; a safe environment; adequate nutrition; a useable education and human dignity. These rights are not merely in place to be extolled. They are a constitutional requirement for the development of all young people.\n\nSouth Africa has excelled in thinking about its youth problem. Since 1994, extensive discussion has taken place regarding young people. On paper, at least, the country has some of the most advanced policies in the world. A rough count turned up 32 Acts; White Papers; Programmes of Action; Declarations; Guidelines and Policy Frameworks formulated between 1993 and 2015 dealing with children or youths.2\n\nThe state's primary duties to young people are enshrined in the Constitution; protected in the Children's Act (which deals with child protection and support, parenting, paternity, custody and guardianship); the Child Justice Act (dealing with assessment, detention and diversion of young people in conflict with the law); the Maintenance Act (enforcing financial support); the Schools Act (supporting the rights of learners, teachers and parents) and the Early Childhood Development Policy (in draft form at time of writing but hopefully forthcoming). The problem is the gap between plan, promulgation and enactment. So a first step is to ensure that plans are implemented and national policies adhered to.\n\nRethink early child development\n\nThe obvious and critical place to begin is outlined in the Early Childhood Development Policy (ECDP) draft document of March 2015.3 If it passes into law and is effectively acted upon, it will be the most important step the country has ever taken to protect and support parents and young children. It would ensure and secure resilience in children and youngsters and lead to a reduction of gang activity.\n\nThe draft document takes a human rights approach. Its preamble is a commitment and acknowledgement of the country's responsibility to 'guarantee the universal availability of, and equitable access to, a comprehensive package of quality early childhood development services for all young children from conception until they enter formal schooling.'4 It recognises that the development of South Africa depends on the extent to which it can unlock the potential human capital within its youngest population. Young people, it states, have a right 'to become physically healthy; mentally alert; socially competent; emotionally sound and ready to learn cognitively; socially; emotionally; physically and psychosocially to their full potential.'5 These are absolute and undeniable rights in terms of the Constitution.\n\nThe ECDP acknowledges that certain factors can be highly damaging to the physical development of a foetus. These are, as we have seen, a mother's general health and nutritional status; toxic stress and her use of alcohol and legal or illegal drugs. It acknowledges that these factors can cause long-term brain and cognative damage. It notes that the first two years after birth are critical for healthy growth and development and that nutritional and attachment problems can limit mental and physical development. The policy proposes implementation of a package of services by 2024 which will:\n\n\u2022 Support pregnant women and children under two years of age by promoting healthy pregnancy and providing maternal psychosocial support where needed;\n\n\u2022 Support parenting aimed at love, care, security and responsiveness to children, as well as strengthening cognitive, language, psychosocial and sensorimotor stimulation of the child;\n\n\u2022 Promote at least two home visits by professionals during pregnancy and bi-monthly visits until a child is nine months old;\n\n\u2022 Resource adequate delivery of early child development (ECD) services;\n\n\u2022 Provide pregnant women and parents with the information and skills necessary to be better parents;\n\n\u2022 Help parents avoid the use of harsh discipline;\n\n\u2022 Provide parents with specialised help in dealing with domestic violence, substance misuse, mental health problems, abuse or neglect and disability;\n\n\u2022 Provide parents, primary caregivers and child minders with tools to stimulate a child's language development, imagination, curiosity and critical thinking;\n\n\u2022 Enable parents to understand the importance of early childhood development and how to improve their children's nutrition, health and well-being;\n\n\u2022 Promote parent-child interaction; and\n\n\u2022 Build an understanding of the roles of mothers and fathers, recognising the high proportion of absent fathers in the lives of their children.\n\nThe Human Sciences Research Council study that underpinned the ECDP draft document proposes four key steps necessary to implement efficient early child development. These are:\n\n1. To implement an Essential Package of ECD services;\n\n2. To establish a national management system and infrastructure to improve early child development;\n\n3. To plan for and develop the human resources needed to make the Essential Package universally available;\n\n4. To align public financing and administrative systems to support national ECD priorities.\n\nThe cost of this has been placed at around R17 billion at 2015 rand value. This can be considered against South Africa's 2015 police budget of R82.7 billion. ECD imiplementation represents just 20 per cent of this budget and would radically cut the cost of youth crime in the long run. However, even if the Early Childhood Development Policy is approved, roll-out is not assured. The allocation of funds, a shortage of skills and bureaucracy have a way of blocking the best ideas. Given the skills shortage in South Africa, continuing to allocate jobs on the basis of race quotas rather that the best person for the task is a further problem. Faltering on ECD implementation would be a tragedy.\n\nTogether with the effective implementation of the Child Justice Act and a progressive rethink of the education system, ECD could form a strong base from which to build a new country. It would produce children who are healthy in every sense of the word and youths whose default does not have to be crime and violence. The resultant saving on policing costs alone would be significant. There would be savings in the budgets of the prison services, the courts, health services and private security. The resultant drop in crime rate would boost international investment and tourist confidence. The HSRC's depiction of the potential for improved life fulfillment as a result of early child development can be shown graphically.\n\nFigure 9 Life fulfiment trajectory\n\nThe value, particularly, of home visits, was highlighted by nurse-family partnership programmes which were piloted by pediatrician and psychiatrist David Olds in New York in 1977 and rolled out to 25 American states. Olds was motivated by studies showing that youths who were maltreated in childhood reported high delinquency with a 96 per cent increase in violent crime over children in caring families. He initiated a process to improve pre- and postnatal care through nurse home-visits. The programmes focus on first-time mothers and aim to increase social networks around them while enhancing family environment and education. The nurses try to build empathetic and trusting relationships and increase mother-child attachment. For the first six months after birth, families receive weekly visits. The visits become bi-weekly until the child is 20 months old, then monthly until the child's second birthday.\n\nThe programmes were carefully monitored and researchers compared outcomes between those who were visited and those who were not. They found the women who were home-visited had fewer pregnancies, longer intervals between births, fewer children overall and spent longer in relationships. Long-term research found that, after 15 years, youths in low-income neighbourhoods who had been nurse-visited as children accounted for fewer arrests, convictions or runaway instances. They had fewer sexual partners and consumed less alcohol and drugs than children of women in comparison groups. They also had higher intellectual functioning, higher vocabulary scores, did better at school and had lower levels of aggression.6 In 2007 President Barak Obama outlined the value of such programmes to his country:\n\nIt's common sense to reach out to a young mother. Teach her about changing the baby. Help her understand what all that crying means and when to get vaccines and check-ups. This program saves money. It raises healthy babies and creates better parents. It reduced childhood injuries and unintended pregnancies, increased father involvement and women's employment, reduced use of welfare and food stamps and increased children's school readiness. This works and I will expand the Nurse-Family Partnership to provide at-home nurse visits for up to 570 000 first-time mothers each year. We can do this.7\n\nCape Town had a system of nurse visits, but abandoned them. According to the city's health director, Ivan Bromfield:\n\nCape Town used to have a service where every mother who was pregnant had a nurse visitor assigned to her who would talk about pregnancy and find out about any problems. But a curative approach overtook a preventive approach. The emphasis became treating patients at clinics. Preventative effect was long-term and not easily measured and the curative side was immediate. That put pressure on the preventative side. So we lost home visits.8\n\nStrengthen community resilience\n\nFear for personal safety is one of the main inhibitors of neighbourhood agency. It's the foremost issue considered in school planning; after-school programmes; area upgrading; public transport; leisure amenities and even trips to the shop. In this respect, my research on the older, pre-removal neighbourhoods of District Six, Wynberg and Claremont, suggest an unusual starting point in healing a neighbourhood: grandparents.\n\nIn any functioning neighbourhood, grandparents are the social anchors. They generally have the time to maintain personal contacts, socialise with pre- and after-school children and be around to provide the surveillance necessary to maintain community safety. Despite poverty and overcrowding, places like District Six, Woodstock, Salt River, Elsies River and both Claremont and Wynberg 'below the railway line' were such neighbourhoods.\n\nAs we have seen, in the apartheid estates built in the 1960s and 70s, grandparented families were impossible, mainly because these places were not planned to structurally support larger, more complex families nor were built to facilitate social surveillance. There was simply no room for grandparents. If the urban planners of the time had engaged with the families being moved and acted on their suggestions, they would have built extended-family units with verandahs. They would have maintained the established social linkages and created public spaces with safety in mind. Cape Town community psychologist, Lane Benjamin, underlined this approach:\n\nWe need to build intergenerational links and we need to put back together extended families. Bring in the grandparents and stitch together a continuous narrative of family history beyond the present. We need housing systems that support that.9\n\nAn attempt to rectify the problem of damaged neighbourhoods began in 2005 when the City of Cape Town and the Western Cape government established the Violence Prevention through Urban Upgrading (VPUU) partnership in an effort to retro-fit existing neighbourhoods and reduce crime. Its aim was to plan for safety and improve the quality of life in low-income areas through consultative planning. Its strategy was to transform apartheid dormitories into sustainable, safe neighbourhoods through ongoing negotiation between local authorities and the people who lived there. By creating grandparent and child-friendly places and spaces, it was planned as a counter to syndicate control and gang formation.\n\nThe thinking was that social disorganisation is a consequence of neighborhoods, not individuals, and that crime is a characteristic of social disorganisation. As we have seen, in neighbourhoods structurally and socially underdeveloped over time, or where friendship networks and informal surveillance systems have been destroyed as in Group Areas relocations, power dynamics favour those who are prepared to exert social control through violence. VPUU planner, Alastair Graham, outlined the steps to 'taking back the neighbourhood:\n\nNext to Nyanga Junction there's an area called The Downs, the main gang area. There's very little private and semi-private space and it's very hard to fix that through design so we plan to demolish 550 houses and rebuild. We want to recreate it as a new town centre including a hospital and Metro Police headquarters. We'll use schools as investment points, linking nine of them by a pedestrian route with good lighting and walkways.\n\nWe're going to relocate the families in houses built along that route with single title ownership \u2013 essentially framing the walkway. These will facilitate passive surveillance. We need to relocate and rebuild around extended families so there's interaction between young and old people. It's about positively occupying dangerous space in partnership with the community. You need to create safe spaces.10\n\nThe VPUU undertook smaller upgrade projects in Khayelitsha with some success. At the time of writing, the Manenberg project was still in planning stage. Such retro-fitting in gang-dominated areas, however, can encounter pitfalls. In Nyanga in 2014 the City contracted a construction company to do urban upgrading. The Hard Livings gang 'taxed' them R20 000 a month for 'protection' with the city unknowingly funding the deal. When the next phase of the construction shifted to the adjacent Ghetto Kids territory, the contractor came to the same arrangement. A fight broke out between the two gangs over protection money and in less than four months there were 63 shooting incidents and 27 killings. According to Graham:\n\nIt was a hard lesson. On any construction project by City or Province, the gang is on their doorstep with the going rate for protection. Gang-owned construction companies are even registered on the City's database. So we have to figure out how to tighten up the tender documents so this doesn't happen again.11\n\nHarvard sociologist Robert Sampson identifies the key to rebuilding social resilience in wounded neighbourhoods as 'collective efficacy'. This is the ability of the community to produce demonstrable results from its intentions.12 Such efficacy, which can last many decades despite the turnover of residents, is embedded in pro-social community institutions. Collective efficacy can be undermined by structural disadvantage and fatalism about transformation as well as by moral cynicism about crime. Collaborative and durable 'spatial logic' such as that of the VPUU project offers a structural platform upon which to rebuild and embed such efficacy. It would be impossible to keep criminal syndicates out of this reconstructive loop. The question of whether to include them while preventing them from subverting the process with possible murderous results would no doubt create a political hot potato. Graham says:\n\nIf we can get something going in Manenberg and Hanover Park we're onto something that can roll. We're unlikely to have a perfect plan but we have to start. You need to have confidence in what you do. And of course we must make sure the money doesn't leak away.13\n\nFollowing my extensive discussions with communities, NGOs and city officials, it's possible to distil into nine points what they considered to be the prime anchors of neighbourhood resilience:\n\n1. The creation of well-lit corridors of safety between schools;\n\n2. Flanking these with extended-family housing to permit the inclusion of grandparents and other family members;\n\n3. Ensuring the construction of open verandas that overlook the corridors;\n\n4. Stimulation of formal ongoing, timetabled family and particularly grandparent surveillance of these corridors;\n\n5. Generation of any form or pro-social neighbourhood groups promoting face-to-face associations to strengthen community bonding;\n\n6. Supporting culturally-driven, traditional approaches to governance;\n\n7. Development of effective local systems of democracy through which people can exercise their rights and express their grievances;\n\n8. Support of institutions such as churches, schools, sport and youth activities to assist in building stronger and more cohesive communities;\n\n9. Improve policing.14\n\nPolice gang specialist Jeremy Vearey underlined this last point regarding the importance of community resilience for policing:\n\nI see it as important as part of normal policing for community structures to exist, to agitate for better conditions. A street committee, flat committee, shack committee or any structure at grassroots level, before they start talking about other issues, one of the fundamental parts of the job would be to agitate towards improving the environment to support effective policing. Civil struggles around normal basic service delivery are important for policing. We must empower people to deal with social issues to fight crime as well as the material issues which generate the risk of it.15\n\nRethink education\n\nEducation is, at root, the result of policy decisions. Poor decisions have led to a 'dumbing down' and simplification of the curriculum in South Africa. Despite this cutting back of knowledge, as we have seen, schools continue to lose around half of all pupils before they reach matric. These dropouts fail to get into higher education. They don't easily find work and swell the ranks of youngsters hanging around on the streets where trouble easily finds them. A transnational education survey has noted that South African schooling is large measure dysfunctional.16 A rethink of the education system is urgently required.\n\nWe need to carefully assess whether the national curriculum is appropriate for all young people or just those likely to succeed. This is a controversial question, because it's generally accepted that all young people in a democracy should have equal access to equal education. But what if the curriculum selects for qualities required in a Western neoliberal economy and not for innovative survival in an impoverished community within a developing country?\n\nChildren who start school in 2016 will retire in 2075. Nobody has a clue what the world will look like then or what skills they'll need in the course of their lives. Yet we plod on with our hierarchy of subjects: mathematics and languages at the top, then the humanities and arts and craft skills at the bottom. It's a system focusing, as the educator Sir Ken Robinson points out, from the waist up:\n\nAs children grow up... we focus on their heads. Academic ability has come to dominate our view of intelligence. The consequence is that many highly-talented, brilliant, creative people think they're not, because the thing they were good at in school wasn't valued, or was actually stigmatised. Our education system has mined our minds in the way that we strip-mine the earth: for a particular commodity. And for the future, it won't serve us. We have to rethink the fundamental principles on which we're educating our children.17\n\nWhen youths from low-income, high-risk areas of the city look around them, or when they consider the experiences of their parents or older relations, they are far more likely than their middle-class counterparts to see people in unrewarding jobs or without work at all. They may easily assume \u2013 and be correct in the assumption \u2013 that their own horizons are limited whatever they do at school. Middle-class existence will, conversely, provide examples of how good school results can make a difference. If young people feel they're being educated for the unattainable or that the innate skills they possess are not valued, this might be another reason for the high school dropout rate.\n\nThe South African education system holds to the Western view of what kind of knowledge is important. It tends to favour intellectual abilities over manual work, university over technical training. Through exams, awards and social status, it endows knowledge workers with greater rewards. To have physical or manual prowess or abilities is seen to be stupid by those deemed intelligent, who are themselves seen to be soft and nerdish by those for whom physical strength and manual skills are important. This bias has historical antecedents in the Industrial Revolution and later developments that separated managers from increasingly micro-skilled and replaceable production-line workers. People who made things earned less and came to be less regarded socially than people who organised to make things happen. In Mind at Work, American writer Mike Rose notes that:\n\nOur testaments to physical work are so often focused on the values such work exhibits rather than on the thought it requires... It is as though in our cultural iconography we are given the muscled arm, sleeve rolled tight against biceps, but no thoughts bright behind the eye, no image that links hand and brain.18\n\nToday these biases still inform the educational landscape, assuming that blue-collar work is mindless and that white-collar work is mental in character and the most desirable.19 There are two reasons to question this view. The first is that knowledge work is increasingly being taken over by computers and most offices now emulate factory assembly lines requiring more and more inputting and less creative or cognitive elements. This is a frustrating end to 12 years of schooling and three to five years of college. In an evocatively named book: The electronic sweatshop: How computers are transforming the office of the future into the factory of the past, Barbara Garson details how 'extraordinary human ingenuity has been used to eliminate the need for human ingenuity.'20 The second reason is that, in a globalised economy and standardisation of input and data platforms, work can easily be sent offshore to areas of less expensive labour. In an age where you can download your house plans or medical advice, the security of knowledge work is increasingly at risk.\n\nSkilled work and manual trades, on the other hand, are not threatened by the standardisation of knowledge work. You can't hammer in a nail over the internet. Princeton economist Alan Blinder has noted that the division of labour between white-collar and blue-collar workers in the 21st century has profoundly altered:\n\nMany people blithely assume that the critical labour-market distinction is, and will remain, between highly educated (or highly skilled) people and less-educated (less skilled) people \u2013 doctors versus call-centre operators, for example. The supposed remedy... is more education and general 'upskilling' of the work force. But this view is mistaken. The critical divide in the future may instead be between those types of work that are easily deliverable by wire (or wi-fi)... and those that are not. This divide does not correspond well to traditional distinctions between jobs that require high levels of education and jobs that do not.21\n\nThe crucial difference, he says, will be between 'personal services' and 'impersonal services', between face-to-face work and abstracted work. You can download almost any information you require, but that won't replace the guy who actually builds your kitchen cupboards, fixes a leaking sink or repairs your car. There's also a possibility that he earns more than you do. In short, knowledge work is no longer a rising sea that lifts all boats and this should be factored into the planning and underlying tenets of our education system.\n\nIn the light of the high school dropout rate and critical levels of unemployment, it's therefore necessary to call for an educational rethink. It's obvious that young people should be taught to read competently, write well and be efficiently numerate to make their way in either First World or developing economies. What needs careful thought are the subjects that should be taught beyond those skills. Before 1994, most apprenticeships were white and were linked to training at technical colleges. This system folded in the 1990s and in 1998, in an attempt to rethink practical training, all technical and training centres were merged to form about 50 Technical and Vocational Education Training (TVET) colleges. However the link with industry was damaged in the process.\n\nA 2014 report found that more than half the learners were getting no work experience at all and placement in industry was extremely low. This was because 'colleges are in reality not effectively managing the development of practical skills, either in the workshops or in workplaces.'22 Education analyist Andre Kraak described partnerships between colleges and industry as a mess. Under the apprenticeship system, he says, students did their practical training in the workplace. After it was phased out that collapsed.23\n\nAristotle rightly noted that 'all human beings by nature desire to know,' and spent much of his life pondering the nature of knowledge. We need to follow his example. If the end task of education is to supply institutions with suitable workers, if its point, furthermore, becomes the production of credentials rather that the cultivation of skills which empower individuals, is that the sort of knowledge we wish for our children?\n\nThe receipt of a school or college certificate is satisfying as a doorway into life possibilities, but the ability to create or repair something on the basis of your understanding of the material world evokes a different order of satisfaction and a dissimilar approach to knowledge. As the French philosopher Alexandre Kojeve writes:\n\nThe man who works, recognises his own product in the world that has actually been transformed by his work: he recognises himself in it. He sees in it his own human reality. In it he discovers and reveals to others the objective reality of his humanity, of the original abstract and purely subjective idea he has for himself.24\n\nThis recognition engenders self-esteem, an ability to prove yourself to others in relation to a task you can point to and handle in three-dimensions. You have a tangible \u2013 and marketable \u2013 manual skill. Whereas knowledge work offers a somewhat socially abstracted and delayed gratification, craft skills provide a tangible identity; an object or action that can be pointed to and boasted about if necessary (with teenagers it's always necessary). Craftwork may take time and patience to accomplish, but its outcome provides immediate and ongoing gratification. Being adept in skilled manual work allows a person to say 'I am' with confidence: a carpenter; a builder; a dressmaker; a chef. This 'I am-ness'is precisely the type of recognition and status that youngsters seek from joining a gang. Of course, all skill requires knowledge, but what differs is the pedagogical approach to their acquisition. The relationship between the two was neatly captured by St Francis of Assisi:\n\nHe who works with his hands is a labourer.He who works with his hands and his head is a craftsman. He who works with his hands and his head and his heart is an artist.25\n\nNot all young people have the same goals, ambitions, drive or expectations of school. Depending on these differences, some will find it congenial; future knowledge workers in a system designed for knowledge workers. They will work well in teams of equals in pursuit of common goals. Others will find that its underlying assumptions make little sense to their skills, interests future and will consider it unbearable. They deal with the world primarily with their hands and their strength and may gravitate to hierarchies of power and influence. These could be gangs, but they could also be crews in which regard is given in terms of skill and experience. For these young people, skill-based subjects that offer the sort of experience which gives them identifiable mastery will also provide the resilience they need to resist the undertow of gang life.\n\nBuild better after-school care\n\nIn high-risk neighbourhoods, free time is danger time. For young people at school, this means weekends and between the end of school and nightfall. For this reason, in 2014, designing successful after-school programmes was flagged by Cape Town as a potential game-changer to risky adolescent behaviour and was explored in a series of community inclusive workshops. Their goal was to work out ways to reduce vulnerability and risk-taking behaviour and increase health and educational outcomes of learners (the workshops did not deal with school dropouts).\n\nThe search for the key to youth participation in these programmes was understandable. Nearly 50 000 learners were attending the province's 181 flagship Mass Participation, Opportunity and Access, Development and Growth (MOD) programmes, there were 16 Year Beyond (matric) programmes; 153 after-care facilities; 40 youth hubs; four youth cafes and 56 community centres; 100 city libraries and dozens of NGOs working on the problem. Very few of these initiatives were seen to have positive, long-term outcomes. The city was investing considerable energy, capital and goodwill with disturbingly diminishing returns. The problem, it seemed, was not provision of services but young people's willingness to use them. The causes were seen to include:\n\n\u2022 Poor school retention rates of learners;\n\n\u2022 Lack of soft skills;\n\n\u2022 Dangerous behaviour paths;\n\n\u2022 Dangerous health patterns such as nutrition, substance abuse and risky sexual behaviour;\n\n\u2022 General lack of a sense of belonging;\n\n\u2022 Lack of culture of participation;\n\n\u2022 Lack of personal, facility and street safety;\n\n\u2022 Location of services and learner movement patterns;\n\n\u2022 School management and how programmes are integrated with school;\n\n\u2022 Lack of physical education in schools;\n\n\u2022 Uncoordinated and poorly communicated programme provision;\n\n\u2022 Poor record keeping and database;\n\n\u2022 Few demand driven incentives and correspondingly low involvement by youths;\n\n\u2022 The perceived lack of value in programmes offered;\n\n\u2022 An uneven spread of services;\n\n\u2022 Sustainability of programmes;\n\n\u2022 Lack of parental support.\n\nWhat was working extremely well \u2013 but with limited numbers \u2013 were a few sport-based NGOs such as AmandlaFootball, Waves for Change, Open Streets and the National Skateboard Collective. Their success, apart from a good organisational framework, was that their goals went beyond teaching skills and focused on the personal transformation of each individual participant. They positioned themselves in such a way that attendance was and is considered to be cool. We've already discussed cool, but it's worth exploring further.\n\nIf cool works, what are its constituents? It has to involve what's exciting (maybe a bit scary); looks good; stimulates peer approval; involves cool stuff; isn't dictated by adults and attracts the opposite sex. The paradox is that it needs to be demand-driven, but most adolescents in high-risk, low-income areas are at a loss over what to demand. And in the absence of pro-social guidance, the default result is generally what the formal adult world describes as delinquency. Doing bad is cool and gangs provide a vehicle.\n\nBuilding a pro-social after-school process is rather like the collaborative construction of a house. The kids need to make the bricks and supervise each course as the walls progress, but without some competent bricklayers the walls will go skew and without a site manager the cement, windows, joists and roof won't be delivered in time. But with too much input from the bricklayers and manager, the kids won't walk through the door when the house is complete. If the house looks and feels like school, they'll break it down and leave the manager with a face-full of dust. The point of the metaphor is that young people require adult assistance but of a very particular sort. They desperately need (because they probably have never before had) an adult who they can trust. Someone who listens but does not instruct, offers ideas only when asked, moves aside the clutter so the path is clearer and is emotionally stable and able to empathise.\n\nAn after-school game changer requires a conceptual reset, a list of principles against which all such programmes can be measured. These would require that each after-school programme delivers the constituents of cool, an unobtrusive, mentored collaborative framework and provide individual emotional support. Here's a suggestion for such a tool:\n\n\u2022 If an external agency conceptualises the programme, its development at after-school level must be crafted together with pupils;\n\n\u2022 In developing the programme, pupils must have a mentor who they respect and who facilitates but does not direct;\n\n\u2022 The programme must have rituals\/structures that both enable and contain;\n\n\u2022 Those pupils who lead the programme (and eventually all pupils in the programme) must be publicly valued for their contribution;\n\n\u2022 All participants must undertake difficult or daring tasks for which they are acknowledged and admired by peers and adults whom they respect;\n\n\u2022 All participants must have time and a safe space for reflection and personal recalibration;\n\n\u2022 All programmes must be cool.\n\nRethink the War on Drugs\n\nEarlier chapters have shown that drugs largely drive Cape Town's stratospheric level of interpersonal violent crime. Users rob and steal to get them, gangs murder to retain their sales turf and drug lords hold neighbourhoods in thrall by violence. There is a solution to this, but it would take a brave and resolute government to implement it.\n\nFirst, though, here's a necessary backstory about the so-called War on Drugs involving Harry Anslinger, the former head of the USA Federal Bureau of Narcotics who started it in the 1930s. Anslinger became obsessed first with the Mafia and then with opium. He claimed China was smuggling it into America to undermine the country and soften up teenage girls for sex with Chinese dealers. He considered all Afro-Americans to be a criminal threat. In the 1950s, after befriending Senator Joseph McCarthy known for his 'Reds' witch-hunt that led to crippling smear campaigns against thousands of Americans, Anslinger widened his attention to communism.26 His primary tool was the Harrison Act of 1914 and he dramatically expanded the size and reach of his Bureau using little science and considerable scare tactics. By the 1950s the Bureau had sufficient clout to threaten with trade sanctions all countries not altering their legislation in line with the US War on Drugs. South Africa's drug legislation is a product of this history.27\n\nAnslinger was well aware that alcohol prohibition had failed in America and he must have known why. The banning of anything the public desires simply hands supply to the criminal underworld. This ensures that the state loses control of the situation and, without quality controls, often leads to a bad, even dangerous, product. Before his campaign, drugs could be bought over the counter and only a small percentage of the population used them, mainly recreationally. Addiction was low.\n\nThe result of the War on Drugs was that, almost overnight, the crackdown on the legal purchase of cocaine, heroin and cannabis conjured into existence criminal cartels and drug smugglers. Prices went up and a new a business model was created that required intensive drug pushing and profited from (and promoted) addiction. Every addict became a potential customer and a cash cow. Anslinger claimed he was fighting the Mafia, but in fact he was transferring what became a hugely profitable drug industry into their exclusive control.28 By 2010 the global illicit drug market was valued at over $300 billion a year.29\n\nIn his book, Chasing the scream: the first and last days of the war on drugs, Johann Hari suggests that the Mafia needed the War on Drugs so badly they bribed officials to intensify it. By criminalising drug use and sending thousands of users to jail, Anslinger's campaign made it inevitable that they would emerge with criminal records. They would be unable to find legitimate jobs and would invariably beg, borrow, steal and deal to secure a fix and survive. The massive revenue that dealing illicit drugs earned druglords allowed for the buying off of police and politicians. It also increased levels of aggression because druglords \u2013 who don't want a shootout every day \u2013 tended to establish a reputation for being excessively violent so people didn't pick a fight with them. They instituted a reign of terror and 'owned' neighbourhoods.\n\nThis situation pertains worldwide. In Cape Town you find a gang protecting street corner drug sales. Beyond them is a syndicate importing drugs, a network supplying them, drug mules carrying them, another syndicate controlling their production in a foreign country, a gang protecting the supply to that syndicate and a farmer illegally growing opium or coca. Each step encourages corruption and violence and at each transaction money changes hands \u2013 ultimately huge amounts. Drug smuggling is one of the most profitable trades in the world, largely because of Harry Anslinger and his War on Drugs.\n\nIs there an alternative to that war? An experiment began in Portugal in 2001 when the persecution of drug users and addicts came to an end. A new law (Law 30\/2000) stipulated that recreational drug users should not be marginalised, labeled or imprisoned and addicts were encouraged to seek treatment. The law did not make it legal to sell or traffic drugs, it simply no longer considered possession to be criminal. Drug use did not skyrocket as predicted. Instead, addiction stabilised, prison population dropped and police are now able to attend to serious crime.30\n\nThe Portuguese government accepted that drugs and drug use were not going to 'go away.' They recognised that people at risk of entering the drug world should be given internal tools \u2013\u00ad confidence, knowledge and support \u2013 to make the right decisions for themselves. Street crime and violence have declined. The country now has one of the lowest levels of drug use out of 28 European countries and is the only country in Europe to have exhibited declines in problematic drug use. A Lisbon policeman told Hari:\n\nThe things we were afraid of didn't happen. Using drugs is only a symptom of some suffering and we have to reach the reasons that make addicts want to be out of their heads. We have to work on the trauma in your life and only then can you change the way you deal with it.31\n\nIn the United States, 90 per cent of the money spent on the drug policy goes to policing and punishment, with 10 per cent going to treatment and prevention. In Portugal the ratio is the exact opposite.32 A Portuguese drug user told Hari: 'Here addicts are not marginalised. They are just like a traffic accident. They are not on the other side of the line. They are regular citizens. They have a problem.'33 The lesson is simply this: strengthening people's internal resistence to drugs works a lot better than using force in an attempt to terrorise them away from drugs.\n\nThe Netherlands decriminalised the use of cannabis in 1976. The possession of a maximum amount of five grams for personal use is not prosecuted and cultivation is treated in a similar way (cultivation of five plants or less is usually not prosecuted). In California, during the time it was possible to obtain cannabis easily, traffic accidents fell by eight per cent because people shifted from alcohol, which is more dangerous for driving.34\n\nUruguay legalised the growing and sale of cannabis in 2013 and eight other South American countries are considering loosening their drug policies.35 People over the age of 21 who produce a valid ID in Uruguay are allowed to buy cannabis, but the decision about who can sell it was still under discussion at time of writing. Equador is considering legislation to decriminalise drug use and Chile allows cannabis to be grown and used for medical purposes.\n\nThese moves to decriminalise drug use are way-stations on the road to a solution. The bigger step is to legalise drugs and treat their use as a health problem and not a crime problem. Given the hysteria and propaganda around the War on Drugs, despite its obvious failure, it's difficult to think this through rationally without raising the spectre of addicted children and tik babies. But a first step is to admit that our escalating problems of drug use, and the extreme damage this is doing to our young people, is not being solved through prohibition. South Africa has usable legislation already in place regarding tobacco and alcohol so it's time to think more clearly.\n\nWhen you legalise drugs, the first thing that happens (as long as the state doesn't set the tax too high) is that you drive down the profitability of drug cartels, weaken the networks and drain money out of neighbourhood syndicates. You stop the turf wars, make drug use less cool and more mundane and free up policing for more serious crime. Government will be able to budget for better family support where the problem starts in the first place. Many addicts who presently get worse behind bars will get better in hospitals and then in jobs. Billions of rands would be saved on the detection, arrest, court appearances and imprisonment of drug dealers and billions would be gained on taxing drug use as is done on alcohol and tobacco. This revenue could be channelled into curative and supportive agencies and information campaigns on the dangers of drug use.\n\n'If you have options, you can experiment [with drugs] and leave them,' says Cape Town youth policy strategist Brian Ford. 'But if you experiment and there are no other options available to make you feel nice, you're going to stay there.'36 Lucille Meyer, head of Cape Town's Chrysalis Academy, agrees: 'We're living organisms. Show me a living organism that wants to self-destruct. Most kids I talk to, when I really dig, it's just about wanting to forget. Wanting to feel better.'37\n\nLeisure drugs of any sort taken in excess are not good for human consumption, but if the desire to be high is unstoppable, then it needs to be intelligently managed. Alcohol and tobacco are taxed, quality is ensured, there are age restrictions on sale and marketing, cigarette packets are obliged to carry health warnings. All these measures could be set in place for drug use.\n\nIs it likely that South Africa will legalise drugs? Not in the present international climate given the probable threat of US trade sanctions. But legalisation will happen eventually. When the American government's war on alcohol ended, the gangster war for alcohol stopped. All violence produced by prohibition disappeared and today it's impossible to imagine gun-toting gangsters selling whisky on a street corner. We'll look back one day and wonder at the social destruction that the War on Drugs caused and be amazed at how governments seemed unable to comprehend how prohibition fuelled one of the world's largest and most vicious criminal networks.\n\nRethink and reform policing\n\nMy father was a policeman and for much of my childhood he patrolled our town on his bicycle. He stopped to chat to shopkeepers, greeted the many people he knew and had a pretty good idea of what was going on around him. He was streetwise, honest to a fault and friendly, but he could also be pretty scary if you transgressed a boundary, as I discovered to my disadvantage on a number of occasions. He was, above all other things, a respected cop. Officials in blue like him created a sense of neighbourhood safety, a context within which other aspects of the community could take place.\n\nEffective policing \u2013 and his form of policing was effective \u2013 is not only a deterrent against crime and syndicate control, but also a framework within which community control can be reasserted. In those areas of Cape Town where it's most needed, however, there's a strong belief by residents that policing is extremely ineffective. Almost anyone on the Cape Flats will claim that the police are corrupt and 'run away' from trouble. While this is not true of all officers and all police action, there's sufficient proof to justify a general distrust in the SAPS far beyond the city's beleaguered neighbourhoods.\n\nIn one of the most celebrated murder cases in the country's history \u2013 the killing of Reeva Steenkamp by the paralympic athlete Oscar Pistorius, the investigating officer, Hilton Botha, was himself found to be facing seven charges of murder. He later admitted to contaminating the Pistorius crime scene and failing to secure critical evidence. According to a Sunday Times editorial: 'Botha's brief moment on the international stage has exposed the sorry state of detective work in the South African Police Service.'38 This perception is supported by blatant inefficiencies and corruption in top management positions, as we have seen, and extremely high levels of police violence against members of the public. This needs to change. Criminologist Liza Grobler, in her book Crossing the line: When cops become criminals, lists the steps that need to be taken to address the problem of poor policing:\n\n\u2022 Action must be taken to assist police officers whose behaviour is problematic with regards to undue violence or corruption;\n\n\u2022 The quality of new recruits to the service and the quality of training must improve;\n\n\u2022 Professionalism and pride must be reintroduced through employing only the best person for the job in every case;\n\n\u2022 Police management must be improved to limit possibilities for corruption;\n\n\u2022 Grievance procedures must be simplified to make it easy for communities to report corrupt officers;\n\n\u2022 Discipline should be used as a corrective measure and not as punishment and officers should be suspended during investigations into their possible misconduct;\n\n\u2022 Promotions based solely on merit and not on affirmative action should be reinstated;\n\n\u2022 An independent, specialised and proactive anti-corruption unit should be established; and\n\n\u2022 The Independent Police Investigative Directorate should be made truly independent and not answerable to the Minister of Police.39\n\nShe concludes:\n\nIt is a cause for concern in a country such as South Africa, with its unacceptably high crime rate, that the SAPS provides opportunities for its corrupt employees to commit crimes because of the absence of any meaningful anti-corruption strategy or controls. There is no leadership on this issue besides the odd sound bite: 'Corruption will not be tolerated' and the perennially rolled out: 'It's only a few bad apples.'40\n\nResource the Child Justice Act\n\nThe Child Justice Act was created to deal with young people below the age of 18 who fall foul of the law. It was drafted in the early 1990s as an exercise in restorative, as opposed to punitive, justice. After a difficult passage through Parliament and 14 years of national discussion, it was passed into law in 2008. The Act provides mechanisms to break the cycle of offending, trial, imprisonment, release and reoffending.\n\nIts aim is to ensure voluntary compliance, restraint in the use of force and a range of sentencing options with the potential to engender respect for the law. The Act was designed as a child-friendly justice system which lowers the trauma and stigmatisation a young person may face, avoids a criminal record and works towards the prevention of future crime. A prosecutor can divert a child for a minor offence instead of taking them through a preliminary inquiry. The accused can also be diverted at a preliminary inquiry or child justice court.\n\nThe Act's underlying principles were derived from traditional and popular forms of community justice, as well as from restorative approaches which had been piloted in New Zealand and Australia. By incorporating the community and families as well as victims in decisions about wrongdoing and sentencing, the Act seeks to restore harmony disrupted by illegal activity, making young offenders accountable for their actions to the victims, their families and the community as a whole. Because efficient execution of the Act would be one of the solutions to gang expansion, it's worth sketching what it proposes. The Act requires police and other officials to:\n\n\u2022 Deal with a child outside the criminal justice system where possible;\n\n\u2022 Encourage the child to be accountable for the harm caused by him or her;\n\n\u2022 Meet the particular needs of the individual child;\n\n\u2022 Promote the reintegration of the child into his or her family and community;\n\n\u2022 Provide an opportunity to those affected by the harm to express their views on its impact on them;\n\n\u2022 Encourage providing the victim with some symbolic benefit as compensation;\n\n\u2022 Promote reconciliation between the child and the person or the community harmed;\n\n\u2022 Prevent stigmatising the child and the adverse consequences flowing from being subject to the criminal justice system;\n\n\u2022 Reduce the potential for re-offending;\n\n\u2022 Prevent the child from having a criminal record;\n\n\u2022 Promote the dignity and well-being of the child and the development of their sense of self-worth and ability to contribute to society.\n\nWhere possible, young accused are diverted from the formal criminal justice system, with options including:\n\n\u2022 An oral or written apology;\n\n\u2022 Formal caution, with or without conditions;\n\n\u2022 Placement under a supervision and guidance order; reporting order or compulsory school attendance order; family time order; peer association order; good behaviour order or an order prohibiting the young person from visiting, frequenting or appearing at specified places;\n\n\u2022 Counselling or therapy;\n\n\u2022 Compulsory attendance of vocational, educational or therapeutic programmes;\n\n\u2022 Symbolic restitution;\n\n\u2022 Restitution of a specified object;\n\n\u2022 Community service;\n\n\u2022 Provision of some service or benefit by the child to a victim; and\n\n\u2022 Payment of compensation.\n\nAccording to Lorenzo Wakefield of the Child Justice Alliance, there are, however, troubling systemic problems in the Act's rollout:\n\nIt's a diversionary Act but diversion has dropped dramatically and nobody knows why. The Department of Social Development will tell you the system is working perfectly but there's a lot than needs to be addressed. In 2012 around 68 000 children were charged but only 18 000 assessed and 9 000 diverted. Where did the rest go?41\n\nAccording to Leana Goosen, director of the Act's facility management in the Western Cape Department of Social Development, her department farms out diversion to a number of NGOs which have been accredited to run programmes. It also has six of its own programmes, but none had managed to get accreditation because, she said 'we don't yet have enough evidence.'42.\n\nAround 36 000 police officers were given training in administering the Act, but at police station level there seems to be little evidence of this. According to a senior police official:\n\nYou go to a province and you find there's only one person doing child justice. And he's also doing custody management, children in need of protection \u2013 they can't cope. Same thing at the police stations. The person who's dealing with the child justice is also dealing with Children's Act, victim and domestic violence; a jack of all trades. We're essentially under-resourced. It's not seen as a priority.43\n\nBecause of concern over the way police had, in the past, dealt with young offenders, the prescribed conditions for arrest in the Act are extremely detailed and are seen as a nuisance by a police officer in an arrest situation. If the child is under 10, they must take the child to their parent or guardian or, if they cannot be found, deliver them to a probation officer. If the young person is over 10 and under 18, they may not be arrested for minor offenses unless there are 'compelling reasons', which are not specified. If the young person is arrested, the officer must:\n\n\u2022 Inform them why they are being arrested, read them their rights and explain the procedures to be followed in terms of this Act;\n\n\u2022 Locate and notify their parent, guardian or, if they cannot be found, write a report on the steps taken to locate them;\n\n\u2022 Inform a probation officer of the arrest or submit a report to court giving reasons they were not notified;\n\n\u2022 Ensure the young person is taken to a magistrate's court within 48 hours of the arrest;\n\n\u2022 Place the child in appropriate custodial care such as a One-Stop Child Justice Centre if not returned to their parents.\n\nFor police officers, it's easier to assume that young people under 18 cannot be arrested or simply not bother with the onerous arrest procedures. According to Captain Freddy Ledwaba, the National Co-ordinator for Child Offenders:\n\nWhen the Act was rolled out, police were confused by what appeared to be an instruction that they were not allowed to arrest a child. The process is a big nuisance for police so they try to avoid it. A brigadier in Gauteng told me officers would say to the child: 'If you don't run I'll have to arrest you.' Or they pick up a child and drop him a few blocks away, let him out the van and tell him: 'Don't do it again'. To avoid paperwork maybe they pick up a 16-year-old and write his age as 18 on the docket.44\n\nThe Child Justice Act was designed to give a new start to young people in trouble with the law. It is imperative to keep them away from the violence of arrest, imprisonment and the corrupting influence of prison gangs and to provide them with programmes that divert them from crime. In this task it could at best be described as limping along.45 This amounts to withholding services from those whose lives could be changed by its efficient application. The solution is simple: resource and enforce the Child Justice Act.\n\nRethink imprisonment\n\nPrisons are containment systems designed to keep criminals off the streets. At this alone they are successful. In all aspects other than containment \u2013 apart perhaps from a public requirement for revenge \u2013 prisons are intolerable and a complete failure. They simply cannot work because their very nature is paradoxical. There are about ten million prisoners in the world \u2013 one person in every 7000. According to the World Prison Brief, South Africa has the largest prison population in Africa and the ninth biggest in the world. However, according to the South African Minister of Correctional Services, Sibusiso Ndebele, retribution through imprisonment has not deterred crime.46 'Since retribution is narrowly focused on moral reprobation or outrage against criminal conduct,' he said, 'it fails to adequately reform offending behaviour and to repair harm experienced by victims of crime.'\n\nThe cost of what the Minister is essentially calling a failed institution is staggering. According to Nicro, in 2014 South Africa had 162 162 people in custody, 49 695 of them awaiting trial. This cost taxpayers, according to the Minister, R399.20 a day to house each inmate and prevent them from escaping. That amounts to around R19.4 billion a year. Between the years 1995 and 2014, the number of prisoners serving life sentences jumped by an astonishing 2 197 per cent and \u2013 at the time of writing \u2013 there were around 21 000 inmates serving from 20 years to life terms. The true madness of the situation is that recidivism \u2013 re-imprisonment \u2013 is estimated at between 55 per cent and 95 per cent. People are being recycled at huge cost through the prison system with no positive value to themselves or the country.47\n\nThe Department of Correctional Services is essentially required to look after people nobody wants to care for and is expected to solve damage that's been done to them, sometimes, since birth.48 It's required to 'correct' antisocial behaviour and to make people 'better'. Yet the worst conceivable place to attempt anything curative is in jail. Behind prison walls, what relationships young people had with parents, partners and friends are terminated and they join others who are equally stressed, distressed and alienated. In prison, they are depersonalised, violated and victimised so they return to society angry, unambitious, vengeful and schooled in brutal gang practices.\n\nIf we were to trace the beginnings of the process that steers young people to prison, we would find failed or destructive relationships \u2013 father, mother, sibling, teacher, peers, society or all of these. If prisons were to be truly corrective, they would assist young people to gain insights into this relationship failure. They would provide opportunities for them to restore self-respect, reliance on their own integrity and to change. This is precisely what prisons throughout the world do not do. In South Africa the need for relationships, self respect and protection against cruelty feeds the fierce, hierarchical and violent prison Numbers gangs. Added to this, demands by the public and politicians to lower the crime rate prods the criminal justice system into increasing vengefulness. Revenge serves to label, ostracise, alienate and breed antisocial, criminal behaviour, recidivism and an escalating prison population. It's a system destined to malfunction and is increasingly out of control.\n\nYet despite these conditions, as poverty increases in marginalised communities, a chilling corollary is emerging. According to the Institute of Race Relations, 'living conditions might be better in prison than on the outside... and some gang members preferred to be in prison so they could remain in their gangs.'49 The number of years spent in prison, says SAIRR researcher, Kerwin Lebone, is therefore no longer a deterrent.50\n\nThere's another anomaly about incarceration that needs consideration. In Europe, from the early 19th Century, imprisonment changed from being pre-punishment detention to punishment itself.51 It has since become, according to the philosopher Michael Foucault, 'a detestable solution which one seems unable to do without... one cannot see how to replace it.'52 Deprivation of liberty makes it possible to precisely quantify the penalty by varying the time of detention rather than varying the conditions under which detention takes place. Given the increasing scale of incarceration, this is a bureaucratic and logistical necessity, keeping the same form whether the prisoner is sentenced for a month or a lifetime. Walls and not conditions are the punishment for the crime. Imprisonment becomes a coercive theatre in which the only audience is the actors themselves. In his study of an American maximum-security prison, Gresham Sykes argues that:\n\n[the] frustrations [of captivity]... carry a more profound hurt as a set of threats or attacks which are directed against the very foundations of the prisoner's being. The individual's picture of himself as a person of value \u2013 as a morally acceptable, adult male who can present some claim to merit in his material achievements and his inner strength \u2013 begins to waver and grow dim.53\n\nWe are creating, in the words of Foucault, 'another class and another human species. A zoology of social sub-species and an ethnology of the civilizations of malefactors, with their own rites and language.'54 In these conditions, he says, 'prison fabricates delinquents ... it brings back, almost inevitably, before the courts those who have been sent there.' In this sense, delinquency is the vengeance of prison on the justice system.\n\nIt's a central tenet of law that you're innocent until proved guilty. If detention within a prison is in itself punishment for wrongdoing then, in 2013, more than 53 000 legally innocent people were being wrongfully punished as awaiting trial prisoners. Many of them were children. As an indication, between April 2010 to March 2011, 75 435 children were charged by the police, though of course many of them were diverted from detention centres55. Awaiting trial prisoners are, in this way, being forced to attend schools of delinquency. Their constitutional rights are clearly being violated but, given the grinding slowness of the judicial system \u2013 the gathering of evidence, finding witnesses, securing court dates and the ineptness of much detection and documentation \u2013 what's the alternative? In the present system there is none and the paradox remains: prisons create that which they wish to destroy.\n\nThere is a further injustice. Prisons separate offenders from society but, by maintaining their criminal record for future use against them, they also separate ex-offenders within society. You'd assume that, in imposing a prison sentence for a misdemeanour, a magistrate or judge ponders the harm done and fits the length of imprisonment accordingly. The punishment should befit the crime. Yet for up to ten years after release, and for life in the case of child molesters or sexual offenders, the Criminal Record Centre in Pretoria or a private 'tactical protection' service can trace records and provide these to a potential employer. For an additional fee, credit rating, business activities and qualifications can be checked; identity and national residency validated and endorsements on drivers' licences and outstanding traffic fines viewed.\n\nLukas Munting of the Prison Reform Initiative has questioned the purpose of retaining a publically accessible criminal record, given the way it extends the punishment.56 The effect is to impose a civil disability and levy a debt to society that cannot be repaid. A 'criminal' register is even kept where no crime has been recorded, as when children are diverted out of the criminal justice system under the Child Justice Act.\n\nMaintaining a record of offenders is, of course, essential to protect society, particularly in the case of sex offenses, crimes against children and excessive violence. Prison history is also required by courts when taking into account previous convictions in sentencing a multiple offender. However, making such records available to third parties virtually guarantees that people with criminal records will be frozen out of the normal employment market, undermining their social reintegration and leaving crime, gang life or a return to prison as the only options available.57\n\nAn ex-offender can apply to have their criminal record expunged after a requisite five or ten years following release from prison. It's a complex, opaque process. Under the Criminal Procedures Act a 'clearance certificate' is needed. This must reflect the period that has elapsed without intervening convictions. It must be followed by application to the Director General of Justice and Constitutional Development who has the authority to sanction the expungement by the Criminal Record Centre of the SAPS. Given these complexities, few offenders manage to clear their name. Costs alone deter most. For example, despite the tens of thousands of expungements that would have been possible in 2011, only 3 002 were granted.58\n\nA further problem to consider is that criminal conviction acquired at an early age is not necessarily a predictor of long-term behaviour. In most societies, offending behavior is adolescence-limited which peaks around the age of 18 then falls away. It's extremely unfortunate that early wrongful action should hang over a person for much of their productive life. A criminal record is, therefore, a major factor in shifting adolescence-limited activity into life-course-persistent crime.\n\nThe solution to this problem is simple and bureaucratic. Apart from sexual crime and crimes against children, criminal records should be available to only magistrates and judges for the purpose of sentencing and should be automatically expunged after the requisite five or 10 years. No child under the age of 18 who has been diverted under the Child Justice Act should be listed within the criminal justice system.\n\nA solution for prisons themselves would be to provide inmates with skills useful for their return into society. They should be centres where people are temporarily housed and trained to become useful citizens able to earn a living on release. The Department of Correctional Services should act on the implications of its name.\n\nDevelop personal resilience\n\nIf young people are to avoid being drawn into gang life, they need to develop personal resilience. What is meant by that? In early life, resilient children are active; affectionate; cuddly; good-natured; humorous; confident and competent with no sleeping problems. They're able to handle frustration and anxiety and to ask for help when they need it. As young adults they're able to withdraw from stressful situations, postpone an immediate angry response and find a more manageable situation by restructuring their environment. They work to adjust for security and comfort, are popular with peers and adults and have positive self-regard.\n\nResilience is not an innate quality but an acquired characteristic and needs a safe, supportive human environment in which to develop. Intelligence cannot unfold without stimulus from a developed form of that intelligence.59 For resilience to grow, young people need responses that are emotionally validating and developmentally challenging.60 This involves encounters within a stable emotional relationship with at least one responsible parent or guardian; an open, supportive learning climate; parental behaviour that models constructive problem coping and social support from beyond the family. According to psychologist and child development specialist Ann Masten:\n\nResilience does not come from rare and special qualities, but from the everyday magic of ordinary, normative human resources in the minds, brains and bodies of children, in their families and relationships and in their communities. This has profound implications for promoting competence and human capital in individuals and society.61\n\nProblems with a child's early relationships can translate into general social problems, deficiencies in cognition, emotional problems, impaired development and later drug use and violent behavour. Solutions entail a redirection of life trajectories which include the opening up of opportunities, lasting changes in the environment of the young person and changes in their self-concept or expectations of other people. These can be seen as the construction of personal resilience \u2013 the ability to bounce back from adversity. They may be gradual or involve incidental or programme-assisted turning points.62\n\nSocial work researcher Michael Ungar defines resilience as 'the outcome from negotiations between individuals and their environments for the resources to define themselves as healthy amidst conditions collectively viewed as adverse.'63 According to psychiatrist Sir Michael Rutter, these adverse conditions, which he describes as risk, 'reflect both genetic influences and the effects of prior experiences, including the benefits from overcoming adversity or dealing effectively with challenges in the past.'64 Risks are both biological (such as pre- and post-natal damage) and environmental (the context and manner in which children are reared). Systems that play a central role in resilience point to an integration of biological, psychological and social perspectives and can be listed as:\n\n\u2022 Learning systems of the human brain (problem-solving, inform-ation processing abilities);\n\n\u2022 Attachment systems (loving relationships);\n\n\u2022 Mastery motivation (the ability to succeed in undertakings);\n\n\u2022 Stress response systems (alarm and recovery ability); and\n\n\u2022 Self-regulation (control of emotion and behaviour).65\n\nRelying on drugs or alcohol to deal with stress, dropping out of school or becoming pregnant as a way to deal with attachment or family problems reduce personal resilience. But work done by the Usiko Trust and similar youth organisations in Cape Town suggests that new experiences or shock realization which provide a break from a stressful past or present situation can open up new opportunities.66 Even if considerable risks remain, a single event can kick-start a resilience path, as described by Cape Town community worker Grant Stewart:\n\nSome just make it and others don't. All Jonathan's friends when he was 15 were in gangs and he wasn't. But he was naughty. He ended up in court and the magistrate gave him a tongue-lashing. He told me that moment, for him, changed things utterly. He looked down the gang road and realised he didn't want to go down it. Jonathan didn't have a father and the magistrate was male so that's something to consider.67\n\nAny attempt to assist a young person to increase personal resilience needs to foster a positive cascade and reduce negative chain reactions both inside and beyond the family. It's necessary to minimise risk factors, maximise protective factors and allow the young person the space to do and be what they have reason to value. This has greater possibility of success among young people whose anti-social behaviour is adoles\u00adcence-limited.\n\n***\n\nSo how do we assist young people to develop and increase prosocial resilience? Becoming resilient is not a fixed attribute, but rather a characteristic that can develop over time, so we can intervene if we know when and how. According to community psychologist Lane Benjamin:\n\nWe need to teach people to get out of survival mode, make some safe space with a mentor to talk about options and to think about consequences \u2013 all the stuff you do with a toddler. A lot of our men and women are still toddlers emotionally. Families that can't teach how to regulate your impulses and emotions as a toddler produce adults who haven't got past that stage.68\n\nIn 2010 the World Health Organisation published seven strategies for violence prevention based on the development of personal resilience. These can serve as points of intervention for any programme. They are:\n\n1. The development of safe, stable and nurturing relationships between children and their parents and caregivers;\n\n2. The development of life skills in children and adolescents;\n\n3. A reduction in the availability and abuse of drugs and alcohol;\n\n4. A reduction in access to guns, knives, and other weapons;\n\n5. The promotion of gender equality to prevent violence against women;\n\n6. A change in cultural and social norms that support violence; and\n\n7. The support of victim identification and care.69\n\nAttempts at intervention, however, require a note of caution. We've shown that for a young man in an intolerably stressful family situation, joining a gang may be an act of both defiance and resilience. Young people who live beyond the boundary of conventional, socially acceptable behaviour might argue that their unconventional behaviour maintains their physical safety and mental health. One young man may consider arrest and imprisonment a massive risk, while another may see the experience as a positive initiation. Much depends on their perceptions. We must be careful not to 'declaw the cat'.\n\nIn defining resilience, it's therefore important to find the balance between respecting young people's self-definitions and affirming what's required of them to participate fully within society. Completely focusing on their perception will not support their societal integration if they continue to engage in isolating activities which make pro-social interventions difficult. Continued gang membership reduces the possibility that those needs will be met. For those who join, this is hard to discern until it's too late.\n\nProgrammes designed to develop resilience need to be part of a planned path of development to avoid dropping a young person back in the environment which created the problem in the first place. In such a situation, gains are soon eroded through lack of positive support. The problem is outlined by Karl Voysey of Amandla EduFootball:\n\nWe need to think from a long-term perspective and get away from thinking short-term programmes having any influence on young people. But we also need to look at this person, now, right in front of us. It's challenging for young people to go back into the environment they came from and expect them to successfully maintain an internal transition. They need to be held beyond the programme.70\n\nWhat's lacking, according to youth worker Grant Stewart, is coordinated through-care. 'We need it from pre-birth through adolescence. A wanted foetus who becomes a loved infant is not going to become a violent adolescent. Simple as that.'71\n\nPsychologist James Garbarino points out that, without safety and security, there's no psychological space for changes in behaviour, thinking and feeling needed for a young person to change for the better.72 Once this space is established, young people need to then be placed in situations of healthy progressive conformity and build patterns of positive functional autonomy, rather than negative patterns of thinking, feeling and acting. Detoxifying a social environment like Manenberg or Hanover Park is, as Garbarino notes, a job too big for parents and professionals alone. It requires us to act as members of a community and a nation. It's fundamentally political. If you want peace, as Pope Paul V1 once said, work for justice.\n\nPlan life paths beyond programmes\n\nA person's chance at building a life starts, as we have seen, long before they arrive \u2013 in the age, country, economy, city, area, house, family, social context and genetic lineage into which they are born. Much of it's not of their choosing and they make the best of it, given the situation. Many events and contexts along that evolution influence its direction. Seemingly slight shifts \u2013 biological, emotional, social or physical \u2013 can become major directions, advantages or disadvantages. Small effects may accrue over time and ultimately yield large outcomes. This process can be described as a developmental cascade that accumulates, opening or closing life chances and possibilities from neurons to neighbourhoods and beyond. Psychologists Ann Masten and Dante Cicchetti describe this, rather densely, as:\n\nthe cumulative consequences for development of the many interactions and transactions occurring in developing systems that result in spreading effects across levels, among domains at the same level and across different systems or generations.73\n\nLocating the precise 'interactions and transactions' over an entire lifetime that produce positive or negative paths is extremely complex. But there are nodes and times of greater importance, such as in the womb, the first 1000 days from conception and the onset of adolescence. As we have seen, intemperate consumption of alcohol by a mother over the precise period when particular areas of her child's brain are forming can lead to anti-social tendencies in its life that ricochet through childhood, school, work possibilities and lay the foundation for violence. A father's contempt, aggression or absence can cause a young person to have confidence problems that are compensated through egotistical displays which lose positive friends and predispose teenage gang association. Family intolerance or low problem-solving abilities may increase the likelihood of poor family or peer relationships, both of which could contribute to heightened anxiety and lowered self worth, leaving the young person vulnerable to depression. Peer rejection and isolation of children with problems may trigger relationships with deviant peers, who then model and reinforce antisocial activities.74 Problems in one domain cause problems in another.\n\nThe notion of developmental cascades begins to explain why seemingly small interactions can have a large impact, but also why many young people do well despite seeming disadvantages. Each interaction or transaction has the capacity to undermine or build resilience as life unfolds. This is an important perspective when considering the development of paths and programmes for young people. In precisely the same way that negative events have life resonances, it should be possible to target critical moments of intervention in a young person's life that have the greatest possibility of generating a resilience cascade. Success in one arena serves to enhance self-esteem and self-efficacy, making it more likely that the individuals concerned will feel more confident handling new challenges and therefore act accordingly. Where failure builds failure, success can build success.75 A major developmental cascade could be precipitated, for example, if Cape Town reinstituted pre- and postnatal nurse visits.\n\nLife-path interventions need to distinguish between those who are deviant because they're teenagers who can be redirected to a safer destination or whether there are early life pathologies that require much deeper mediations. This knowledge requires predictors derived from pre- and postnatal visits, early child development processes and school assessments. These should be put in place as an early warning system so that negative developmental cascades can be offset and positive ones implemented. Such tests should be fundamental to any educational, medical or social welfare system.\n\nUnderstand personal transformation\n\nThere was this boy named Zaid Mohamed. I had a light with a cloth over it and I said to him: 'This is like your life. Can you see any light?' and he said 'No ma'am'. I said 'The cloth is made from everything that's happened to you, every abuse or pain or disappointment, or every sadness. There's a light inside but you can't see it and others can't see it.' And I said: 'What we're doing here is trying to shed that cloth.' And I took it off. I looked at his eyes and he knew, he understood. There was silence, a pondering, then a sparkle, an ah-ha moment. Then he started talking, you couldn't stop him because the connections were being made.\n\nWe don't really know what happens in the brain at times like that, but you can see it happening, a sort of instantaneous rewiring. I think it's also something you're experiencing in the heart. There's that silence then the excitement.\n\nThat's why it's so important to pay attention. You can see it even in the micro-facial expressions, the eyes, the growing smile and then just bursting over. These things happen at points of realisation. It's often just something we say.76\n\nLucille Meyer, CEO, Chrysalis Academy, 2015\n\nIn this chapter we've been fitting together the pieces of the puzzle from which personal resilience begins to emerge. Assembling a life from them takes time and a supportive environment. Many changes need decades or a lifetime. But as Karl Voysey asks, 'What do you do with this young person now, right in front of you?' Is there something that can be done to change their direction, to deflect them from a self-destructive or risky trajectory? Is it possible to create a process that enables them to become the kind of person they'd like to be beyond the orbit of gangs?\n\nThese questions were prompted by a discussion about young people in gangs I had with David Abrahams, head of the Western Cape Ministry of Social Development. 'What we need, but do not yet have,' he said, 'is a secular theory of personal transformation. A template for youth programme development.' This theory, he felt, had to be about an inner process:\n\nWhat changes a mind-set? We don't know how to measure it. We don't know how it works. How do we find the keys of interior transformation? And how does a young person who finds them engage with their world? What's on the other side of epiphany? What is the nature of the contestation between their inner and outer processes? And how do we support them in that process?77\n\nA starting point would be to locate the field or discipline within which such questions can be asked and a theory constructed. It seems to me this is not initially in education or psychology, but in the rituals of a 'transcendent' belief system. Such systems exist. On the Cape Flats everyone presumes there are only two ways out of a gang: death or religion. Gangs generally respect escape routes leading to a church or mosque because their own lives are highly ritualistic and members, constantly facing death, are superstitious. For them, concerns about existence and the hereafter are close companions. They respect religion.\n\nOrganised religions, in their many forms, have been around for thousands of years because, beyond the wars and fundamentalism they seem to catalyse, they help to develop personal resilience, particularly in times of distress. This is because of what the church or mosque offers at a very practical level: a priest or imam who doesn't necessarily judge you and is prepared to take you seriously; a congregation that affirms; a structure and set of rituals that give order to internal confusion and the possibility of quiet reflection. In addition, there's the notion of an order of existence and of a transcendent god who is above and beyond the confines of the ghetto. According to psychologist Lane Benjamin:\n\nMany of the people we work with, their world is so narrow. It's me, maybe my family, maybe the community but not the rest of the world. This is how it's always been. A spiritual sense shifts that, opens life wider all the way to a sense that I am connected to everything. In African traditional culture healing is always referred to in spiritual terms. I don't know how to explain it. It just is. Feeling connected to something bigger than you.78\n\nReligion, like any youth programme, offers a trajectory, a pathway or line of development. It also holds out the possibility of transition, a change in state that's more abrupt, a new trajectory or turning point \u2013 'seeing the light'. It involves a discontinuity, letting go of an old identity and creating a new sense of self. The constituents of this process, which I term 'footsteps to epiphany', are not easy to come by in secular research, but they do form the gantry of a secular theory of personal transition.\n\nA team of French researchers has found that among teenagers, the turning point in their lives is most often associated with a realization that they're in an impasse: there's fear, the consequences seem too severe, the threat too great and they have no choice. This forces them to take action because no one else can do it for them. Without a safe environment and the support of an older person they can trust, however, that action can lead them deeper into trouble.79\n\nAfter the realization by the young person of an insoluable crisis, the availability and quality of a self-aware mentor is the second building block in a theory of personal transformation. The poet Robert Bly has said that a young man not being admired by an older man is being hurt. The unfatherdness of so many gang youths makes them both vulnerable and amenable to the support and regard of an older man. The outcome rests on the integrity of the mentor, be they druglord, priest, teacher or programme coordinator. 'It is our opinion,' write the French researchers, 'that change must not only occur in young people, but also in the adults and practitioners who frequent them.80 Mentors have to earn respect.\n\nAshley Potts, who has been mentor to many gang members, knows the consequences of a miss-step: 'You can't dare to assume you can just come in and think you have the right to speak,' he said when I tracked him down in his drug rehabilitation centre in Mitchell's Plain. 'The first step is trust':\n\nIf they don't feel they can trust you, nothing can begin. They need that safe space and that safe space isn't a place like a church or a room. It's a person who allows them to feel they can express themselves and find a way forward for themselves. The kids I deal with feel so trapped. Showing appreciation is a huge thing for them \u2013 nobody ever has. Trusting them! They can't believe it. You show them respect and then they show you respect. But you can't use a classroom for this stuff, ever.81\n\nHowever such a mentor needs to be resolved within themself. They need to be sensitive, the sort of men, according to Lane Benjamin, who don't act out of stereotypical masculinity and are in touch with their emotions:\n\nThey need to allow younger boys to see them be vulnerable. Young boys almost don't know what to do with themselves when they step into that space, but they're affirmed because it's okay to be like that and still be a man because these are men. And for boys it has to be with men. Given the stereotype, the bravest thing a man can do is to show his vulnerability.82\n\nA mentor breaks through the isolation, reaches through to empathy, liberates the shame and anger that non-attachment has caused and provides a story-path out of isolation. But mentorship of high-risk young men comes with a warning, as Potts discovered. 'There's an anger-block around fathers that grows like a balloon. And if you prick it, all the hot air can come out in your direction unless you can find a way to release it slowly for their own benefit. You have to be non-judgemental, you have to leave your ego at the door.'83\n\n'Of course fathers should be the first mentors for young men,' youth worker Grant Stewart told me, 'but they so often don't act that way':\n\nMen are socialised not to display their emotions. They learn to disconnect from emotions so they don't know how to father. Then there's an underlying depression, a disconnectedness. We need to fix the fathers. You have to shut up the internal critic in order to father the victim within you. You need to take the dark journey and not divert into the path of self-medication. How do you change your own legacy of hurt? So a big part of solving the gang problem is healing fathers. And it's not just a problem in gang areas but also in the leafy suburbs behind high walls. It's a general South African problem.84\n\nThe third building block in a theory of personal transformation is a safe environment, which is both physical and emotional. According to Benjamin, safe spaces are difficult to find in low-income communities but can be created in relationships:\n\nYou need people who have your back. They can't physically protect you but they're protecting your heart, mind and soul. You can be genuine and real with them. There's too much posturing for this to happen positively in gangs. Your family is your first safe space and when that fails you start treading water. It's the hardest space to work with from the outside so you need to create alternate families. Of course that's also what gangs are.85\n\nProviding a safe space is easier if programmes or processes with young people take place outside their known environment. A number of organisations such as Educo, Usiko Trust, Hearts of Men and the Chrysalis Academy have programmes which use the natural environment as 'transformative' space. The value of this was noted by psychologist Cathy Ward:\n\nPart of change seems to be able to visualise a different path. And it's not possible when they're stuck in Manenberg or Bonteheuwel. They need to be out of their context out of choice. The resources have to be there at the right time. Real options need to be offered. And a sense of purpose.\n\nAltering the environment to support change was underlined by Michael Rutter, who found that new experiences in new places could provide a beneficial context for 'turning-point' effects.86 The French researchers mentioned earlier concur with this finding: 'What is important is not the nature of the turning point as such, but its discontinuity in relation to daily life.'87 Transformative work, they suggest, should take place away from harmful environments, parents with limitations or peers with antisocial influence and in a place that provides structure. For Ashley Potts, that place is beyond the city limits:\n\nWilderness is a great healer. I can do in one session in nature what it would take me six months to do in this neighbourhood. I can't explain it but it's like a psychological switch, something just drops away. There's no noise, you can actually hear wind. You can't imagine the amount of relief they feel, boundaries come down and you have the most amazing conversations. Being in the wild is a catalyst for a bigger wholeness.88\n\nA fourth building block is validation. Beyond the regard and acceptance of a mentor, teenagers need to do things for which they are regarded among those who they wish to impress. In programme development, this requires tasks and challenges to be created in which fear can be overcome. These risks are important because, without the possibility of failure or of overcoming fear, they would be emptied of their value. This requires unseen but well planned safety nets created by trained organisers.\n\nIt's not the field of involvement that's important, but the sense of accomplishment it creates. In their study of gang paths and fatherhood, a research team under Molly Moloney noted that 'successful desistance from crime may be rooted in recognition of an opportunity to claim an alternative, desired and socially approved identity.'89 Another team under Scott Decke, working on disengagement from gangs, found that transition entailed the young person imagining their status in a new role. This included how they saw themselves and how others saw them. They needed to experiment with being 'other', be validated in that space and weigh up the costs and benefits of alternative roles.90 These actions may be deeds for which they're admired among peers, but also acts they do for others in a wider community for which they are regarded.\n\nThe fifth building block is ritual, the ordering of the unexpected, which is a form of structured action. As we've seen, most young people in gangs come from very unstructured homes or where compliance is rigidly enforced without explanation. For the Chrysalis Academy, creating structure is paramount. The majority of its students come from such homes and, soon after they've been enrolled, they're given uniforms and taught precision marching. 'It's not that we're trying to create soldiers,' CEO Lucille Meyer explained. 'It's just that the best place to begin training young people to self-structure is with their bodies. And when they get it right, they're proud of the abilities, which they all share. After that we can teach them how to structure their minds and their lives. It's a ritual that works':\n\nRitual is so powerful. It's a particular process that leads up to what we need to do. Ritual signifies that you're going into another phase, a transition. Ritual speaks to the intention \u2013 everything starts with intention. It frames your resolve. Marching is a ritual. Silence is a ritual. What is my intention moment by moment, for today, for my life? Ritual is your keel and rudder in the sea of life. It talks to older things in you.91\n\nLane Benjamin sees ritual as a way young people can express themselves beyond the confines of verbal ability:\n\nRitual goes back to the warrior in you. Trauma is so unpredictable and out of control and ritual helps you know what's coming next \u2013 getting control in a situation. People in high-risk communities are often not able to verbalise their stories. It becomes anxiety provoking. So they need to tell their stories in other ways \u2013 through song, dance, movement. As long as the story gets told and heard.92\n\nPsychologist Cathy Ward has found that if you want to visualise yourself as elsewhere, stories are important. 'When we imagine our future, we write a story of ourselves in our heads of what it's going to be like. Transition comes when you embody that story, accept it as yours. It's that belief moment. Religion is one of those stories.'93.\n\nThe intertwining of ritual and stories is as old as our existence. It has always been this way since our species gained the wonder of speech. Our stories are how we construct our world and by which others insert us into theirs. Without the agency to tell our story we risk social transparency and depression. Far worse, though, is to have no story to tell. Adolescence is the beginning of that story's making, a time when the world intrudes on childhood and demands a response. It's a path upon which you may not fail to step but, confusingly, which leads you in any direction you choose. That path is the beginning of what the mythologist Joseph Campbell calls the Hero's Journey. Whether you take it alone or with others, it needs to provide the ingredients of bravery, cunning, adventure, danger and laughter. It must sustain telling, retelling and retention in the memory of those you wish to impress, including yourself.\n\nIt's a time when you try on new clothes and watch yourself walk by. Joining a gang is one of those paths and one of those stories. Any programme or process to steer adolescents on a different path needs to first understand what it is young people seek and find in gang life and then provide the ingredients for a more powerful Hero's Journey with better stories to tell.\n\nThe final building block in a theory of transition is time-out for reflection, something in short supply in crowded, low-income neighbourhoods. It's a time when young people can think without distraction about who they are and where they're going. It's best undertaken in a natural surrounding and alone. For many urban youngsters, being in an unaccostomed space and having to self-reflect can be very scary. For most wilderness-based programmes this entails sleeping outside in nature alone without a tent. In more intense adult programmes this can be for up to four nights with no food and only water. The impact was described by former gang member Lerato Kossie:\n\nI was alone on a mountain beside a stream and I saw a small green frog. I had never seen a frog before. Then I realised I knew nothing about everything I was seeing there beside the stream and also nothing about the earth I was on flying round the sun. I was overwhelmed the size of what I didn't know. The feeling wasn't scary, it was a sort of... reverence. That's how I became a wilderness guide.94\n\nIt is axiomatic that personal transformation is a personal process. Whatever inducements, rituals or opportunities are provided or undertaken, it ultimately has to come from within. For some young people, especially those whose behaviour problems are life-course persistent, it may never happen or take a lifetime, for others it may be a life-changing epiphany. For Lucille Meyer it has to do with the development of a sense of purpose:\n\nI tell these young people: 'Someone said there are two days that are important in your life \u2013 the day you are born and the day you discover why.' That speaks to purpose. You have to take people into the realm of the unknown but also to their purpose. It accelerates when they can begin to see this connection to something higher than themselves. Metaphor and stories are essential to this process, but to put it all together they need a time and space to reflect.95\n\nThese seven building blocks are a template for personal transformation that can be used to construct most youth resilience-building programmes and can be depicted in this way:\n\nFigure 11 Stepping stones to resilience\n\nIn this process epiphany is not assured, of course, and regression by young people afterwards is a possibility. To quote Father Greg Boyle, founder of Homeboy Industries in the United States:\n\nThere is nothing 'once and for all' in any decision to change. Each day brings a new embarking. It's always a recalibration and a reassessing of attitude and the old tired ways of proceeding, which are hard to shake for any of us.96\n\nLetting go of a strongly held identity is a difficult task and the level of interaction between gang members and their gangs will colour the disengagement process. Fellow and rival gang members can pull individuals back into the gang by failing to recognise or validate the individual's new identity. Interaction with the police will have the same effect. Any programme needs to be aware of these push-pull influences and include path planning beyond individual programmes. Protective factors need to be put in place.97\n\n***\n\nFear and excitement; the desire for a role model; the safety of a protected turf; validation and inclusion into a peer group as well as rituals of belonging are, of course, all part of the attraction of gangs. So is the hope of transition out of the situation in which many young people in ghettos of poverty find themselves. It should come as no surprise, therefore, that the pathway to personal resilience depicted here and assembled from the insights of many people who work with high-risk youths is almost identical to path of inclusion into a gang. Any pro-social programme built around the fulfilment of the needs that make gangs attractive, therefore, has the greatest chance of success.\n\nWith help, the interventions and turning points I've described could set off a cascade affecting how young people in Cape Town's high-risk areas choose to live and the way they see themselves. We need to give them what they seek from gangs but which is seldom sustained: respect and a chance to be the sort of people they'd like to be. It's their right to be given that chance. It's our job to make it possible.\n\nHere's a story about an epiphany:\n\nIn Nguni culture, when a young man is a kwedien \u2013 uncircumcised \u2013 his opinions aren't valued. When he speaks, he's tolerated but not regarded. He's a child. The makweta ceremony is the time of manhood. In traditional areas, several weeks into the ceremony, there's a time when the young man is invited to a beer drink.\n\nI attended one while researching adolescent traditions in the Quamata area of Transkei. There were about 50 men sitting in a circle on stools and upturned tins passing a large can of beer. I watched the young man come down the mountain and approach the group. He was nervous. His eyes were downcast.\n\nAs he walked up to the circle the men made space for him and he sat down. They continued talking. He just sat there and nobody paid him any attention. But when the beer came round it was passed to him and he drank and handed it on.\n\nAfter about 20 minutes \u2013 I guess he was plucking up courage \u2013 he said something. Nothing special, just a comment in the flow of conversation. But every man stopped and listened to him. Then they nodded, agreeing with him and the conversation flowed again.\n\nI was watching him closely. His shoulders straightened, his eyes brightened and he looked the men in their faces. In that moment, in that instant, he became a man. His story had been heard. He'd been accepted.\n\nA final word\n\nThis book outlines the beginnings of a new map in dealing with gangs. For any value to come of it, we need to remember that all social systems are human constructs \u2013 essentially, in the words of the historian Yural Harari, they are an imagined reality.98 From day to day the human-made world continues to function, not just by way of the material with which we construct it, but on ideas and systems we have created. If it's imagined, then we can re-imagine it in a different way. We can change what's not right \u2013 but we need to want to.\n\nWhat has been suggested is an extensive re-evaluation of how we care for infants, children and adolescents and what it is we wish to teach them. The formal education system, while essential, has become bureaucratised. It is unable \u2013 and was never designed \u2013 to undertake the cultural, almost cellular, transfer of life knowledges essential to the wellbeing of young people. Many \u2013 if not most \u2013 'modern' parents have lost the deep educational initiative without which young people lose touch with ancient inherited cultural roots and simple human wisdom. They have done this either because they don't know how to deal with their adolescent children or because they believe school teaches these things. They assume the school system and the state should take responsibility to educate them.\n\nAlso, as I have indicated, for the many young men at risk, the notion of father as teacher is being lost. In a non-alienated culture, a son does not receive a hands-on healing from a father, but a body-on healing. In more traditional societies the son's body \u2013 standing next to the father, as they make arrowheads, repair ploughs, wash pistons in petrol or care for birthing animals \u2013 can dance to retune and learn how to be a man. Sons who have not received this retuning will have father-hunger all their lives.\n\nOf course, most urban adolescents survive in their fashion. The lucky ones have parents who act on an intuition that adolescents need both physical and emotional engagement. Some young people find mentors in their teachers or neighbours or grandparents. Others find adult mentoring in sport or academic achievement. But many find only each other and put together an emotional and symbolic life as best they can: music, dress, fads and fashions, drugs, romances and sexual encounters.\n\nAt the outer edge are those who don't have any support systems, who go too far, join gangs which carry them beyond the boundaries of social and legal acceptance. It's these we define as young people at risk, but any transformation of their lives requires that we look at what society provides for and requires of all adolescents. Between the insiders and the outsiders is not a boundary, but a continuum along which teenagers are able to move with surprising ease and speed. Unless South Africa reassesses its commitment to the support, education and parenting of all children \u2013 unless families, communities and the collective wisdom of our many cultures are seen as central to this support \u2013 then all young people are at risk.\n\nA final word from that revered South African storyteller and master of magical journeys, JRR Tolkien, speaking through the Hobbit Sam Gamjee in Lord of the Rings:\n\nFRODO: I can't do this, Sam.\n\nSAM: I know. It's all wrong. By rights we shouldn't even be here. But we are. It's like in the great stories, Mr Frodo. The ones that really mattered. Full of darkness and danger they were. And sometimes you didn't want to know the end. Because how could the end be happy? How could the world go back to the way it was when so much bad had happened?\n\nBut in the end, it's only a passing thing, this shadow. Even darkness must pass. A new day will come. And when the sun shines it will shine out the clearer. Those were the stories that stayed with you. That meant something. Even if you were too small to understand why. But I think, Mr Frodo, I do understand. I know now. Folk in those stories had lots of chances of turning back only they didn't. Because they were holding on to something.\n\nFRODO: What are we holding on to, Sam?\n\nSAM: That there's some good in this world, Mr Frodo. And it's worth fighting for.99\n\nEndnotes\n\n1. Garbarino, Lost Boys, op cit, p158.\n\n2. White Paper on Education and Training, 1995. The Constitution of the Republic of South Africa, Act 108 of 1996. Interim Department of Education Policy for Early Childhood Development, 1996. National Programme of Action for Children in South Africa, 1996. White Paper on Social Welfare, 1997. White Paper for the Transformation of the Health System in South Africa, 1997. White Paper 5 on Early Childhood Development, 2001. White Paper 6: Inclusive Education, 2001. National Integrated Plan for Early Child Development 2005-2010. Children's Act No 38 of 2005 (effective from 2010). National Plan of Action for Children in South Africa 2012-2017. The Buffalo City Declaration (March 2012). South African Integrated Programme of Action for Early Child Development - Moving Ahead (2013-2018). Maternal, Newborn, Child and Women's Health and Nutrition Strategic Plan, 2012. Campaign for Accelerated Reduction in Maternal and Child Mortality in Africa Strategy, 2012. National Health Insurance Green Paper, 2011. The Tshwane Declaration of Support for Breastfeeding, 2011. Clinical guidelines: PMTCT (Prevention of mother-to-child transmission), 2010. Social Assistance Act 13 of 2004. Prevention of Family Violence Act 133 of 1993. Domestic Violence Act 116 of 1998 (effective from 1999). Policy Framework and Strategy Document on Shelters for Victims of Domestic Violence in South Africa, 2003. Criminal Law (Sexual Offences and Related Matters) Amendment Act 32 of 2007. White Paper on Families, 2012. White Paper on Education and Training, 1995: White Paper 6: Inclusive Education, 2001. The South African National Curriculum Framework for children from Birth to Four (draft), 2012. White Paper: A new housing policy and strategy for South Africa, 1995. Free Basic Water Policy, 2000. Free Basic Water Implementation Strategy, 2001. White Paper on Basic Household Sanitation, 2001.\n\n3. The draft document was derived from the findings of the Early Childhood Development Programme, developed for the Human Sciences Research Council by Linda Richter, Lizette Berry, Linda Biersteker, David Harrison, Chris Desmond, Patricia Martin, Sara Naicker, Haroon Saloojee & Wiedaad Slemming.\n\n4. The proposal 'is grounded in, and seeks to give effect to, the government's international, regional and national legal commitments to recognise, respect, protect and promote the universal rights of all young children and their caregivers [and] the realisation of young children's rights depends on the realisation of their human rights, including their rights to social protection, basic services, health care, information and others.'\n\n5. Draft Early Childhood Development Policy, March 2015, p11.\n\n6. Stone, Alayna & Emily Page: Home Visitation Programs as an Early Intervention Strategy (Paper presented at Family Impact Seminar featuring Dr. David Olds, Washington, DC September 21, 2009) p10.\n\n7. Ibid, p1.\n\n8. Interview with Ivan Bromfield, 2015.\n\n9. Interview with Lane Benjamin, Cape Town 2015.\n\n10. Interview with Alastair Graham, VPUU, March 2015.\n\n11. Graham, ibid.\n\n12. Sampson, R: The Great American City, op cit.\n\n13. Graham, op cit.\n\n14. The last two points are from Shaw, Mark & Reitano, Tuesday: The Evolution of Organised Crime in Africa: Towards a New Response (Paper 224, April 2013).\n\n15. Interview with Major Jeremy Vearey, SAPS, Amandla! 2013.\n\n16. Southern and Eastern African Consortium for Monitoring Educational Quality Survey 2007, quoted in Africa Check, March 2015.\n\n17. Robinson, Ken: TED talk, February 2006.\n\n18. Rose, M: The Mind at Work: Valuing the Intelligence of the American Worker (Penguin, New York, 2005) pxiii.\n\n19. See Matthew Crawford: Shop Class as Soulcraft: An Inquiry into the Value of Work (Penguin, New York, 2009) for a fascinating defense of craft skills.\n\n20. Garson, B: How Computers are Transforming the Office of the Future into the Factory of the Past (Penguin, New York, 1989) p120.\n\n21. Blinder: Alan: Offshoring: The Next Industrial Revolution (Foreign Affairs, March\/April 206) quoted in Crawford, op cit, p33.\n\n22. Synthesis of the report of the TVET Colleges technical task team (Human Sciences Development Council, 2014).\n\n23. City Press, 23 June 2012.\n\n24. Kojeve, A: Introduction to Reading Hegel: Lectures on the Phenomonology of Spirit (Ithaca: Cornell University Press, 1989) p27, quoted in Crawford, op cit, p14.\n\n25. Goodreads website: www.goodreads.com.\n\n26. This information was documented by Johann Hari in Chasing the Scream: The First and Last Days of the War on Drugs (Bloomsbury, London, 2015). According to Hari, Anslinger provided McCarthy, an addict, with 'official' heroin, making the head of the Narcotics Bureau a drug dealer.\n\n27. South Africa is a party to the 1961 Single Convention on Narcotic Drugs, the 1971 Convention on Psychotropic Substances and the 1988 United Nations Convention Against Illicit Traffic in Narcotic Drugs and Psychotropic Substances. The 1961 convention prohibits cultivation and trade of naturally-occurring drugs such as cannabis; the 1971 treaty bans the manufacture and trafficking of synthetic drugs such as barbiturates and amphetamines; and the 1988 convention requires states to criminalise illicit drug possession.\n\n28. Hari, ibid.\n\n29. United Nations Office on Drugs and Crime report, 2010.\n\n30. Hari, op cit.\n\n31. Hari, ibid.\n\n32. According to a 2009 White paper by the Cato Institute, Drug Decriminalization in Portugal: Lessons for Creating Fair and Successful Drug Policies, in the 5 years after drugs were decriminalised in Portugal, drug use among teens dropped, rates of new HIV infections from sharing dirty needles dropped and the number of people seeking treatment for addiction more than doubled. Portugal boasted the lowest rate of lifetime cannabis use in people over 15 years of age at 10%. To put that into perspective, America lifetime cannabis use rate in people over 12 is 39.8%. Lifetime use of an illegal drug among 7th to 9th graders fell from 14.1% to 10.6%, drug use in older teens fell, lifetime heroin use in 16-18 year olds fell, new HIV infections in drug users fell 17%, deaths related to hard drugs were cut by more than half, treatment for drug addiction rose, as well as saved money on enforcement while increasing funding for treatment. Portugal's drug usage rates are now among the lowest in the EU for virtually every substance.\n\n33. Hari, op cit.\n\n34. Hari, ibid.\n\n35. www.globalpost.com news service.\n\n36. Interview with Brian Ford, Cape Town 2015.\n\n37. Interview with Chrysalis Academy CEO Lucille Meyer, Cape Town 2015.\n\n38. 'A shameful day for policing in SA', Sunday Times, 24 February 2013.\n\n39. Grobler, Lisa: Crossing the line: When cops become criminals (Jacana, Johannesburg, 2013) pp259\u2013266.\n\n40. Grobler, ibid.\n\n41. Interview with Lorenzo Wakefield, 2015.\n\n42. Interview with Leana Goosen, 2015.\n\n43. Interview with Captain Freddy Ledwaba, Visible Policing National Coordinator for Child Offenders, March 2015.\n\n44. Ledwaba, ibid.\n\n45. Wakefield, Lorenzo: Tracking diversion, children in child and youth care centres and other statistics on the implementation of the Act (in Where are we headed? The third & fourth year of the Child Justice Act's implementation, Child Justice Alliance 2015).\n\n46. Cape Times, 4 April 2014, p6.\n\n47. Jules-Macquet, Regan: The State of South African Prisons, edition one (Nicro public education series, 2014). Nicro is the National Institute for Crime Prevention and the Reintegration of Offenders.\n\n48. This is a similar problem experienced by the police, as will be explored in the chapter on policing below.\n\n49. SAIRR study reported in the Cape Times, March 6, 2012, p1.\n\n50. p5, ibid.\n\n51. Foucault, M: Discipline and Punish (Kindle edition).\n\n52. Ibid.\n\n53. Gresham M. Sykes, The Society of Captives: A Study of a Maximum Security Prison (Princeton: Princeton University Press, 1958), 79, quoted in Steinberg, op cit.\n\n54. Ibid.\n\n55. Muntingh, L & Ballard, C: Report on Children in Prison in South Africa, Community Law Centre 2012.\n\n56. Muntingh, L: The Law and the Business of Criminal Record Expungement in South Africa, Civil Society Prison Reform Initiative, Report 18, 2011, p5.\n\n57. Van Zyl Smit D (2003) 'Civil disabilities of former prisoners in a constitutional democracy: building on the South African experience' Acta Juridica , pp221-237.\n\n58. Muntingh, op cit, p23.\n\n59. This insight is from Joseph Pearce: Evolution's End: Claiming the Potential of our Intelligence (Harper, San Francisco, 1992).\n\n60. Garbarini, J, Dubrow, N, Kostelny, K & Pardo, C: Children in Danger: Coping with the Consequences of Community Violence (Jossey-Bass, San Francisco 1992).\n\n61. Masten, Ann: 'Resilience Processes in Development' (American Psychologist, Vol. 56, No. 3, 227-238 DOI: 10.1037\/\/0003-066X.56.3.227, March 2001).\n\n62. From Michael Rutter: 'Resilience concepts and findings: implications for family therapy' (Journal of Family Therapy (1999) 21) pp119\u2013144.\n\n63. Ungar, Michael: (2004) Nurturing Hidden Resilience in Troubled Youth. (University of Toronto Press 2004) p32.\n\n64. Michael Rutter, op cit, p135.\n\n65. From Masten, AS and J Obradovi\u0107: 'Competence and resilience in development' (Annals of the New York Academy of Sciences, vol. 1094, 2006) pp13\u201327.\n\n66. Rosseau, E & D Pinnock: Wild Resilience: Working with High-Risk Adolescents using Wilderness, Ritual and Mentorship (Usiko Trust, Cape Town, 2014).\n\n67. Interview with Grant Stewart, 2015.\n\n68. Interview with Lane Benjamin, 2015.\n\n69. Quoted in Owen, Michelle & Abraham Reeff: 'Factors Attracting and Discouraging Adolescent Boys in High-Prevalence Communities From Becoming Involved in Gangs' (Journal of Forensic Psychology Practice, Vol 15, Issue 1, 2015).\n\n70. Interview with Karl Voysey, 2015.\n\n71. Stuart, op cit.\n\n72. Garbarino, Lost boys, op cit, p213.\n\n73. Ann Masten and Dante Cicchetti: 'Developmental cascades' (Development and Psychopathology 22 (2010).\n\n74. Kristen Moilanen, Daniel Shaw & Kari Maxwell: 'Developmental cascades: Externalizing, internalizing and academic competence from middle childhood to early adolescence' (Developmental Psychopathology, August 2010: 22(3).\n\n75. See J. Douglas Coatsworth: A Developmental Psychopathology and Resilience Perspective on 21st Century Competencies (National Research Council, 2010) and Michael Rutter:'Resilience concepts and findings: implications for family therapy' (Journal of Family Therapy 21,1999) pp119\u2013144.\n\n76. Meyer Interview, op cit.\n\n77. Interview with David Abrahams, 2015.\n\n78. Interview with Lane Benjamin, 2015.\n\n79. Drapeau, Sylvie, Marie-Christine Saint-Jacques, Rachel L\u00e9pine, Gilles B\u00e9gin & Martine Bernard: 'Processes that contribute to resilience among youth in foster care' (Journal of Adolescence 30 (2007) 977\u2013999) p286.\n\n80. Drapeau et al (2007) p994.\n\n81. Interview with Ashley Potts, Mitchell's Plain, 2015.\n\n82. Interview with Lane Benjamin, 2015.\n\n83. Potts, op cit.\n\n84. Interview with Stewart, 2015.\n\n85. Benjamin, op cit.\n\n86. Rutter, op cit, p119.\n\n87. Drapeau et al (2007) p979.\n\n88. Potts, op cit.\n\n89. Moloney, Molly, Kathleen MacKenzie , Geoffrey Hunt and Karen Joe-Laidler: 'The path and promise of fatherhood for gang members' (Advance Access publication 17 February 2009) p321.\n\n90. Decker, Scott, David Pyrooz , & Richard Moule: 'Disengagement From Gangs as Role Transitions' (Journal of Research on Adolescence, 24(2), 268\u201328) p269.\n\n91. Meyer. op cit.\n\n92. Benjamin, op cit.\n\n93. Ward, op cit.\n\n94. Interview with Lerato Kossiee, 2014.\n\n95. Meyer, op cit.\n\n96. Boyle, Greg: Tattoos on the Heart: The Power of Boundless Compassion (Simon & Schuster, New York 2010).\n\n97. Decker et al, op cit.\n\n98. Harari, Yuval Noah: Sapiens: A Brief History of Humankind (Harville Secker, London 2011).\n\n99. Tolkien, JRR: Lord of the Rings: The Two Towers. https:\/\/www.youtube.com\/watch?v=AlyYBtASteQ.\nAppendix: Working with high-risk youths: a toolbox for parents, teachers and community workers1\n\nHow to talk to adolescents\n\nAdults are programmed to protect, so it's difficult not to interfere when a young person has to make a decision. But we must learn not to interfere. One of the most important skills young people have to develop is to be independent and make decisions in their own lives. How else could they construct their story? They will make mistakes, but you have to allow for the natural consequences of a young person's decisions. Later you can explore with them why a decision worked or didn't work and figure out new strategies with them.\n\nYoung people with tough beginnings from hard neighbourhoods don't talk much, especially to adults. They think they have nothing to tell because their story is one of pain and shame and is hidden. Attempts to induce it will provoke anger and even violence. But it's the bedrock upon which a new story can be built so they need to tell it. So the more your story parallels theirs, the more your empathy will show. You need to let them know you understand and have been there before them.\n\nAn essential part of this process is active listening. People don't always listen 'fully' when someone is speaking to them. Often they listen to background conversations or music, or think about other things and don't hear what's said because they're more concerned with other things. Sometimes they interrupt and give their own opinion or even change the subject. To listen 'actively', you direct your full attention to what is being said, pay attention to what the young person is saying and you block out everything else. Active listening builds trust and it helps bridge differences. A young person feels respected and cared for when someone listens to them.\n\nListening to someone doesn't only involve your ears. You can also 'listen' by observing their posture and body language. You can read a person's facial expressions, body movements and tone of voice. You'll 'hear' a lot from their reactions when they're challenged or questioned about painful matters.\n\nThe most basic guidelines for becoming an active listener is to be interested and show that you are. This is done by asking questions, not interrupting, by focusing on what you've been told and remembering it. Don't judge the person speaking to you and don't be distracted by your own stray thoughts, imaginings, cellphone or other people.\n\nListening also involves asking questions and not offering suggestions. When you ask questions, it means you're interested in what the person is saying, that you want to know more and are there for them. Questions prevent misunderstandings. Most importantly, by asking questions you develop listening skills.\n\nIt's also important to be genuine. This means being truthful and honest about how you feel and not trying to put up a front or be false, but absolutely 'yourself'. If you're not being real and genuine, you send mixed messages. A young person will quickly pick this up. Let your body language show that you're an active listener.\n\nBe empathetic not sympathetic. Empathy is the deep feeling for and understanding of another person's situation. When you feel empathy for someone, you feel as though you yourself are having the same emotional experience. Empathy is like walking in the young person's shoes. When you feel sympathy for someone, on the other hand, you're feeling sorry for them. It doesn't show that you understand how they feel. It's different from empathy, because you are not feeling with them.\n\nDon't demand compliance\n\nNothing we know about the human animal suggests that we've been programmed to be obedient. There are better ways to change adolescent behaviour than demanding compliance and we need to move beyond demands to an understanding of what it is that captures and holds their attention. This understanding involves an awareness of unmet needs, discouragement, the misery of unimportance and loss of self-esteem and self-control. But it also involves finding ways to mobilise adventurous spirit, satisfy the deep need young people have for ritual, increase their personal social resilience and create meaningful bonds with significant adults. We also have to realise that within the tough delinquent exterior is a need to play \u2013 with fire perhaps \u2013 but also with the world to see what it will answer.\n\nNurturing self-esteem is critical to working with young people at risk. Its loss can begin with something as small as a sarcastic put-down from a parent or as large as the collapse of the social support unit. In adolescence this can lead to feelings of insignificance, incompetence, powerlessness and unworthiness. A search for the converse of these feelings \u2013 significance, competence, power and virtue \u2013 can easily be discerned in gang behaviour.\n\nHow to build trust\n\nEvery young person needs an adult to learn from in order to become an adult themselves. Parents are a child's main role models, but many young people have parents who are inadequate role models or who are simply 'not there' for their kids. Therefore, especially if they've been hurt or let down by adults, the way you go about forming a relationship with young people is very important. There's a great deal of power involved in such a relationship \u2013 it can be life changing or devastating. In traditional societies this relationship is formalised as mentorship but largely lost in modern urban life. It's an essential part of programme development.\n\nBut as a mentor you have to be careful. Young people whose parents treat them with disrespect, who neglect and abandon them, or who avoid and disregard them are churned up inside. They're torn between their own human need for love and affection and feelings of anger, resentment and anxiety. They need you but they've learned that adults cannot be trusted. Trust is a fragile thing, it needs to be earned and cannot simply be expected. To trust means to have faith in another person and believe they will be considerate, protective and helpful and not betray you or lie to you or hurt you intentionally. When there's trust, then respect follows.\n\nWhen a young person trusts you, they'll be open and speak about their lives, feelings and experiences. They'll tell you the story of themselves they never knew would interest anyone. They'll look to you for guidance and will respect and value your opinion. But this doesn't mean they'll necessarily do what you say. Trust is formed when we feel that people accept us for who we are and is increased through co-operation.\n\nWhen there's trust, a person feels safe to say what they really think and feel and know it is regarded as important. This builds self-confidence. Trust is broken when you try to manipulate or coerce and when you use guilt trips and threats. When trust is damaged, it's difficult to repair and restore. Here are actions which break trust:\n\n(L*O*S*E*R)\n\nLaughing at a person when they say something about themselves;\n\nOpenly judging or moralising another person's behaviour;\n\nSilent, detached, unemotional and rejecting actions;\n\nEvaluating another person in your response to them;\n\nRefusing to reciprocate in openness and sharing.\n\nWhen you mentor young people, you need to believe that each one has the potential to make good decisions about where and how they'll live their lives. You have to find ways to be a friend without being threatening. Have high expectations of your relationship with the young person, but don't expect too much at first. Accept the young person for who they are, without judgement. Establish what they're capable of and help them reach that height \u2013 everything you aim for should be attainable. Never allow yourself to feel disappointed if the young person doesn't reach as high as you want them to. Building up a relationship with a troubled person takes time and patience. Teenagers can behave horribly and say cruel, hurtful, abusive things. Mentors must be able to not take these to heart. It's not really you they're talking about.\n\nWhen discussing an issue, mirror it by repeating what they tell you. Put the young person's words into your own, help them reflect on what they've said, compliment them when they do something positive. This will confirm that you understand. When they do something negative, discuss this and say what you think and feel about it. Remember not to judge or condemn. It's not the person that you may disagree with, but their behaviour. So say, for example, 'Your actions were unacceptable,' and not 'You are unacceptable'.\n\nEvery three to four months the Chrysalis Academy in Cape Town has a new intake of young people from high-risk, low-income areas, many of who are mistrustful, scared or angry. Lucille Meyer describes the process of mentoring them to begin the journey into a new story about themselves:\n\nTheir socialisation has been one of: 'I'm poor, I'm a victim, I'm not loved.' Then you arrive here and these weird people are talking about compassion and that they love me. You think they're mad and you don't trust them. So we have to show them what love and what safe looks like. We the mothers of this place have to be there for them. They have to hear it in my voice that there's care. They've been on high alert, guarded. Thick shells of protection. We have to rewire their brains! That takes time. We have to link them up with supportive people. It takes certain types of people to do this work. These are people who have first worked on themselves. They have to have integrity because the kids who come here don't trust adults. We have to have high expectations.2\n\nAs a mentor, here's what you should not do:\n\n\u2022 Don't put up a 'front' or be false \u2013 always be true to yourself;\n\n\u2022 Don't be quick to judge;\n\n\u2022 Don't lose your temper, shout or scold;\n\n\u2022 Don't get physical in any way;\n\n\u2022 Don't try to be a parent or a teacher. Instead approach the young person as a friend and guide;\n\n\u2022 Don't speak about how things were done in the past and don't say the past was better than now;\n\n\u2022 Don't present yourself as an authority figure;\n\n\u2022 Don't demand respect. Instead, let the young person grow to trust and respect you;\n\n\u2022 Don't force your personal or religious beliefs onto the young person;\n\n\u2022 Don't let your own values and morals get in the way of a positive and healthy relationship with the young person;\n\n\u2022 Don't try to manipulate the young person in any way. Don't coerce them;\n\n\u2022 Don't use commands like 'you must' or 'you have to' or 'you can't' or 'you shouldn't';\n\n\u2022 Don't expect miracles. Positive and lasting change takes time with young people, especially when they have difficult lives.\n\nCreating safe space\n\nA safe space is both physical and psychological \u2013 in the world and in yourself. In high-risk areas and within a gang, both of these are largely absent. In this situation young people often withdraw into themselves emotionally or attempt to clear a space around themselves by dominating physically.\n\nFor these reasons, any programme working with home-stressed or gang-linked young people needs to make physical and psychological safety a priority. These ingredients are difficult to achieve in the areas in which these young people live, which is why locating programme activities outside the neighbourhood increases their effectiveness.\n\nNature can provide a physical space which, while initially anxiety pro\u00advoking in its unknownness, can provide silence and a soft landing for young people used to crowding, urban noise and the need for constant vigilance. In this situation, a mentor who is clearly unafraid of the environment, feels secure in themself and is an anchor in the unknown, provides the safety to allow the possibility of reflection and inner recalibration. 'In the wild first they're scared, Ashley Potts told me, 'then they're interested, then they relax:'\n\nGoing from the city into nature is like going from air into water. You're dry one moment then you're into the unknown depths of the sea. It's a switch. You require a different set of skills. You have to move and breathe in a different way. It's scary, but when you learn to swim you don't want to come out the water again.3\n\nCommunity psychologist Lane Benjamin considers that a safe space can also be a trusting relationship without barriers. 'We can't supply safe spaces anywhere in high-risk communities but we can find it in relationships. Other people have your back.' For psychologist Cathy Ward, however, visualising a different path needs a change of place. 'It's not possible when they're stuck in Manenberg or Bonteheuwel so they need to be out of their context out of choice. These resources have to be there at the right time.4\n\nThe hero's journey\n\nEvery teenager, at some point, needs to be their own hero and be well regarded by their peers. Recognition by an older person is an added bonus but, in the areas where gangs flourish, is seldom gained. In the circle of a gang, violence gives you credability and, beyond that, a nod from the leader or druglord is as much as you're likely to get. If we're to provide the ingredients for a story more sustaining than what a gang can provide, what would it look like?\n\nThough such a journey may happen in the everyday world, the steps a young person takes at this time of their life are part of ancient rituals hard-wired in their brains. At root it's a search for belonging, mastery, independence and forgiveness.5\n\nFigure 10 Circle of Wholeness\n\nHumans are social creatures and belonging is the baseline from which personality develops. Two Xhosa expressions capture this. One is the notion of ubuntu \u2013 'a person is a person through other people', and the other is the saying 'all children are my children'. In traditional societies this sense of belonging extends beyond the human circle to animals, plants and the environment. In peasant society, maintaining balanced ecological relationships is a way of ensuring that one's own life is itself balanced. Belonging depends on how one is viewed by others. For this reason, being committed to the positive value of generosity and caring for others improves ones view of oneself through the eyes of others. Young people cannot develop a sense of responsibility unless they have been responsible to others. Generosity allows them to 'de-centre' and contribute to those around them in a self\u2013affirming way.\n\nMastery involves social and physical competence and opportunities for success. It's the basis of individual worth in most societies and education systems. If young people are deprived of the chance or ability to master their lives, they retreat into helplessness and inferiority. The steps to mastery are as old as they are modern. In ancient Egyptian teachings for priesthood, young students were required to seek:\n\nControl of thought,\n\nControl of action,\n\nFaith in the Master's ability to teach the truth,\n\nFaith in one's ability to assimilate the truth,\n\nFaith in oneself to wield the truth,\n\nFreedom from resentment under persecution,\n\nFreedom from resentment under wrong,\n\nAbility to distinguish right from wrong,\n\nAbility to distinguish real from unreal.6\n\nThe spirit of independence is the product of both mastery and belonging, in that the purpose of any external discipline and support is to build inner discipline and social worth. Young people who lack a sense of power over their own behaviour and environment often lack motivation and seek alternative sources of power through dependence on chemicals or membership in a youth subculture.7\n\nWhere hurt has been caused, especially by a parent, a young person can carry the anger and shame for the rest of their lives, unable to shake off the burden of its memory. This can increase anger and anti-social actions and reduce acceptance among those with which a young person would like to belong. The key that unlocks these shackles is forgiveness, moving past the scars of hurt, shame and anger and climbing upwards without the dead weight of past damage.\n\nIf programmes for young people do not have as their goal the development of positive characteristics such as a sense of belonging, mastery, independence and forgiveness \u2013 unless they avoid emotional superficiality and build significance, personal power, self esteem and self control \u2013 they will not change the attitudes of young people and will probably fail. Here are two stories about a hero's journey:\n\nIt was very hard. I wanted to come home (from the wilderness), but we had to sign papers before we went to show we knew it would be hard. Before we went we took it for granted that we could do everything.\n\nWe went on hikes. We climbed rocks and once you got to the top and you looked down you didn't want to go back. But they told us we could do it. We abseiled and river-rafted. There were life-savers so it was okay if we fell in.\n\nAnother thing was the expedition. We walked a long way. We carried heavy bags with food and things. We started in the morning and walked until evening. They told us the whole way was 36 kilometres. I wanted to quit, to say: 'No, I'm not doing it.' But I signed so I did.\n\nNow I am a man. I have stayed in a forest alone and walked on the top of mountains.8\n\nA young guy abseiling down a cliff said to me: 'Dis makliker om 'n mens dood te skiet as om hier af te klim' [It's easier to kill a person than climb down here]. That statement hit me like a ton of bricks. Suddenly he had his own life in his hands, working with the rope, making decisions about his own safety. That led to a two-hour conversation. Killing and hurting had become such a part of his life that it was just normal. It took no effort. Coming down a cliff was much more difficult for him.9\n\nUsing fear and ritual\n\nFor adolescents, the catalyst for transition to a new path, of creating a new sense of self, is the realisation that they're in an impasse, a situation they cannot control which causes them fear. On the street this can lead to irrational action, anger and violence or the protection of a gang, but it can also be the start of a search for a new story and a call for help from someone they can trust.\n\nIn placing a young person in an unknown environment which they have never before encountered with the expectation that 'something' is about to happen, an impasse can be created. Carefully managed anxiety can act as a doorway to a new set of experiences and an openness to intervention by a mentor. For this reason wilderness, which urban youths may never have encountered, is an effective context as it immediately places them outside their comfort zone.\n\nHere's an example. In the Usiko process, developed over many years of testing, youngsters arriving off the bus in a wild place are met by several men in wild dress carrying sticks who loudly and aggressively demand to know of each youth who they are and why they're there. On hearing their name they soften and say: 'Oh yes, we know about you, you can enter here,' precipitating brief fear followed by relief of acceptance. These contradictory feelings are the benchmarks of ritual.\n\nRitual is a gantry over the abyss of fear. It says: 'Do these things and you will have no need for fear.' But fear drives the acceptance of ritual. They are the yin of each other's yang. Adolescents respond powerfully to ritual and performance and abhor superficiality. In his book The magic of ritual, Tom Driver provides a useful starting point for ritual programme development:\n\nA ritual is a performance that invokes the presence and action of powers which, without ritual, would not be present or active at that time and place, or would be so in a different way. The most obvious examples of such powers, no doubt, are divinities, demons, ancestors and other spirits that may be called 'supernatural'; but they may also be certain powers of nature, of society, of the state, or of the psyche. The agencies with which ritual is concerned, then, are such that they may be represented symbolically if they are to be depicted at all.10\n\nAdolescence is a time when ritual becomes important and, in its absence, they will create their own. Sport, dance, sex, forms of dress and even mode of travel are part of ritual transformance, as are alcoholic binges, drug-taking, violence, tattooing and joining a gang. For this reason, ritual needs to be at the heart of any programme involving young people, especially if they are at risk, and fear needs to be that which they overcome in order to make the ritual process worthwhile to them. As Lucille Meyer says, 'ritual is your keel and rudder in the sea of life. It talks to older things in you.' But, notes Grant Stewart, 'there needs to be a risk activity to start the process.'11\n\nImportantly, although situations that provoke fear or anxiety are what adults instinctively wish to protect young people from, they are also spaces in which fear can be overcome and from which stories of bravery can be crafted. They offer the ingredients out of which belonging, mastery, independence and forgiveness can emerge and from which a story of self can be told. In large measure, this is what gangs offer. We need to learn from them.\n\nTaking time out\n\nYou cannot tell your story if you haven't first become it. Finding what it is you can tell requires that you reflect on what the journey means to you and in what way it connects to your place in society. Its impact also depends on the degree of its universality: what truths does it contain that are recognised by others as their truths as well? Such insights cannot be had on in the midst of the journey while battling the stony path. Any programme that requires self-reflection, therefore, needs to have as part of its process the time to do it.\n\nMany programmes that use wilderness settings have found that solo time in nature, especially overnight, can produce powerful effects and even profound epiphanies. With nothing physical to do, nowhere to go and the challenge of 'making it through', self-reflection is almost assured. Such programmes generally require participants to consider certain questions, such as 'Who am I?' and 'Where am I going?'\n\nBoth Educo and the Usiko Trust use principles based on a 'life wheel' developed by Steven Foster and Meredith Little as a conceptual framework for self-reflection. The participant constructs a circle out of whatever's available, sits within it and contemplates their life using the points of the compass as orientation. South represents childhood, innocence and playfulness, west represents darkness, anxiety, pain and adolescence, north represents adulthood, success, establishment and inflexibility and east represents age, wisdom, death and rebirth into the south. The task is to find where you are on the wheel and to understand it, not as a fixed state but point of transition.12\n\nLane Benjamin notes: 'We need to help young men in the community to have the time to think so they're not operating on that impulsive survival brain. Then they need to have access to other men they can talk to and physically walk the journey with them. It's a journey and a process. But they need time to think.'13\n\nMake ground rules\n\nPeople working together need a set of simple rules that concern respect and co-operation so everyone knows where they stand. Young people, particularly those from high-risk and often chaotic backgrounds, need to have a sense of structure and know beforehand what they can or can't do when working together. Members will be empowered if they make their own rules to fit their own needs. However, there are certain rules that must be put in place, regardless of the rules people choose. These are:\n\n\u2022 Respect the fact that you are dependent on each other;\n\n\u2022 Agree to the goals and commit to working co-operatively to reach those goals;\n\n\u2022 Never be negative about anyone's race, sex, nationality, religion, language, political opinion or social position;\n\n\u2022 Respect everyone's gender, sexual orientation, disability or any other status;\n\n\u2022 Recognise that you are all reasonable people;\n\n\u2022 Accept that no one is perfect and that everyone makes mistakes;\n\n\u2022 Allow each other to make mistakes, but help each other see those mistakes without judging harshly;\n\n\u2022 Give everyone the right to say what they think;\n\n\u2022 Express all opinions in a sensitive manner;\n\n\u2022 Everything shared in the group is confidential.\n\nGiving feedback\n\nFeedback is the useful information you give a person after a session or programme. It tells them how they're doing and increases their awareness of their performance against the standards expected of them. Feedback has to be honest, but it must not cause hurt. These are useful tools:\n\n\u2022 Give feedback on a person's behaviour and not on their personality;\n\n\u2022 Give feedback on their behaviour within a specific situation and not on their general behaviour;\n\n\u2022 Give feedback on their immediate behaviour and not on their behaviour in previous situations;\n\n\u2022 Give feedback that is positive and not judgemental or negative;\n\n\u2022 Share your perceptions and feelings, but don't give advice;\n\n\u2022 Give feedback only when you are asked to by the person;\n\n\u2022 Focus your feedback on actions that the person is able to change.\n\nA programme is only part of the journey\n\nNo matter how all-encompassing a programme may be, it's only a small slice of a young person's life. They may return with stories to tell and new insights about themselves, only to be met with incomprehension and even disbelief by parents and peers. Stories of their Hero's Journey may hold for a time, but will begin to be eroded in uncongenial environments. Resilience takes a hammering. Moving away from your context changes something, says Grant Stewart:\n\nThe challenge is when they come back, everyone around him says: 'Jy's mos 'n dief, 'n skelem' [you're just a thief, a rubbish]. And he's poor and the gang comes knocking. 'Sell a few of these things and you'll have money.' You need to create spaces where they hear different voices \u2013 and a path out.\n\nAny programme not integrated into path planning for young people is ineffective and a waste of time and money. They need to be supported in their neighbourhoods after its completion if they're to maintain resilience. For this reason, government and NGOs should collaborate and silos of exclusivity in youth work transcended. We have to remember why we do this work. It's about the young people. They are the future.\n\nEndnotes\n\n1. These suggestions were drawn from Elzette Rosseau and Don Pinnock: Wild Resilience: Working with High-Risk Adolescents using Wilderness, Ritual and Mentorship (African Sun Press, Cape Town, 2014).\n\n2. Lucille Meyer interview, 2015.\n\n3. Interview with Ashley Potts, op cit.\n\n4. Interview with Cathy Ward, op cit.\n\n5. Brendto et al, 1990, p35.\n\n6. G James: Stolen legacy (Julian Richardson, San Francisco, 1976).\n\n7. James, 1976, p41.\n\n8. Karen van Eden: research notes, Institute of Criminology, UCT 1996.\n\n9. Ashley Potts, op cit.\n\n10. Driver, 1991, p97.\n\n11. Interview with Grant Stewart, op cit.\n\n12. Foster, Steven & Meredith Little: The four shields: the initiatory seasons of human nature (Lost Borders Press, Big Pine, California 1998). See also Elzette Rosseau & Don Pinnock: Wild Resilience, op cit.\n\n13. 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(1992) Afrocentric Theory and Applications: Advances in Adolescent Rites of Passage (Vol 2) Washington: Baobab.\n\nWebster, D: The social organization of poverty (African Studies Institute, Wits University, 1980).\n\nWestern Cape Youth Development Strategy 2013 (Western Cape Government).\n\nWestern, J: Outcast Cape Town (Cape Town, 1981).\n\nWhite Paper 5 on Early Childhood Development, 2001.\n\nWhite Paper 6: Inclusive Education, 2001.\n\nWhite Paper for the Transformation of the Health System in South Africa, 1997.\n\nWhite Paper on Basic Household Sanitation, 2001.\n\nWhite Paper on Education and Training, 1995.\n\nWhite Paper on Families, 2012.\n\nWhite Paper on Social Welfare, 1997.\n\nWhite Paper: A new housing policy and strategy for South Africa, 1995.\n\nWhittles, Govan: 'Crime in SA increasing rapidly' (Eyewitness News online, 22 May 2015).\n\nWHO Global Alcohol and Health Report: Africa 2007.\n\nWieland, F: The Journey of the Hero: Personal growth, Deep Ecology and the Quest for the Grail (Prism Press, Dorset, 1991).\n\nWilkinson, Kate: 'Why the matric pass rate is not a reliable benchmark of education quality' (Africa Check 7.1.2014).\n\nWilliams, P & Vlassis, D: Combatting Transnational Crime: Concepts, Activities, and Responses (Transnational Organized Crime, 4(4), 2001).\n\nWorld Health Organisation Report on violence and health, (2002).\n\nZabludoff, S: 'Colombian narcotics organizations as business enterprises' (in Transnational Organized Crime, 3(2), 1997).\nPhoto section\n\nHappy times in District Six, now a distant memory. Picture: Cloete Breytenbach\n\nTaking in the street life of District Six. Picture: UCT Archives\n\nRutger Street, District Six. Picture: UCT Archives\n\nDistrict Six next to the CBD before demolition. Picture: UCT Archives\n\nA rare photograph of the Globe Gang of District Six, circa 1944. Picture courtesy of Shahidah Maroos\n\nEaton Terrace, District Six. Picture: District Six Museum\n\nTeenagers in District Six. Picture: UCT Archives\n\nFor years the apartheid government tried to block the Coon Carnival's assault on the city's streets but never managed. Here, to the strum of banjos, they claim Hanover Street as their own. Picture Cloete Breytenbach\n\nVernon Terrace, District Six. Picture: District Six Museum\n\nThe sound of the fish seller's horn announced the return of the fishing boats that employed many of the District's men. Picture: District Six Museum\n\nHomes being bulldozed in District Six amid the forced removals of the 1960s and '70s. More than 60 000 people were moved to the Cape Flats by the apartheid regime. Picture: District Six Museum\n\nA crying child in shack land has to find comfort wherever he can.\n\nA police gang map of Bonteheuwel.\n\nBottle neck in hand and high on a mixture of mandrax and cannabis.\n\nAuthor's note: Eyes have been obscured in some pictures to protect identities.\n\nNight time in the tenements. Pictures: Don Pinnock\n\nAt night many Cape Flats neighbourhoods seem cloaked in dangerous unpredictability.\n\nCaught in the act of stealing a car, a 15-year-old boy finds he can't outrun the police.\n\nPrison gang hand signs are an indicater of allegiance to the 26s, 27s or 28s (five + one, two or three fingers). Pictures: Don Pinnock\n\nFor gangs, turf is marked and fiercely defended. This is Mongrels territory.\n\nWith high unemployment, the informal sector is the mainstay in many Cape Flats areas. Pictures: Don Pinnock\n\nA Metro Police squad holds off a crowd as it moves in on an arrest scene.\n\nAt any time of the day or night, the streets of the Cape Flats are filled with young people hanging around doing very little.\n\nTaking their chances with the roll of a dice in Hanover Park. Pictures: Don Pinnock\nAcknowledgements\n\nThis study was initiated by:\n\nIt was supported by:\n\nThis book could not have been written without the work and help of many professionals in a number of fields. Special thanks goes to people who made time to check sections dealing with their speciality. They are Professor Andy Dawes, Professor Elrena van der Spuy, Professor Cathy Ward, Dr Simon Howell, Dr Barak Morgan, Major General Jeremy Vearey, David Abrahams and Jane Kelly. The insights were theirs, any errors are mine.\n\nMy special thanks go to Andy Dawes for his wisdom, patience and friendship and to my wife Patricia Schonstein who supported me with forbearance and care whether I was hunched over a keyboard or hanging out in gangland.\n\nI'm grateful for the insights of Cyril Pelston, Jonathan Jansen, Guy Lamb, Alastair Graham, Lucille Meyer, Jeremy Vearey, Peter Jacobs, Lerato Kossie, Irvin Kinnes, Ann Skelton, Barbara Williams, Oscar Wollheim, Ashley Potts, Pharie Sefali, Grant Stewart, Ivan Bromfield, Brian Ford, Joan Broster, Chief Dalaguba, Nzimela Ncoyini, Karl Voysey, Lane Benjamin, James Garbarino, Murray Michel, John Walker, Kathy Nicolaou, Freddy Ledwaba, Burt Evans, Sylke Funk. I also am indebted to the gang members who shared their insights and lives but did not want their surnames mentioned: Dice, Dave, Gums, Petrus, Chicken, Paul, Nealon, Michael, Trappies, Joey, Aala, Sira, Clifton and Simon. Important support from Tafelberg Press came from Annie de Beer and Gill Moodie. If I have left anyone out I apologise, but you know who you are.\n\nThis book was kick-started by the City Press Non-Fiction Award, supported by the University of Cape Town Vice-Chancellor's Strategic Fund and its patron Dr Max Price and went into print with the support of Tafelberg Press. I had the fortune of two excellent editors, Patricia Schonstein for the first draft and Sybrand Mostert for the final. Before good editors I am truly humble \u2013 they ensure that things come out right.\nAbout the book\n\nCape Town is two cities. One is beautiful beyond imagining, known since its beginning as the 'fairest cape' in the world. Here tourists come to lounge on beaches, scale misty peaks and dine in fine restaurants.\n\nThe other is one of the most dangerous cities in the world, where police need bullet-proof vests and sometimes army backup. Here gangs of young men rule the night with heavy calibre handguns, dispensing heroin, cocaine, crystal meth and fear.\n\nThis is the story of the second city...\n\nIn Gang Town, investigative journalist and criminologist Don Pinnock draws on more than thirty years of research to provide a nuanced and definitive portrait of youngsters caught up in violent crime.\nAbout the author\n\nDr Don Pinnock is an investigative journalist and photographer whose assignments have taken him to five continents. He has written 17 books, hundreds of articles and held several photographic exhibitions. He has degrees in criminology, political science and African history and has been a travel writer, photographer, biographer, historian and lecturer. He is an honorary research associate of the Centre of Criminology and the Safety and Violence Initiative at the University of Cape Town, a founding member of the Usiko Trust working with high-risk youths and is a trustee of the Chrysalis Academy. He is married to the novelist and poet Patricia Schonstein and they have two adult children. They all live at the foot of Table Mountain.\n\nPraise for Gang Town\n\n'As a police officer often on the wrong end of a gangster's gun, this critical work has given me a startling insight into the world of the young man whose finger is on the trigger. To those who believe countless Cape Town youths are lost forever to the grip of tik or death by 9mm Parabellum handgun, read this book and hope.'\n\n\u2013 Andrew Brown, novelist and police reservist\n\n'You will not find a more insightful and unsettling book on gangs in Cape Town. Through unforgettable imagery, first-hand stories and a lifetime of research on troubled youth in this afflicted city, it helps us understand not only how gangs came to be and are sustained, but how they destroy young lives and whole families can be overcome. Gang Town might well become the most important resource for generations of social scientists grasping to understand how one of the world's most beautiful cities could come to be so disfigured by gangsterism.'\n\n\u2013 Prof Jonathan Jansen, vice-chancellor, University of the Free State\n\n'This is not only an absorbing history of Cape Town but an insight into the city the like of which I'd not come across before... fascinating and deeply troubling but at least offers a way out of what looks like an intractable problem.'\n\n\u2013 Mike Nicol, novelist\n\n'This book contains cogent, yet accessible arguments about the evolution of gangs on the Cape Flats. It explores both the criminogenic impact of gang activity as well as its historical roots. In doing so, it offers an integrated strategic solution to the problem.'\n\n\u2013 Maj-Gen Jeremy Vearey, SAPS head of anti-gang strategy in Western Cape\nAlso by Don Pinnock\n\nCRIMINOLOGY\n\nElsies River\n\nThe Brotherhoods\n\nGangs, Rituals & Rites of Passage (with Dudu Douglas-Hamilton)\n\nWild Resilience (with Elzette Rosseau)\n\nHISTORY\n\nTelona: The history of a private labour recruiter\n\nWriting Left\n\nBIOGRAPHY\n\nRuth First\n\nThey Fought for Freedom: Ruth First\n\nTRAVEL\n\nBlue Ice: Travels in Antarctica\n\nAfrican Journeys\n\nThe Woman Who Lived in a Tree\n\nSouth Africa, a Celebration (with Gerald Hoberman)\n\nENVIRONMENT\n\nNatural Selections\n\nLoveletters to Africa\n\nFICTION\n\nRainmaker\nTafelberg,\n\nan imprint of NB Publishers,\n\na division of Media24 Boeke (Pty) Ltd,\n\n40 Heerengracht, Cape Town, 8001\n\nwww.tafelberg.com\n\nCopyright \u00a9 Don Pinnock 2016\n\nAll rights reserved.\n\nNo part of this electronic book may be reproduced or transmitted in any form or by any electronic or mechanical means, including photocopying and recording, or by any other information storage or retrieval system, without written permission from the publisher.\n\nCover image by Don Pinnock, posed by model\n\nCover design by Gaelen Pinnock\n\nE-book design by Firelight Studio\n\nAvailable in print:\n\nFirst edition in 2016\n\nISBN: 978-0-624-06789-4\n\nEpub edition:\n\nFirst edition in 2016\n\nISBN: 978-0-624-06790-0 (epub)\n\nMobi edition:\n\nFirst edition in 2016\n\nISBN: 978-0-624-06791-7 (mobi)\n","meta":{"redpajama_set_name":"RedPajamaBook"}}
+{"text":" \nThank you for downloading this Crossway book.\n\nSign-up for the Crossway Newsletter for updates on special offers, new resources, and exciting global ministry initiatives:\n\n**Crossway Newsletter**\n\nOr, if you prefer, we would love to connect with you online:\n\n**Facebook**\n\n**Twitter** \n**Google +**\n\"It is commonplace among many church leaders to dispute the need for confessions of faith on the grounds of the supreme authority of the Bible. In this timely book, Trueman demonstrates effectively how such claims are untenable. We all have creeds\u2014the Bible itself requires them\u2014but some are unwritten, not open to public accountability, and the consequences can be damaging. Trueman's case deserves the widest possible hearing.\"\n\nRobert Letham, Director of Research, Senior Lecturer in Systematic and Historical Theology, Wales Evangelical School of Theology; author, The Holy Trinity and Union with Christ\n\n\"In its creeds and confessions, the church affirms its allegiance to the God of the gospel and commits itself to think, speak, and govern its life in ways shaped by the gospel. This lively book, full of vigorous argument and biblical good sense, tells us why.\"\n\nJohn Webster, Professor of Systematic Theology, University of Aberdeen\n\n\"The apostle Paul once told Timothy that a minister was to be kind, able to teach, patient, and gentle (2 Tim. 2:24). In The Creedal Imperative, Carl Trueman demonstrates that he is not only able to teach the Word and how it has come down to us throughout history, but also how to do so with kindness, patience, and \u00adgentleness\u2014precisely the qualities that are needed to convince in our creedless, ahistorical, and shallow age. As one whose entire ministry of preaching, teaching, and writing has been taken up with the Word as confessed in the great creeds and confessions of Christendom, I wholeheartedly recommend this book.\"\n\nDaniel R. Hyde, Pastor, Oceanside United Reformed Church, Oceanside, California; author, God in Our Midst; Welcome to a Reformed Church; and Why Believe in God?\n\n\"Herein is a truly inspiring vision, that churches be freed from the vapid, the fickle, and the dysfunctional by a deeper enjoyment of the faith we have received. Trueman has shown that use of the creeds is both necessary and beautifully enriching. Informative and compelling, this book has what it takes to do great good.\"\n\nMichael Reeves, Head of Theology, Universities and Colleges Christian Fellowship (UCCF); author, Delighting in the Trinity and The Unquenchable Flame\n\n\"I know of few people better equipped to write this book. As both a scholar and a pastor, Trueman combines his expertise as a historian with some important biblical observations to make a convincing case for The Creedal Imperative. This book will prove to be immensely useful in today's ecclesiastical climate.\"\n\nMark Jones, Senior Minister, Faith Vancouver Presbyterian Church; coauthor, A Puritan Theology\n\n\"Trueman, again, has given us a stimulating book. He manages to demonstrate the relevance of creeds by showing how new the old ones are. The book is not only a must-read for those who stick to creeds without knowing why or those whose creed it is to have no creed, but for everyone who tries to practice the Christian faith.\"\n\nHerman Selderhuis, director Refo500, The Netherlands\n\n\"This is an engrossing survey, sparklingly contemporary yet eruditely historical. But it is also an urgent wake-up call, which, if heeded, would deliver Evangelicalism from its current isolation, shallowness, and confusion\u2014and from the autocracy of private empire-builders. Informative, readable, and stimulating all at once.\"\n\nDonald Macleod, Emeritus Professor of Systematic Theology, Free Church of Scotland College\n\n\"Trueman states that creeds and confessions are both necessary for the well-being of the church and are, in fact, required by the Bible. His arguments are wide-ranging and include biblical exposition, lessons from church history, and modern cultural factors that may be unconsciously influencing one's view of the issue. In addition, there is the typical Trueman humor and odd examples sprinkled throughout the book. In the end, I agree with him and will require this book for my seminary course on creeds.\"\n\nRobert J. Cara, Chief Academic Officer, Hugh and Sallie Reaves Professor of New Testament, Reformed Theological Seminary\n\n\"Today there is a challenge to the authority of the church including the authority of Scripture. The Creedal Imperative speaks to the necessity of creeds and confessions, which tend to save us from attempts to privately interpret the Scripture. Trueman demonstrates how creeds and confessions are strategic checkpoints, intended not only to enable us to express our beliefs, but also to keep us from misunderstanding God's truth. Properly used, creeds and confessions, under the authority of God's Word, enable us to hear God's voice\u2014they are our speaking what we understand God has spoken to us in Scripture. For those who maintain, 'We have no creed or confession but the Bible,' this book is a must-read. For those who understand the place of creeds and confessions in the life of Christian faith, this book is also a must-read. It is all about understanding God's truth. I commend Trueman for his careful demonstration of clear exegesis, sound theology, understanding of church history, and, consequently, his ability to understand the times in which we live. You will be blessed by this book.\"\n\nCharles H. Dunahoo, Coordinator, PCA CEP; \nauthor, Making Kingdom Disciples; Changing Trends in Missions; and Foundation and Authority\n\n\"Though it might sound a bit hackneyed for a book commendation, this is a book I would love to have written! Carl Trueman's case for what he terms 'the creedal imperative' of the Christian faith is spot-on. Trueman not only identifies but also deftly rebuts a number of traditional as well as more recent objections in contemporary culture to creeds and confessions. On the one hand, he shows the untenability of the 'no creed but Christ, no book but the Bible' position of many evangelical Christians. And on the other hand, he defends the use of creeds and confessions that summarize and defend the teaching of Scripture without supplementing Scripture or diminishing its authority.\"\n\nCornelis P. Venema, President, Professor of Doctrinal Studies, Mid-America Reformed Seminary\nThe CREEDAL\n\nI M P E R A T I V E\n\nThe Creedal Imperative \nCopyright \u00a9 2012 by Carl R. Trueman\n\nPublished by Crossway \n1300 Crescent Street \nWheaton, Illinois 60187\n\nAll rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law.\n\nCover design: Studio Gearbox \nCover images: Thinkstock \nInterior design and typesetting: Lakeside Design Plus\n\nFirst printing 2012 \nPrinted in the United States of America\n\nScripture quotations are from the ESV\u00ae Bible (The Holy Bible, English Standard Version\u00ae), copyright \u00a9 2001 by Crossway. Used by permission. All rights reserved.\n\nTrade Paperback ISBN: 978-1-4335-2190-4 \nPDF ISBN: 978-1-4335-2191-1 \nMobipocket ISBN: 978-1-4335-2192-8 \nePub ISBN: 978-1-4335-2193-5\n\nLibrary of Congress Cataloging-in-Publication Data\n\nTrueman, Carl R.\n\nThe creedal imperative \/ Carl R. Trueman.\n\np. cm.\n\nIncludes bibliographical references and index.\n\nISBN 978-1-4335-2190-4 (tp)\n\n1. Creeds. I. Title.\n\nBT990.T78 2012\n\n238\u2014dc23 | 2012013405\n\n---|---\n\nCrossway is a publishing ministry of Good News Publishers.\n\nVP | 24 | 23 | 22 | 21 | 20 | 19 | 18 | 17 | 16 | 15 | 14 | 13 | 12 \n---|---|---|---|---|---|---|---|---|---|---|---|---|--- \n14 | 13 | 12 | 11 | 10 | 9 | 8 | 7 | 6 | 5 | 4 | 3 | 2 | 1\nDedicated with gratitude to the students and friends \nat Cornerstone Presbyterian Church \nwho have attended the monthly \"Tabletalk at the Truemans'\" \nover the years, where many of the ideas in this book \nwere debated and refined.\n\n## Contents\n\nAcknowledgments\n\nIntroduction\n\n1 The Cultural Case against Creeds and Confessions\n\n2 The Foundations of Creedalism\n\n3 The Early Church\n\n4 Classical Protestant Confessions\n\n5 Confession as Praise\n\n6 On the Usefulness of Creeds and Confessions\n\nConclusion\n\nAppendix: On Revising and Supplementing Confessions\n\nFor Further Reading\n\n## Acknowledgments\n\nI wish to thank Allan Fisher and Justin Taylor at Crossway for encouraging me in this project and waiting patiently as I missed a couple of deadlines. At Westminster, I have benefited from conversations about the nature of confessionalism with my friends, Tara, Sandy Finlayson, Greg Beale, Peter Lillback, Dick Gaffin, and David Garner. I must also thank Catriona, John, and Peter for providing such a happy home and escape from work.\n\n## Introduction\n\nA colleague of mine loves to tell the following story about a church he used to visit. The pastor there had a habit of standing in the pulpit, seizing his Bible in his right hand, raising it above his head, and pointing to it with his left. \"This,\" he declared in a booming voice, \"is our only creed and our only confession.\" Ironically, the church was marked by teaching that included the five points of Calvinism, dispensationalism, and a form of polity that reflected in broad terms its origins as a Plymouth Brethren assembly. In other words, while its only creed was the Bible, it actually connected in terms of the details of its life and teaching to almost no other congregation in the history of the church. Clearly, the church did have a creed, a summary view of what the Bible taught on grace, eschatology, and ecclesiology; it was just that nobody ever wrote it down and set it out in public. That is a serious problem. As I shall argue in subsequent pages, it is actually unbiblical; and that is ironic and somewhat sad, given the (no doubt) sincere desire of the pastor and the people of this church to have an approach to church life that guaranteed the unique status of the Bible.\n\nThe burden that motivates my writing of this book is my belief that creeds and confessions are vital to the present and future well-being of the church. Such a statement may well jar with evangelical ears that are used to the notion that Scripture alone is to be considered the sole, supreme authority for Christian faith and practice. Does my claim not strike at the very heart of the notion of Scripture alone? Does it not place me in jeopardy of regarding both Scripture and something outside Scripture, some tradition, as being of coordinate and potentially equal authority? And is there not a danger that commitment to time-bound creeds and confessions might well doom the church to irrelevance in the modern world?\n\nThese are, indeed, legitimate concerns, and I intend to address these, and more, in the coming pages. Here, however, I want to place my own cards on the table. Every author writes from a particular perspective, with arguments shaped to some extent by personal commitments, background, and belief. Thus, it seems entirely appropriate to allow the reader insight into my own context and predispositions in order to be better prepared to understand what I am going to say.\n\nI am a professor at a confessional Presbyterian seminary, Westminster in Philadelphia, and a minister in a confessional Presbyterian denomination, the Orthodox Presbyterian Church. In other words, I am a confessional Presbyterian. The terms \"confessional\" and \"Presbyterian\" are crucial for understanding both institutions. To take the latter term first, \"Presbyterian\" means that I am committed to a Presbyterian form of church government, whereby the church is ruled at a congregational level by a session, or committee, of elders; at a regional level by a presbytery of ministers and elders drawn from the churches in the area; and at a national level by a General Assembly of ministers and elders drawn from all parts of the country. When I became a minister in my denomination, I took vows to uphold this form of government both in what I teach and in the respect I give to the various courts of the church.\n\nMore significant for this book is the adjective \"confessional.\" This means that I am committed to the idea that the Presbyterian confessional position, as stated in the Westminster Standards, represents a summary of the teaching of the Bible on key points such as who God is, who Christ is, what justification means, and so on. When I became a minister, I took a solemn vow to that effect. This points to another aspect of being confessional: my vows connect to a structure of church government such that, if I am found to be teaching something inconsistent with what I am pledged to uphold, I can be held to account. If necessary, in the worst situations, I can even be removed from public office in the church.\n\nNotice, I said above that my vow reflects the fact that I believe the statements in the Westminster Standards are a summary of Scripture's teaching, not that I believe the Westminster Standards to represent teaching supplemental to Scripture, or independent of it. Rather, they summarize what is already there in Scripture itself.\n\nNow, this position is not without its problems. How, one might ask, do I avoid making the Standards a kind of a priori framework into which Scripture is made to fit? In other words, is there not a danger here of tail wagging dog, of treating the summary as the grid by which I read Scripture? I will address these, and similar, questions later. At this point, my purpose is simply to let readers know the position that I occupy so they can understand the perspective from which this book is being written. In sum, I not only believe that creeds and confessions are good for the church, I am also committed by vow to uphold the teaching of a particular confession. This indicates that the status of creeds and confessions is not for me simply a matter of intellectual interest; I am committed to the notion at a deep, personal level.\n\nThe fact that I am a confessional Christian places me at odds with the vast majority of evangelical Christians today. That is ironic, because most Christian churches throughout the ages have defined themselves by commitment to some form of creed, confession, or doctrinal statement. This is the case for the Eastern Orthodox, for Roman Catholics, and for Lutheran, Reformed, and Anglican Protestants. Some streams of Baptists have also had confessions; and many independent churches today that may not think of themselves as confessional have brief statements of faith that define who they are and what they believe. Furthermore, as I shall argue later, even those churches and Christians who repudiate the whole notion of creeds and confessions will yet tend to operate with an implicit creed.\n\nDespite this, it is true to say that we live in an anticonfessional age, at least in intention if not always in practice. The most blatant examples of this come from those who argue that the Protestant notion of Scripture alone simply requires the rejection of creeds and confessions. Scripture is the sole authority; of what use therefore are further documents? And how can one ever claim such documents have authority without thus derogating from the authority of Scripture? These arguments have a certain specious force, but I will argue in chapters 1 and 2 that, while the reasons for anticonfessionalism are manifold, many of them are driven more by cultural forces of which too many are unaware. Awareness of these forces, by contrast, may not automatically free us from their influence but can at least offer us the opportunity of subjecting them to critique.\n\nI do want to make the point here that Christians are not divided between those who have creeds and confessions and those who do not; rather, they are divided between those who have public creeds and confessions that are written down and exist as public documents, subject to public scrutiny, evaluation, and critique, and those who have private creeds and confessions that are often improvised, unwritten, and thus not open to public scrutiny, not susceptible to evaluation and, crucially and ironically, not, therefore, subject to testing by Scripture to see whether they are true.\n\nAnticonfessionalism among evangelicals is actually closely related to their putative rejection of tradition. For many, the principle of Scripture alone stands against any notion that the church's tradition plays any constructive role in her life or thought. Some regard this as one of the principal insights of the Protestant Reformers: Rome had (and has) tradition; Protestantism has Scripture. The sixteenth-century Reformation was thus a struggle over authority, with church tradition being pitted against the supremacy of Scripture; and modern evangelicals stand in lockstep with their Protestant forebears on this matter.\n\nA few moments of reflection, however, indicate how misleading and, in fact, untrue is the claim that Protestants have the Bible rather than tradition. Most evangelicals, for example, will typically use Bible translations, and such translations, be they the NIV, RSV, ESV, or KJV, stand within established traditions of Bible translation, linguistics, lexicography, etc. Further, beneath these translations lie the original Hebrew and Greek texts; so traditions of textual understanding also underlie these translations and, even for those linguistic geniuses who are more comfortable with just the Hebrew and Greek, these various traditions will shape the choice of text, the way the languages were learned, and the kind of choices made on matters of obscure grammar, syntax, and vocabulary. Thus, \"Scripture alone,\" whatever else it means, cannot mean Scripture approached in a vacuum.\n\nAnd we can take this reflection on tradition a step further. All Protestant pastors, even the most fundamentalist, will, if they are remotely competent, prepare their sermons with the help of lexicons, commentaries, and books of theology. As soon as they take down one of these books from their bookcases and start to read it, of course, they are drawing positively on church tradition. They are not simply reading the Word of God; they are reading the thoughts and reflections on that Word offered by someone else and articulated using words, sentences, and paragraphs that are not found anywhere in the Bible. Indeed, as soon as one uses the word \"Trinity\" from the pulpit, one is drawing on tradition, not Scripture.\n\nIn fact, tradition is not the issue; it is how one defines that tradition, and how one understands the way it connects to Scripture, which are really the points at issue. Indeed, this was the crux of the Reformation, which was not so much a struggle between Scripture and tradition as between different types of traditions. In a famous exchange between a leading light of the Catholic Reformation, Cardinal Sadoleto, and the Reformer, John Calvin, Sadoleto argued that the Protestants had abandoned the church tradition. Calvin responded that, on the contrary, the Protestants had the true tradition; it was the Catholic Church that had moved away from the truth. The point was simple and well-made: the tradition that transmitted the correct understanding of Scripture from generation to generation belonged to the Protestants.\n\nHere is not the place to debate the veracity of Calvin's claim regarding the content of tradition; suffice it to note that he understood the Reformation not as Scripture versus tradition but as scriptural tradition versus unscriptural tradition. Thoughtful Protestants then, and ever since, have understood the Reformers as arguing for what we might call a tradition that is normed by Scripture. In other words, Protestants know that they use language and conceptual terminology not found explicitly in the Bible; but they understand such are useful in understanding what Scripture says and, at the point where they are found to be inadequate for this task, or even to contradict Scripture, there they must be modified or abandoned.\n\nThe same is true of the creeds and confessions of the church, which are, one might say, the most concentrated deposits of tradition, as affirmed by the church. These documents are often referred to as normed norms or, to use the Latin, norma normata, in contrast to Scripture which is the norming norm, or norma normans. What that means is that the creeds and confessions represent a public statement of what a particular church or denomination believes that Scripture teaches in a synthetic form. By synthetic, I do not mean \"false,\" as in, say, a synthetic fiber like nylon, which is designed to look like cotton but is not really cotton. I mean rather a presentation that is not simply a collection of Bible verses but rather a thematic summary of what the Bible teaches. Thus, in the Nicene Creed, we have an explication of the identity of God as Father, Son, and Holy Spirit, which is considered to represent what the Bible as a whole teaches on this subject. The important point to note is that such statements are public, and thus open to public scrutiny in the light of what Scripture teaches. Thus, they can be accepted or rejected, modified or clarified, as and when they are found to be wanting; the context and means for such change we will discuss elsewhere. Here, I simply want the reader to note the synthetic and public nature of the documents.\n\nThis book consists of six chapters. In chapter 1, I look at some of the powerful currents within modern culture that serve to make the whole idea of creeds and confessions somewhat implausible. I do not intend to reduce evangelical objections to such secular forces, but I believe that an understanding of such forces can be of great help in clarifying why the case for confessionalism can be difficult to make at the present time.\n\nIn chapter 2, I look at the biblical teaching on a number of related points (the importance of language, the reality and unity of human nature, Paul's emphasis on doctrine, on eldership, on a \"form of sound words,\" and on tradition). My conclusion is not only that creeds and confessions are plausible, given biblical teaching, but that Paul actually seems to assume that something like them will be a normal part of the postapostolic church's life. In other words, there is a sense in which the claim to have no creed but the Bible is incoherent, given the fact that the Bible itself seems to teach the need for creeds.\n\nIn chapter 3, I outline the ecclesiological developments of relevance to the case for creeds and confessions. In particular, I focus on the Trinitarian\/christological discussions between the Council of Nicaea in 325 and the Council of Chalcedon in 451. I also touch on the Apostles' and the Athanasian creeds. Two important lessons I draw from this study relate to doctrinal complexity and the importance of the church. As to the former, history teaches that many Christian doctrines can only exist in a stable form within a relatively complex network of related doctrines. Christian theology, in other words, always has a certain ineradicable complexity, which has serious implications for the modern evangelical predilection for simple and very brief statements of faith. As to ecclesiology, it is clear from the early church that terms such as \"heresy\" really only have a meaningful content when connected to a church that has a specific confession.\n\nIn chapter 4, I deal with major Protestant confessional standards: the Anglican Articles and Homilies; the Lutheran Book of Concord; the Three Forms of Unity; the Westminster Standards; and the 1689 Baptist Confession of Faith. This chapter is of necessity highly selective. Protestantism has produced a vast amount of confessional material, and so I have chosen to focus on those with which I am most familiar. In choosing these, I do not intend to imply that Arminians, General Baptists, Anabaptists, and others do not have confessions and cannot be confessional. I hope that anyone from these traditions who reads this book will see that the principles of confessionalism are not confined simply to those confessions I happen to have mentioned.\n\nIn chapter 5, in order to do justice to the doxological origins of Christian creeds and to underline the important function that such have played, and can continue to play, in the life of the church, I focus on creeds and praise. Too often we think of these documents in a negative sense, as if their sole purpose was simply to keep people out of the church and to offer a dry-as-dust account of the Christian faith. By contrast, creeds are central to Christian doxology.\n\nIn chapter 6, I make the case for the usefulness of confessions by highlighting a number of advantages to having them, from limitation of church power to a proper pedagogical structure for church life. After the conclusion, I also include an appendix, addressing the vexing question of the possibility and practicality of confessional revision.\n\nIn writing this book, I come to my subject as one convinced that confessional Christianity captures a very important aspect of biblical teaching on the church. I was an evangelical for many years; discovering confessional Presbyterianism in my early thirties was a liberating experience. Nevertheless, I am aware that there can be a rather distasteful, not to mention sinful, tendency among many confessional writers to look down with scorn and derision on those who are not confessional. I trust that I have not written in that spirit; rather, I hope that this book will go some way to persuading nonconfessional Christians who love the Bible and seek to follow Christ that confessionalism, far from being something to fear, can actually help them to better protect that which is so dear to them.\n\nThe astute reader should now be able to see the case I want to make in this book: I want to argue that creeds and confessions are thoroughly consistent with the belief that Scripture alone is the unique source of revelation and authority. Indeed, I want to go somewhat further: I want to argue that creeds and confessions are, in fact, necessary for the well-being of the church, and that churches that claim not to have them place themselves at a permanent disadvantage when it comes to holding fast to that form of sound words which was so precious to the aging Paul as he advised his young prot\u00e9g\u00e9, Timothy. Linked to this latter point, I want to make the case that it is at least arguable, based on Scripture, that the need for creeds and confessions is not just a practical imperative for the church but is also a biblical imperative.\n\n#\n\n## The Cultural Case against Creeds and Confessions\n\nIn the introduction, I briefly mentioned the standard, knee-jerk reaction against creeds and confessions, often found in evangelical circles, that such documents supplant the unique place of the Bible, place tradition on an equal\u2014or even superior\u2014footing with Scripture, and thus compromise a truly evangelical, Protestant notion of authority. While I will offer a more thorough response to this line of objection later, I did note that all Christians engage in confessional synthesis; the difference is simply whether one adheres to a public confession, subject to public scrutiny, or to a private confession that is, by its very nature, immune to such examination.\n\nBefore proceeding to a more thoroughgoing exposition of the use and the usefulness of confessions, however, it is worth spending some time reflecting on other reasons why creeds and confessions are regarded with such suspicion these days. While the objection to them is often couched in language that appears to be jealous for biblical authority, there are also powerful forces at work within our modern world that militate against adherence to historic statements of the Christian faith. As the goldfish swimming in the bowl is unaware of the temperature and taste of the water in which he swims, so often the most powerfully formative forces of our societies and cultures are those with which we are so familiar as to be functionally unaware of how they shape our thinking, even our thinking about what exactly it means to say that Scripture has supreme and unique authority. It would be a tragic irony if the rejection of creeds and confessions by so many of those who sincerely wish to be biblically faithful turned out to be not an act of faithfulness but rather an unwitting capitulation to the spirit of the age. It is some of the forces that shape this spirit that I address in this chapter.\n\nThree Assumptions\n\nMy conviction that creeds and confessions are a good and necessary part of healthy, biblical church life rests on a host of different arguments and convictions; but, at root, there are three basic presuppositions to which I hold that must be true for the case for confessions to be a sound one. These are as follows:\n\n1. The past is important, and has things of positive relevance to teach us. Creeds and confessions are, almost by definition, documents that were composed at some point in the past; and, in most cases, we are talking about the distant past, not last week or last year. Thus, to claim that creeds and confessions still fulfill positive functions, in terms of transmitting truth from one generation to another or making it clear to the outside world what it is that particular churches believe, requires that we believe the past can still speak to us today. Thus, any cultural force that weakens or attenuates the belief that the past can be a source of knowledge and even wisdom is also a force that serves to undermine the relevance of creeds and confessions.\n\n2. Language must be an appropriate vehicle for the stable transmission of truth across time and geographical space. Creeds and confessions are documents that make theological truth claims. That is not to say that that is all that they do: the role, for example, of the Apostles' and the Nicene creeds in many church liturgies indicates that they can also fulfill doxological as well as pedagogical and theological roles; but while they can thus be more, they can never be less than theological, doctrinal statements that rest upon and express truth claims about God and the world he has created. They do this, of course, in words; and so, if these claims are to be what they claim to be\u2014statements about a reality beyond language\u2014then language itself must be an adequate medium for performing this task. Thus, any force that undermines general confidence in language as a medium capable of conveying information or of constituting relationships is also a force that strikes at the validity of creeds and confessions.\n\n3. There must be a body or an institution that can authoritatively compose and enforce creeds and confessions. This body or institution is the church. I will address the significance of this in more detail in subsequent chapters, but it is important to understand at the outset that confessions are not private documents. They are significant because they have been adopted by the church as public declarations of her faith, and their function cannot be isolated from their ecclesiastical nature and context. This whole concept assumes that institutions and institutional authority structures are not necessarily bad or evil or defective simply by their very existence as institutions. Thus, any cultural force that overthrows or undermines notions of external or institutional authority effectively removes the mechanisms by which creeds and confessions can function as anything other than simple summaries of doctrine for private edification.\n\nIf these are the presuppositions of confessionalism, then it is clear that we have a major problem, because each of these three basic presuppositions represents a profoundly countercultural position, something that stands opposed to the general flow of modern life. Today, the past is more often a source of embarrassment than a positive source of knowledge; and when it is considered useful, it is usually as providing examples of what not to do or of defective, less advanced thinking than of truth for the present. Language is similarly suspect: in a world of spin, dishonest politicians, and ruthless marketing, language can often seem to be\u2014indeed, often is\u2014manipulative, deceptive, or downright wicked, but rarely transparent and something to be taken at face value. Then, finally, institutions, from multinational corporations to governments, seem to be in the game of self-perpetuation, bullying, and control for the sake of control. They are never seen as entities that exist in practice for the real benefit of others. Thus, the big three presuppositions of confessionalism fly in the face of the values of contemporary culture, and confessionalists clearly have their work cut out to mount a counterattack. And such a counterattack begins with the simple truism of every successful campaigner, from wartime leaders to the coaches of high school track teams: know your enemy. In this context, knowing the enemy may also help us to realize how, in our defense of the unique authority of Scripture, our understanding of what that means is sometimes shaped more by the hidden forces of the world around us than by the teaching of Scripture and the historic life and practice of the church.\n\nDevaluing the Past\n\nScience\n\nNumerous forces within modern culture serve to erode any notion that the past might be a useful source of wisdom. Perhaps the most obvious is the dominance of science. I am not, of course, referring to the content of science. Science undergirds almost all of those things which make life bearable, from electric lightbulbs to cancer treatment. To say science is the enemy is not, in this instance, to be antiscience. Rather, I am thinking of the kind of cultural mindset that science helps to cultivate and reinforce.\n\nScience, by its very nature, assumes that the present is better than the past and the future will be better than the present. Again, this is not in itself a bad thing. It is surely part of what drives the laudable curiosity that motivates scientists and leads to major breakthroughs; and there is much evidence that this\u2014the fact the present is better than the past\u2014is, indeed, the case. As one who teaches history, I am often asked by students in which period of history I would most have enjoyed living. My answer is simple and straightforward: this one, the here and now. Call me a weakling if you like, but I would much rather live in an era with analgesics, antibiotics, and flush toilets than in earlier periods where pain killers were unknown, medicine usually involved swallowing some kill-or-cure snake oil made by a wrinkled old crone with dubious personal hygiene, and the \"facilities\" were little more than a hole in the ground on the edge of the village. By and large, in areas where it is relevant, science has made the world a better place. The evidence is not all one way, however: the Holocaust, for example, is one instance where science was clearly used to destroy rather than enhance life, and that on a huge scale. But, by and large, science has brought with it huge gains, from medicine to dishwashers.\n\nThe problem is that science also comes loaded with a certain philosophical bias, and that is, as stated above, that the past is inferior to the present. It has a built-in narrative of progress, whereby everything\u2014or at least almost everything\u2014just keeps getting better; and the problem is that this tends to inculcate a broader cultural attitude that applies the same kind of expectation in other areas. Throw concepts like evolution into the mix, and you have a gravitational pull within the culture toward the future, built on the assumed inferiority of the past.\n\nThis narrative of scientific progress instills a belief not simply in the superiority of the present in relation to the past but also in its uniqueness. This time in which we live has so much more knowledge, displays so much more sophistication, and is so much more complicated than the past. Thus that past is consequently of no real use in addressing the problems or issues of the present, so great is the difference between them. One would not, for example, use a horse and cart to transport fuel from an oil refinery to a petrol station. Nor would one today consult a seventeenth-century textbook on surgery to find out how to remove a burst appendix. So why would one turn to some confession written in the fourth or the seventeenth century to find a summary guide to what Christians today should believe?\n\nSome years ago, I was exposed to precisely this attitude while teaching a class on the ancient church. At some point, I mentioned that a certain professor from another institution was going to be visiting campus to deliver some lectures on the Westminster Standards, that is, the Confession and the Larger and Shorter Catechisms. A student immediately asked why she should bother attending these because \"some documents written in the seventeenth century seem to have very little to do with\" her ministry. I asked her if she had read these apparently irrelevant documents recently. She said she had not. I then pointed out to her that these documents had been regarded by many people as vital and vibrant expressions of the Christian faith since their composition. Given this, and their connection to historic traditions and trajectories of church life and Christian thought, I suggested with every ounce of tact and gentleness I could muster that she might perhaps better ask herself not so much what relevance they have to her ministry but what relevance her ministry had to the church. Her assumption was simple: the past could not really speak in any meaningful way to the present. She was truly a child of the scientific age.\n\nTechnology\n\nClosely related to the role of science in cultivating an attitude that downgrades the importance of the past is that of technology. A simple example should make this point clear. My mother lives in an old weaver's cottage in the Cotswolds. In what is now her living room, there is a stone fireplace and, in that fireplace, there are a series of small holes, roughly an inch in diameter, now plugged with wood, which indicate where the weaver would have had his loom. It is easy to imagine a scene in the early nineteenth century in which the weaver was hard at work making cloth when one of his children wandered into the room and inquired as to what exactly he was doing. No doubt, the weaver would have sat the child down and explained how the loom operated, how the shuttle carried the woolen thread from one side to the other and slowly but surely formed a sheet of fabric. The flow of knowledge from the older generation to the younger was clear; this was no doubt repeated many times in preindustrial societies around the world, where children typically grew up to follow in the footsteps of their parents and were thus more or less apprenticed to their parents from an early age.\n\nNow, jump forward nearly two hundred years to a scene in the same room. I am sitting there, trying to set up my mother's DVR to record a Gloucester versus Leicester rugby match and, try as I might, I cannot get the machine to do what I want it to do. In walks my niece and asks what I am trying to do. After I explain to her what is going on, she sighs, rolls her eyes, picks up the remote control, and with what seems to me to be two touches of the buttons, has the machine set up to record the match. With a shake of her head, she walks back into the kitchen.\n\nNotice what has happened here, and what the significance of these two encounters is: the flow of knowledge has been reversed. No longer is the younger dependent upon the older; rather, the older is dependent upon the younger. Technology, because it is constantly and rapidly changing, inevitably favors those who have been brought up with it, and who have the kind of young, agile minds that develop new skills quickly and easily. You cannot easily teach a middle-aged historian, any more than an old dog, new tricks; and that means that technology will always favor the young.\n\nThis is just one anecdote and, as my secretary will tell you, I am among the more\u2014ahem\u2014technologically challenged men of my generation; but the general point is a good one. The technological world, particularly given the rapidity with which it is constantly changing, creates an environment where the assumption is that older people are going to be dependent upon the younger. Taken by itself, perhaps, this might not be so significant; but combined with the impact of science as a whole upon cultural attitudes, it undoubtedly plays its role in the bias against age, and thus against the past, which is a hallmark of the modern world and which is not incidental in the general antipathy among Christians for creeds and confessions.\n\nConsumerism\n\nA third cultural force that militates against respect for the past is consumerism. As with science, there is much that could be said here, but I will restrict myself to the most salient aspects of the phenomenon.\n\nConsumerism can be defined as an over-attachment to material goods and possessions such that one's meaning or worth is determined by them. This definition is reasonably helpful but misses one key aspect of the phenomenon: it is not just the attachment to material things, it is also the need for constant acquisition of the same. Life is enriched not simply by possessing goods but by the process of acquiring them; consumerism is as much a function of boredom as it is of crass materialism.\n\nWhat has this to do with rejection of the past? Simply this: consumerism is predicated on the idea that life can be fulfilling through acquiring something in the future that one does not have in the present. This manifests itself in the whole strategic nature of marketing. For example, every time you switch on your television set, you are bombarded with advertisements that may be for a variety of different goods and services but that all preach basically the same message: what you have now is not enough for happiness; you need something else, something new, in order to find true fulfillment. I believe that this reinforces fundamentally negative attitudes toward the past.\n\nThink for a moment: how many readers of this book are wearing clothes they bought ten years ago? How many are using computers they bought five years ago? Or driving automobiles more than fifteen years old? With the exception of vintage car collectors, the economically poor, and those with absolutely no fashion sense, most readers will probably respond in the negative to at least one, if not all three, of these questions. Yet when we ask why this is the case, there is no sensible answer. We can put a man on the moon, so we could probably make an automobile that lasts for fifty years; most of us do little on computers that could not have been done on the machines we owned five years ago; and we all throw away clothes that still fit us and are quite presentable. So why the need for the new?\n\nA number of factors influence this kind of behavior. First, there is the role of built-in obsolescence: it is not in the manufacturer's best interest to make a washing machine that will last for a hundred years. If that were done, then the manufacturer would likely be out of business within a decade as the market became saturated. Such is a possible, but actually unlikely, scenario. Developments in technology mean that longevity will not be the only factor driving the market. Efficiency, for example, or enhanced and multiplied functions might well create a continuing need for more goods. Aesthetics also play a role; the ability to market goods based on aesthetics and image has proved powerful. Remember the cool, sleek look that Apple computers developed at one point? That gave them a clear edge over their rivals.\n\nSecond, and related to the first point, we see in the consumer economy a coalescence of aesthetics and a bias to the young in the creation of the so-called youth market, and the closely related marketing of youth to older types like myself. If no eighteen-year-old male believes himself to be mortal, so no middle-aged male wants to appear to be any older than he was twenty years ago. Indeed, with the exception of those odd types (of the kind who read The Daily Telegraph in the UK and the National Review in the US) who were probably born with comb-overs, receding hairlines, and bottle glasses, it would seem that the market for youth clothing (albeit with slightly expanded waistline sizes) is alive and well long into territory previously reserved for the superannuated and beyond.\n\nIn today's topsy-turvy world, youth has status. That is why so many old-timers spend large amounts of money and time trying to hold on to, or even win back, some of its accoutrements, whether by purchasing a pair of jeans from Aeropostale, buying a male grooming kit, or even undergoing drastic plastic surgery. Harmless as these phenomena are at one level, at another they are part of the larger cultural impulse toward disdain for the past and for old age. We see this not just in fashion, of course, but also in the \"wisdom\" now invested in young people who are considered competent to opine on complex matters, not despite the fact of their relative youth and inexperience but precisely because of it. Pop music, a function of youth culture if ever there was one, is perhaps responsible for this. In the last few decades, we have had the pleasure of hearing all manner of people, from Hall & Oates in the eighties to Lady Gaga in the present, telling the world what to do about everything from apartheid to third world debt to gay marriage. Apparently, the lack of \"baggage\" (to use the standard pejorative) is an advantage to being able to speak with authority on complex subjects. In other professions, of course\u2014from plumbing to brain surgery and beyond\u2014\"baggage\" is generally referred to as \"appropriate training,\" but, such is the power of a youthful smile, a full head of hair, and a trim waistline that such does not apply to matters of morality, economics, or the meaning of life in general.\n\nAs a postscript, the impact of consumerism is one reason why church sessions and elder boards often spend more time than is decent on discussions about worship and programs. Someone will make the point that certain young people have left because the worship is not to their liking and thus the church needs to think again about how it does things. Laying aside the fact that, for most of us, no church gives us everything we want in worship but we are nonetheless happy to attend because the Word is truly preached, it is interesting to note the session member's response: we need to do something, to think again about worship. In other words, we need to respond to the needs of the consumer. An alternative approach might be that we need to do a better job of explaining why we do what we do, and what the obligations entailed in solemn vows of membership are; yet this is often not the knee-jerk reaction to such concerns. The consumer-is-king mentality renders all established and time-tested practices unstable and utterly negotiable.\n\nThe Disappearance of \"Human Nature\"\n\nAnother factor that impacts the possibility of documents such as creeds having any usefulness is the disappearance of \"human nature\" as a category. This is often not done explicitly, except by the most extreme advocates of postmodern skepticism; but functionally the idea of a human nature or \"essence\" that connects people in one time and place to another is today often neglected or ignored. Numerous factors play into this. One is that the modern world has made everyone more acutely aware of the vast variety of social and cultural practices exhibited by different groups. The Englishman of the nineteenth century might have been able to rest secure in the knowledge that taking afternoon tea was the way human beings should act and that those who did not do so were either weird (if English), or dastardly (if French, Italian, or German), or inferior (if otherwise foreign). Now, however, we know that afternoon refreshment practices are scarcely the result of the structure of the human genome. More seriously, we know that practices considered disgusting by one group, such as female circumcision, are yet considered necessary by others. This raises the question of whether there are universal human values and rights and, if so, what criteria are to be used to determine what they are. If eating pork is unacceptable to Jews, does that mean that French pig farmers should be closed down? What, if anything, is the common cultural, ethical, philosophical, or metaphysical core that binds human beings together? Indeed, does such a thing exist?\n\nIf \"human nature\" does not exist, other than as a specific, basic biological structure that means one human can only reproduce in conjunction with another, then what authority can anybody or any human document that belongs to another time or place have? If human nature is really a construct of the particulars of a specific historical, geographical, and cultural context, it is not immediately obvious that, say, a document produced in Constantinople near the end of the fourth century can have any relevance to people living in London or New York at the start of the twenty-first. For historical documents to speak beyond their own time there has to be some kind of fundamental continuity between their form and content and the present age.\n\nConsumerism plays its part here as well. If you are what you consume, if you can be whatever you want to be, then what binds you to your neighbor? More importantly, what binds you to the people in other times and places? If you are master of your own destiny, then you are free to act toward the past and toward other people in the same way you act toward the goods on the supermarket shelf. You buy what appeals to you and leave behind that which does not.\n\nThe implications for creeds and confessions are obvious. Choose your particular: they were written by dead, white males who dressed differently to us, had different attitudes to the world, spoke in a different language, were celibate, were not celibate, never understood technology or listened to Elvis, never grappled with the scientific breakthroughs of recent years, etc., etc. If nothing binds us to them, or if the differences between us and them simply overwhelm any analogy there might be between us, then they have nothing useful or relevant to say to us, and we are better off ignoring them. A world in which human nature is merely a construct put together by the individual or by the specific community in which the individual is placed is a world where historical documents, such as creeds, can have no transcendent significance but are doomed to be of merely local or antiquarian interest.\n\nWords, Mysticism, and Pragmatism\n\nIf devaluing the past is one aspect of contemporary culture that militates against the usefulness of creeds and confessions, a second is the current suspicion of words as reliable means of communication.\n\nWe need to acknowledge at the outset that there is plenty of evidence for the problematic nature of words. To quote The Police: \"Poets, priests and politicians have words to thank for their positions.\"1 The idea that words are one way to establish and maintain personal power and prestige is deeply rooted. Indeed, a whole school of literary theory has developed around this notion, whereby words have become little more than tools to be used to marginalize and manipulate others. I remember some years ago watching a 1930s Nazi propaganda film entitled Sein ohne Leben (\"Being without Life\"), which was designed to make the case that children born with severe mental and physical disabilities should be euthanized. The documentary was significant in that it helped pave the way for the social and cultural context in which the broader policies of the Holocaust could be pursued. But what interested me in particular was the way it used those two words\u2014\"being\" and \"life\"\u2014as a means of making a manipulative distinction that served to obscure the horror of what was really being proposed. By implying that a child with severe encephalitis possessed a mere existence and no life, by driving that wedge between the two, the child was effectively and quietly robbed of personhood and thus of status. The words were not being used to convey information; they were being used to create a reality and one that, in the wake of the Holocaust, looks vile and manipulative.\n\nOne could add to this many examples drawn from the sphere of politics, perhaps the most notorious realm for such linguistic twisting. In short, the case for words being susceptible to manipulative usage is not one that can be credibly questioned. Such has led to a broader cultural cynicism about language, which has bled over into the church. That Christianity is a way of life and not a set of propositions has become something of a mantra among younger Christians in the last ten years. Of course, like most erroneous notions, it contains just enough truth and has just enough legitimate criticism of alternative positions to be credible. Indeed, one of its underlying concerns\u2014that Christianity not terminate in a mere intellectualism\u2014is surely legitimate, even if the sweeping terms in which this is expressed clearly involve an unbiblical reduction of Christianity to praxis. It is not actually that original: Desiderius Erasmus, Richard Baxter, and Adolf von Harnack, to name but three, all offered variations (of differing degrees of orthodoxy) on this theme. Yet the frequency with which it occurs in the history of the church indicates that at least some of the concerns it seeks to address must be legitimate.\n\nIn addition to the obvious problems with the way language has been used by people such as politicians, and how sophisticated literary theorists have dismantled old linguistic certainties, there is also a popular strain of mysticism (for want of a better word) that pervades modern culture and that is profoundly suspicious of words. This takes various forms. One thinks, for example, of the notion that certain emotional sentiments or responses constitute truth, something that is often epitomized by the kind of statements made with remarkable regularity on TV talk shows. \"I just know in my heart that it is true\" is built on this kind of thinking. Many of us no doubt have encountered ethical argumentation that amounts to, or perhaps is even expressed as, \"It feels so good. How can it possibly be wrong?\"2\n\nAgain, we might turn to popular music to provide a summary of this kind of thinking. If the reader will forgive the obvious incoherence of using words to undermine confidence in words, here are a few lines from Madonna's song, \"Bedtime Stories\":\n\nWords are useless, especially sentences.\n\nThey don't stand for anything.\n\nHow could they explain how I feel?\n\nMadonna actually makes quite a profound point here: the modern emphasis on emotions as the locus of truth or, to use the trendier term, authenticity, is fundamentally non- and even antiverbal. When someone declares that they \"just know in their heart\" that the latest boy band is the greatest phenomenon of Western musical culture since Bach left the organ loft for the last time, you may know that they are talking arrant nonsense, but there is no way that you can refute this person's claim because it is not a claim expressed using public criteria commonly known as words and logic. It is a purely personal, subjective judgment; and, in its claim to truth, it makes truth something mystical, something to be experienced, not something subject to normal criteria of public evaluation.\n\nTo have such an attitude so deeply embedded in popular culture, whether pop songs or talk shows or the visceral level of public discourse one often witnesses on the television in scenes outside courthouses, political rallies, and sporting events, would in itself create plenty of difficulties for the notion of creeds and confessions. Yet we see the impact of suspicion of words even within the Christian church. At the Reformation, preaching came to supplant the Mass as the central act of corporate Christian worship; underlying this shift was a move toward an understanding of the gospel as promise and of salvation as being by faith in that promise. Thus, proclamation of that promise in words moved to center stage. In recent decades, however, many churches have shifted preaching from this central place. In some contexts, preaching has not been abandoned; rather, it has been relativized and now stands alongside dramatic performances, candles, incense, and small group discussion. In other contexts, preaching has been pushed completely aside for conversational discourse, where the authoritative voice of the preacher has been replaced by a more democratic dialogue. Underlying all these shifts, in practice if not always in terms of self-conscious planning, is a suspicion that proclaimed words are no longer a reliable authority or, perhaps better, a plausible authority, given the wider antiverbal cultural dispositions.\n\nPopulist suspicion of words is not the only point at which the antiverbal mystical emphasis bites the church. Such also has deep and highly sophisticated roots within the history of modern theology. For example, this kind of mysticism is analogous to the kind of revision of the notion of Christian theology that took place at the hands of F. D. E. Schleiermacher, the so-called Father of Liberalism, at the start of the nineteenth century. In the wake of the Enlightenment, and particularly in response to Immanuel Kant's critique of traditional epistemologies, Schleiermacher sought to rebuild the Christian faith in a manner that would be plausible in his context. As the notions of objective truth and of the possibility of generalizing universal truths from the particulars of history had been abandoned, Schleiermacher offered an account of Christian theology which understood doctrine not so much as statements about the nature of God as a description of religious psychology. Thus, for example, predestination ceased to be what it appeared on paper to be\u2014a statement about God's eternal purpose relative to men and women\u2014and became rather a poetic expression of the feeling of total dependence upon God as experienced by the religious individual. Further, Christ became supremely important as the incarnation of God not because he was the incarnate God in the traditional manner defined by the Chalcedonian Definition of 451, but rather because in him the consciousness of God was supremely manifested.\n\nWithin such a framework, then, propositional, doctrinal Christianity (and the creeds and confessions that epitomized it) was exchanged for something mystical and experiential. Of course, to tar this with the label \"liberalism\" is likely to precipitate an immediate reaction from self-styled conservative evangelicals. Liberalism is the enemy; it is what \"they\" hold to\u2014whoever \"they\" are\u2014and not something of which we are guilty ourselves. Yet mysticism is alive and well within evangelical circles. Anyone who has ever been told by a friend that the Lord led such a friend to do something completely silly, or anyone who has ever been at a Bible study where the burden has been to explain \"what the text means to me,\" regardless of what the words on the page and the grammar and syntax might otherwise indicate, has experienced an evangelical mysticism that is not really distinguishable from traditional liberalism at the level of its understanding of what constitutes truth.\n\nClosely allied to mysticism is another phenomenon lethal to confessional Christianity: pragmatism, the notion that truth is to be found in usefulness. When one reflects for a moment on talk-show style mysticism, this becomes obvious. When individuals on such shows declare that \"I just know in my heart that this is true,\" what they are often saying is, \"This belief works for me; it has some actual, practical result that I like.\" Whether the belief makes them more cheerful, or helps them to feel more important, or gives them hope for better times ahead, the important thing is not so much the content of the belief as its result.\n\nSuch thinking pervades much of modern church life. I noted above the student in class who questioned the usefulness of creeds and confessions today. By her application of such a category to the creeds, she immediately indicated the pragmatic tendency of her thinking. We might also reflect upon the pragmatic content of so many books written by and for evangelical Christians. Here, for example, is the Amazon blurb for The Eden Diet: A Biblical and Merciful Weight Loss Program:\n\nThe Eden Diet helps readers understand the many reasons why they have not been able to lose weight in the past. In most cases, they fail to eat according to their God-given internal sensations\u2014their hunger pangs. Hunger was meant to be a compass that tells people when and how much to eat. However, most overweight people eat for external reasons that have little to do with hunger. They eat according to the clock, because of automatic habits, in response to their emotions and fleshly desires, or in response to tantalizing advertising messages. The Eden Diet shows how to overcome those fattening habits. It explains how to eat in response to the body's internal signals, how to block out external stimuli that trigger eating, and how to lose weight and achieve the abundant life God intended for His children in the beginning. Specific advice is given that helps readers eat for weight loss at pot luck events, buffets, at restaurants, on holidays and special occasions, and any time they are faced with challenging emotions and sinful desires.3\n\nThis book is available as an audio download from a well-known evangelical publisher, a publisher that lists on its website, as of July 2011, a large number of Christian diet books, including Fit for My King: His Princess Diet Plan and Devotional; The Maker's Diet: The 40-Day Health Experience That Will Change Your Life Forever; the two-volume Never Say Diet Personal Fitness Trainer; and the intriguing but presumably overstated New Bible Cure for Cancer.\n\nThe existence of such books within Christianity is a study in itself, since it speaks eloquently about a range of topics, from how people understand the essence of Christianity to what they see as the ideal Christian life. For our purpose here, it is sufficient to note the profound pragmatism that these titles indicate: Christianity is all about what it can do for you in the here and now. Similar genres exist within the evangelical world for financial planning, education, and self-fulfillment. All are evidence that the pragmatism of the wider world is alive and well within the walls of the church.\n\nIn such a culture, it is not surprising that creeds and confessions do not appear particularly useful. One will search in vain in the creeds of the ancient church for advice on how to stop excessive snacking between meals or on how to avoid a second trip to the dessert table at a potluck lunch. Further, while I cannot claim comprehensive knowledge of every confessional document written during the Reformation, none, as far as I know offer the reader a personal trainer, a wonderful \"health experience,\" financial prosperity, or a cure for cancer. By the standards of the culture that has produced the Eden diet, one would have to say that the confessional heritage of the church is really rather useless.\n\nFinally, remember that the comment about the irrelevance of creeds and confessions was made by a student who was a member of a confessional church in one of my classes at a confessional seminary. It is not only the less doctrinally informed areas of evangelicalism that have been impacted by the priorities of Oprah and company. Ask yourself this: if my church put on a conference about how to have a great Christian marriage and fulfilled sex life, would more or fewer people attend than if we did one on the importance of the incarnation or the Trinity? The answer to that question allows an interesting comparison between the priorities of the church today and that of the fourth and fifth centuries. It is not that the people in your church do not believe that, say, Christ rose from the dead and the tomb was empty; rather it is that such belief has no real usefulness to them other than as it provides them with what they are looking to obtain in the here and now. In such a context, orthodoxy as expressed in the great creeds and confessions is not rejected; it is simply sidelined as irrelevant and essentially useless.\n\nAntiauthoritarianism\n\nIf there are deep forces within our culture that militate against creeds and confessions on the basis of their nature as historical and linguistic documents, there are also forces that strike deep at these documents in terms of their origin and their status. Creeds and confessions are, by definition, statements made by institutions (churches), and they derive their practical authority from their connection to such institutions. It is true that some confessions have a single author. The Belgic Confession, written by the French Protestant Guido de Bres, is one obvious example; but it possesses its authority because it has been adopted by a church as an authoritative document. In the case of the Belgic Confession, this adoptive action was taken by the Synod of Dordt, which met in 1618\u20131619 in the city of Dordrecht in the Netherlands. It is the sanction of a corporate body that gives the confession its legal ecclesiastical status, not the specific identity of the author.\n\nThis institutional aspect of creeds and confessions is culturally problematic. Indeed, if anything marks the contemporary world it is surely suspicion of external authority. One might generalize and say that the issues noted above, with science, technology, consumerism, language, mysticism, and pragmatism, are all variations on the theme of rejection of external authority, that of the past in the case of science and technology, and that of anything but the self in terms of consumerism, language, and the rest.\n\nOf course, this rejection of external authority is ultimately rather selective. While many today reject traditional forms of external authority (family hierarchies, civil governments, traditional moral values, etc.), those same people often accept rather uncritically other forms of external authority. Think, for example, of the mindless emulation of the fashions of pop stars by their fans; or the incredibly na\u00efve confidence that is often placed in the opinions of vacuous and ill-informed celebrities on, say, third world debt or global warming, as opposed to those of traditional experts. Youth culture is the same: why on earth would anyone want the opinion of the latest boy band on anything unless he was convinced that knowledge gained by experience, knowledge from \"out there,\" was actually a hindrance to truth and not a means of accessing it? Yet the blogs and the news media crave the views of the likes of Lady Gaga on all kinds of things of which they are technically ignorant and actually incapable of expressing themselves with any coherence or thoughtfulness. They are authorities not because of their knowledge or skills but because of their status in our modern consumer society; and the fact that they are relatively young (or like to think that they are, as in the case of the superannuated Bono) is strangely seen as a plus, an advantage, something that qualifies them to make these statements. As I noted above, it is hard to imagine applying the same criteria to, say, electricians or brain surgeons, where age and experience are typically seen as essential qualifications. Strange to tell, on the bigger questions and problems of the world and society, having \"relevant training and knowledge\" is more likely to earn one excoriation as \"an ivory tower academic\" or part of the dreaded \"establishment\" than a useful contributor to any proposed solution. Lady Gaga is apparently more likely to have the answer to human sexuality or third world debt than a minister or an economist. Arguably, therefore, the rejection of external authority needs to be carefully defined as the rejection of traditional forms of external authority in order to be an accurate statement.\n\nEven with this qualification, however, the church\u2014or at least the traditional church, with its structures of governance, its established ways of doing things, and its creeds and confessions\u2014fares badly. Ironically, the old forms of authority have been replaced by new ones; self-appointed gurus abound, as do theological and antitheological potboilers. But my concern is not with passing fads; it is with a recovering of traditional and, as I will argue, biblical patterns of institutional authority.\n\nFirst, however, it is worth spending a few moments examining why respect for traditional external authority is at such a pitiable state today. It is clear that the same forces that made consumerism an antihistorical force also militate against traditional institutional authority. Consumerism is built upon the notion of the construction of self-identity through consumption. Fashions in clothing are a great example of this. Whether it is the shirt of one's favorite sports team or a style of dress adopted by one's favorite TV or pop star, at the heart of fashion is the notion that by purchasing certain goods one can create an identity for oneself.\n\nBroadening out from fashion, the world of commercial advertising is predicated on this kind of self-creating consumption. Commercials are not simply designed to create dissatisfaction with the present and thus to orient the audience toward the future; they are also designed to send the signal that you can make yourself different, you can become the ideal person you wish to be, by purchasing some particular goods or services. This is not simply a matter of creating needs; it is also about sending a message that you are master of your own universe. The Nike sales pitch, \"Just do it!\" might as easily be written \"Just be it!\" for, with a credit card in your pocket, you can become whatever you want to be. Authority lies within you, or at least that is the message the sales and marketing people wish to send; external authority is merely a repressive force that prevents you from being whoever and whatever you wish to be.\n\nWe also see a kind of mysticism and pragmatism in anti-\u00adauthoritarianism, where the locus of authority is ultimately not an external institution or body of knowledge but rather the inner being of the person. If \"it\" is \"true for me\" because \"I just know it in my heart,\" then guess what? \"My heart,\" whether that is a feeling of happiness or of self-esteem or of whatever, is the authority: internal, mystical, appointed by me using pragmatic criteria and as far away from any notion of direct external or institutional authority as is possible. Of course, it does not take a genius to realize that so many of the things that we \"just know in our hearts\" do actually come from external authorities\u2014commercials, idiotic talk shows, television pundits\u2014but that is not the point. The point is that we do not consciously understand this or recognize such authorities as having that effect.\n\nOne further factor that militates against traditional notions of external institutional authority is the Internet, specifically the world of blogs and tweets. There are, of course, different types of blogs. I myself do a bit of blogging for an e-zine, reformation21. For me, it is simply an electronic form of traditional journalism. I write articles, and the editor publishes them. One thing that reformation21 does not do is allow \"comments\" to be made by random readers on the content. Anyone can write to the editor; and, in the current virtual world, it takes very little effort to track down an author's e-mail and send one's thoughts straight to the source. But the deregulated posting of public comments is not allowed.\n\nFrom my perspective, this is a good thing. I have yet to read a \"comments thread\" on any topic of significance that does not quickly degenerate into moronic commentary that is as notable for its vacuousness as it is for its personal abuse. The culture of the comments thread is one which has confused the right to speak with the right to be heard and which sends a rather uncritical signal to the world about what constitutes good argumentation and appropriate contributions to discussion. Yet the visceral reaction with which such \"comment free\" e-zines meet from some individuals speaks once again of a culture where an anarchic free-for-all apparently is the only acceptable way of approaching a topic. The democratization of discussion in this way is inimical to traditional notions of authority and to the traditional notions of knowledge and expertise which underlie them. Again, we might note that this is a selective repudiation of authority: I have never read a comments thread on a blog dealing with brain surgery or rocket science, but I doubt that the good ones in these fields contain too many comments about \"Nazis\" or end with remarks like \"Fantastic stuff guys !!! \" by people signing themselves off as \"Crazydogguy\" and the like. Politics and theology are much more likely to attract such discourse, it seems, and this surely indicates, and reinforces, the wider cultural problem with the kind of authority associated with traditional institutions when it comes to what we might term the more philosophical aspects of life.\n\nOf course, it is not just the anarchy of the blogs that plays to this kind of attitude. The arrival of Wikipedia and the like is also significant. Now, I confess that I am something of a Wikipedia fan. It is a fantastic resource for finding out the ages of favorite movie stars and the kind of trivia on a variety of subjects that is most useful when one is taking part in a pub quiz. The problem is that it can give the impression that a subject can be mastered in a very short period of time. I remember a few years ago reading a blog where a person was telling the world that he had never heard of presuppositional apologetics until that morning, had read the Wikipedia article on the same, and that it had completely changed his life. Indeed, he may even have specified the time\u201411:23 a.m. comes to mind\u2014at which this earth-shattering change took place. The point was ridiculous: whether presuppositional apologetics is capable of such impact is one question, but that a Wikipedia article could provide sufficient information to achieve this is surely unlikely. Were it so, then one could only conclude that all those who reject the position are either mad, stupid, or have never read the article. A most unlikely scenario, methinks.\n\nWhat these things\u2014anarchic blog comments, the assumption that reading a Wikipedia article gives true insight\u2014witness to is the creation of a culture of knowledge in which little weight is placed upon expertise and the idea that competence in some things only comes after extended periods of hard work and training. They are thus further factors in the complex of cultural forces that discount traditional sources of authority\u2014institutions, traditions, etc.\u2014and replace them with sources that derive their authority from something else, not least the hip trendiness of the latest fad or celebrity.\n\nIt seems clear to me that this anti-institutional tendency is deep-rooted even within churches that, on paper, place a premium on structure and authority. For example, in my own denomination, the Orthodox Presbyterian Church (OPC), we have a book of church order that lays out the basic structures of the church and the procedures by which these are to be maintained. Office-bearers (ministers, elders, deacons) take strict vows that bind them to particular doctrinal positions (the Westminster Standards) but also to the denomination and the local congregation. All the office-bearers with whom I have been privileged to serve over the years have taken their vows very seriously.\n\nWhat is less often noted, however, is that members, too, take vows. In the OPC these vows are not the same as those of office-bearers. This is for good reason; the qualifications for office bearing, as opposed to being a member, are somewhat more stringent, as we shall explore in a later chapter. But while the content of the vows for members may be less stringent in terms of specifics, they are no less serious in terms of their binding quality. In the OPC they involve profession of faith in the Trinity, trust in Christ for salvation, and commitment to the local body and submission under God\u2014a key qualification\u2014to the elders.\n\nWhat never ceases to amaze me is the casual way in which people make and break membership vows, sometimes within weeks. I have seen individuals leave the church because they were not given the Sunday school teaching opportunities they thought they deserved, because they did not like the worship style, and because their children found a more interesting church elsewhere. That such reasons do not give any grounds for breaking vows never seems to register. Indeed, some leave without giving any reason at all, so lightly do they regard solemn vows taken before God and the church.\n\nNow, I would never advocate that someone cannot leave a church at which they are very unhappy; and thankfully, there is provision for people to be able to move if they decide to. Cults take away people's freedom; the church should never do that. But there are processes by which this can be done, typically through discussion with the elders, which actually seek to honor the integrity of the vows. What is striking is that these processes are, in my experience, rarely used as they should be. Often the first thing that the elders hear is that somebody has already left and would like a letter of transfer to his new church or simply to be erased from the membership rolls.\n\nWhat this phenomenon tells me is that the suspicion of, or (perhaps better) indifference to, the external authority of institutions is as deeply embedded in the culture of the contemporary church as it is in society. And such an attitude inevitably has an impact on the way creeds and confessions are viewed. The person who has no real, practical respect for the church as an institution is inevitably going to have little respect for the documents that church has produced and\/or authorized as part of the basic means by which she identifies herself, witnesses to the world, and maintains some level of order within her ranks.\n\nThe Fear of Exclusion\n\nOne further cultural proclivity worth mentioning is that of the fear of exclusion, of drawing boundaries such that some people belong and other people do not. In addressing this matter, it is important to note that much of the tragedy of human history, particularly more recent history, has been wrapped up with the problem of exclusion. One need only think of the Armenian genocide of 1915, the Holocaust, the Rape of Nanking, the Balkan crisis, and the gassing of the Kurds to understand how vicious some forms of exclusion can be. Racism is only the most obvious; we can all think of other, less obvious, forms of exclusion that also help to justify crimes, great and small, perpetrated by one group of human beings against others.\n\nSuch forms of exclusion have left many with a lasting fear of anything that might smack of looking down on others as inferior. In the silly extremes of political correctness, it almost seems that anything at which I choose to take offense is to be deemed oppressive, exclusionary, and on the slippery slope to some form of genocide or holocaust. Yet we must not allow the excesses of the PC types to blind us to the really genuine concerns that underlie this fear of exclusion; but nor must we be blind to the impact it has upon attitudes to things like statements of faith and confessions.\n\nA confession is a positive statement of belief; but in making a positive statement of belief, it inevitably excludes those who disagree with its content. Even the most tenuous confessions do this: the Unitarian may claim a creedless faith, but he is never going to invite a Trinitarian, who insists upon the nonnegotiability of the Trinity, to fill his pulpit; Trinitarians are therefore excluded. And if it is true that the creedless faith of the Unitarian inevitably excludes some, how much more true is this of orthodox Christian creeds and confessions? The Athanasian Creed is the most spectacular of these as it contains not only positive statement of Christian doctrine but also anathemas against those who disagree with its teaching. It is explicitly, not merely implicitly, an instrument of exclusion.\n\nTrajectories of thought that take their cue from traditional Christian liberalism have little or no patience with such exclusivism, of course, because they see doctrinal statements not as transcendent truth claims but as expressions of the religious psychology of the individual or the particular religious community. Whether the inspiration for this is the kind of Kantian theology of Schleiermacher or the linguistic philosophy of Wittgenstein, the net result is the same: the truth claims of one community do not apply in any real or straightforward way to another; thus the problem of excluding some is localized and limited. This is my truth; tell me yours (to quote the title of the Manic Street Preachers' 1998 album).\n\nThe last decade has intensified this fear of exclusion particularly when it comes to religion. The impact of religiously motivated or religiously expressed terrorism such as the attack on American institutions on September 11, 2001, has created a cultural atmosphere scarcely conducive to exclusive religious truth claims. One can see this in various responses that have been offered to the rise of alleged religious radicalism. There is the increasingly commonplace use of the catch-all term \"fundamentalism\" and its cognates that presumably lumps anyone who takes their religion seriously together under the same scary category, the wild-eyed Jihadist suicide bomber and the aged Amish grandmother. That fundamentalism equals violence is virtually a given for many.\n\nReaction within the religious world to this cultural moment is interesting. Within Christian circles, the decade after 9\/11 saw the rise and fall of the cluster of movements grouped together as the emergent church, with its emphasis on Christianity as a way of life, not a set of doctrines, and its prioritizing of belonging before believing. This latter slogan, of course, can only make sense if belonging and believing are actually separable in a more than merely formal way. Such a notion is, in the case of many emergent leaders, built on assumed postmodern epistemologies. These are themselves in origin connected to the rise of postcolonialism, with its fear of the hegemony of the white man's religion and the imperialist use of Western ideologies, of which Christianity is perhaps the most obvious and historically influential.\n\nThis fear has meant that a Christianity that is committed to truth claims which apply beyond the community of faith or which exclude certain people from that community is profoundly at odds with the cultural current. Strange to tell, we do still live in societies that routinely exclude people. The fact that prisons are full to bursting indicates that society still considers some forms of behavior to be unacceptable and demands their exclusion from mainstream social life. Legislation against discrimination on the basis of race, creed, or sexual orientation indicates that some views are beyond the pale, and those who hold them are not to express them in practical terms in the public sphere. Yet religion, particularly traditional religion, finds itself at a cultural moment where it is feared because it dares to say that some beliefs and practices are true and good while others are false and bad. Such a moment is scarcely conducive to any form of creedalism or confessionalism.\n\nOne further, and perhaps unusual, example of this fear of exclusion is the phenomenon known as evangelicalism, typically understood as a conservative, orthodox form of Protestantism marked by an emphasis on conversion and evangelism. Evangelicalism is a somewhat balkanized phenomenon, and its various tribes, or subtribes, often have little difficulty in drawing lines that exclude others who regard themselves as evangelicals from their own particular group. Nevertheless, what evangelicalism in all of its forms typically does is prioritize parachurch institutions over and above the church. Whether we are talking in the United States of the National Association of Evangelicals or The Gospel Coalition, or in Britain of the Evangelical Alliance or Affinity, we are talking about coalition movements, and coalition movements by their very definition require broad statements of faith.\n\nThese groups all have statements of faith; but they are statements of faith designed to keep in the tent all the various sects of which the clan chiefs approve. Thus, matters that are vital to the constitution of actual churches (a clear position on baptism, for example) are typically left to one side, on the grounds that the parachurch leaders do not wish to exclude people because of such matters. The statements are therefore often brief and, compared to, say, the Belgic Confession or the Westminster, highly attenuated.\n\nThis is not necessarily a problem, provided that nobody forgets that these groups are not churches and that they are therefore always to be subordinate to churches in the way Christians think about the practical outworking of their faith. Too often, however, the impression is given that these groups, representing this nebulous phenomenon \"evangelicalism,\" consider themselves to be the higher synthesis and the context where the real action takes place. The culture that such an attitude reflects ultimately tends to send the message to Christians that issues such as baptism are of minor importance, and that the matters which divide denominations are trivial and even sinful in the way they keep Presbyterians and Baptists from belonging to the same church. This is, ironically, not a million miles from the wider culture's fear of exclusion and actually sets such professedly conservative evangelicals on an odd continuum with many of the emergents whom they would repudiate. The difference between the conservative evangelical and the emergent might be profound at the level of epistemology, but in terms of regarding doctrine as negotiable and traditional structures of church authority as practically irrelevant, the difference might not be as great as is often imagined.\n\nConclusion: Creeds, Confessions, and Distasteful Christianity\n\nIn outlining various cultural factors that militate against the use of creeds and confessions in the church, I am not arguing that every minister or every believer who declares they have \"no creed but the Bible\" is necessarily in thrall to all or any of the above. Indeed, some of the most militant \"no creed\" people I have ever come across have been very much on the hardline separatist wing of the Christian church and scarcely vulnerable to accusations that they are capitulating to the wider cultural fear of excluding someone. They have a legitimate fear that creeds and confessions can end up in certain circumstances supplanting Scripture and becoming the sole authority in the way the church operates.\n\nWhat we have seen, however, is that there are powerful currents within modern life that militate in various ways against the positive use of creeds and confessions in the church. These currents often go unnoticed by those of us who have no choice but to live, move, and have our being within them. Thus, the pastor who thinks he is being biblical by declaring he has no creed but the Bible may actually, upon reflection, find that his position is more shaped by the modern world than he at first realized. Rather than instinctively taking his cue from the historic practices of the church, he may in fact really be shaped by the wider world. The stories the modern world tells us are powerful: the future-oriented promise of science, the technology that privileges the young, the materialistic paradise offered by consumerism, which is always just around the next corner, the dying of confidence in words, the fragmentation of human nature, the distrust of traditional structures and notions of authority, and the wicked results of saying that somebody else is wrong and does not belong. All of these in their different ways make the idea of doctrinal Christianity, expressed in creeds and confessions, both implausible and distasteful; and all of them are part of the cultural air we all breathe.\n\nThis leads to a very important distinction. Modern culture has not really rendered creeds and confessions untrue; far less has it rendered them unbiblical. But it has rendered them implausible and distasteful. They are implausible because they are built on old-fashioned notions of truth and language. They make the claim that a linguistic formulation of a state of affairs can have a binding authority beyond the mere text on the page, that creeds actually refer to something, and that that something has a significance for all of humanity. They thus demand that individuals submit, intellectually and morally, to something outside of themselves, that they listen to the voices from the church from other times and other places. They go directly against the grain of an antihistorical, antiauthoritarian age. Creeds strike hard at the cherished notion of human autonomy and of the notion that I am exceptional, that the normal rules do not apply to me in the way they do to others.\n\nThey are distasteful for the same reason: because they make old-fashioned truth claims; and to claim that one position is true is automatically to claim that its opposite is false. God cannot exist and not exist at the same time; he cannot be three persons and one person at the same time, at least not without unhelpful and hopeless equivocation (despite the claims of some Reformed theologians to the contrary). Truth claims thus imply a hierarchy whereby one position is better than another and where some beliefs, and thus those who hold those beliefs, are excluded. That may not be a very tasteful option in today's society but, as noted above, even the modern pluralist West still excludes those that it considers, if not wrong, then at least distasteful and unpleasant.\n\nWe are na\u00efve as Christians if we think that our thinking is not shaped by the cultural currents that surround us. Of course, we cannot abstract ourselves from our context; we cannot cease to be embodied individuals, each with our own personal biographies, who live within a complex network of social relations that influence the way we live and think and speak. Yet to know something of our context is to make ourselves aware of some of the invisible forces that have such an unconscious influence on us. Once we know they are there, we at least have the possibility of engaging in critical reflection, which will allow us to some extent to liberate ourselves from them\u2014or, if not to liberate ourselves, at least to make us more aware of why we think the way we do.\n\nThus, I conclude this chapter by posing a challenge to those who, in their earnest desire to be faithful to Scripture as the supreme authority of faith and life, claim that they have no creed but the Bible. Reflect critically on the cultural forces that are certainly consonant with holding such a position and ask yourself whether they have perhaps reinforced your antipathy to creeds and confessions in a way that is not directly related to the Bible's own teaching at all. Then, setting aside for just a moment your sincere convictions on this matter, read the rest of this book and see whether creeds and confessions might not actually provide you with a better way of preserving precisely those aspects of biblical, Christian faith which are most valuable to you and which you passionately wish to communicate to your church.\n\n1The Police, \"De Do Do Do, De Da Da Da,\" Zenyatt\u00e0 Mondatta, December 5, 1980.\n\n2For all of the plausibility of such emotive arguments in modern culture when it comes to, say, teenagers sleeping together, we still live in an age when thankfully this is not yet considered a plausible justification for serial killers.\n\n3Amazon.com book description of Rita M. Hancock's The Eden Diet: A Biblical and Merciful Christian Weight Loss Program (Oklahoma City: Personalized Fitness Products, 2008), http:\/\/www.amazon.com\/Eden-Diet-Biblical-Merciful-Christian\/dp\/0982034105\/ref=sr_1_1?ie=UTF8&qid=1310558775&sr=8-1.\n\n#\n\n## The Foundations of Creedalism\n\nThe cultural currents that make creedalism implausible in the current climate are powerful and often so pervasive as to be virtually invisible. This was the basic burden of chapter 1; and those are very na\u00efve who think that the church is immune to these currents when it comes to how she understands the significance of creeds and confessions. The speciously biblical cry of \"No creed but the Bible!\" is not as straightforwardly countercultural as many might think. The next question, of course, is, exactly how biblical is this cry anyway?\n\nIn this chapter, I do not intend to refute, point by point, all of the challenges I outlined in chapter 1. Rather I want to focus on a positive exposition of a series of positions that, taken together, will require the church which rejects confessions to realize just how much unbiblical ideas have shaped her thinking in this area and thus to revise her attitude toward creeds and confessions. First, I make a case for the importance and adequacy of words in the biblical narrative and thus our understanding of God and his revelation. Second, I point to biblical teaching that human beings are not self-created but possess, for want of a better word, an essence that is given to them from without. Third, I point to evidence within the Bible of the use of creed-like statements and the need to transmit \"forms of sound words.\" Finally, I outline New Testament teaching on biblical church government and thus of an institutional church that is charged with faithful transmission of the faith.\n\nThe Adequacy of Words\n\nWhile the problems outlined in chapter 1 are considerable, there are still very good reasons why the church should formulate, adopt, and use creeds and confessions. These reasons are rooted in theological considerations that serve to relativize and weaken the kind of cultural objections we have noted, both those from the wider world and those from the evangelical sphere.\n\nFoundational to this creedal formulation is a biblical understanding of the nature of God himself and fundamental to the biblical idea of God is the fact that he is a God who speaks. We see this in the language used in John 1:\n\nIn the beginning was the Word, and the Word was with God, and the Word was God.\n\nWe need to be careful in how literally we take the language of \"Word\" here, for the Son is not a word spoken by the Father in the way that I might say \"automobile\" or \"classic rock album.\" I move my vocal chords and vibrate molecules of air at a certain frequency; God does neither relative to the eternal generation of the Son. But John is clearly making an analogy between the Father and the Son and the speaker and the word spoken. Yet the notion of God as being a God characterized by speech does not rest on the prologue of John's Gospel. Right at the very inception of history, the moment when time itself began, the creative activity of God is described in terms of speech:\n\nIn the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.\n\nAnd God said, \"Let there be light,\" and there was light. And God saw that the light was good. And God separated the light from the darkness. (Gen. 1:1\u20134)\n\nIn this passage, the light is created by the word of God's power. Indeed, the very first divine action of which we hear in the Bible is that God speaks. There is nothing; God speaks; and then there is something\u2014and that something is a direct result of the act of divine speech. His word is thus powerful and creative. Indeed, it is definitive of what exists; and, of course, the continuation of Genesis 1 and 2 indicates that this speech is crucial to the further creative acts, culminating in the internal divine conversation which leads directly to the creation of man and woman in the divine image.\n\nThe biblical narrative quickly makes it clear that divine speech is to be a fundamental aspect of the special relationship that exists between God and those made in his image. Genesis 1:28\u201330 establishes the basic status and duties of humanity in relation to the created world, with God speaking to the man and the woman and telling them what they are to do, what authority they have, what they may eat, and what they must not eat. The arrangement is articulated using words; it is linguistic in its basic form.\n\nThe importance of language as a means not simply of communication but of defining and sustaining the relationship of God and humanity continues after the fall. God curses the serpent and then tells the woman and the man how their relationship with him, with each other, and with the creation itself is changed as a result of the fall (Gen. 3:14\u201319). In pronouncing this curse, God is not simply describing what has happened; he is bringing the state of affairs into existence.\n\nThe same kind of linguistic action is found in Genesis 15, where God enters into covenant with Abraham, and thus starts the long process of election in history that will culminate in the coming of Jesus Christ and the kingdom of God. Again, words are central, this time not to the creation but to the anticipation of the new creation. The promise, like the curse before it, is not simply a description of a state of affairs; it is constitutive of the state of affairs that it brings into existence between God and Abraham.\n\nAs well as being active and creative, God's word, God's speaking, is also a means of his presence. One interesting example of this is provided by the story of Elisha and the Shunammite in 2 Kings 4. The story starts as one of the most delightful in all of Scripture. The Shunammite is a wealthy lady who decides to build an extra room on the roof of her house so that whenever Elisha passes through her town, he knows that he can have a place to stay. In return for her kindness, Elisha asks his servant to find out from the woman what there is that she lacks which he can provide. So unassuming and selfless is she that she simply responds that she lives among her friends and family and thus has all that she could want; she is so selfless that she does not even think to bring to the prophet's attention her childlessness, a source of social shame as well as (presumably) personal sadness. Nevertheless, the servant notices her lack and reports it to the prophet who then declares that, within a year, she will give birth to a child.\n\nSo far, so good. Then, of course, the child grows up, and when he is old enough to be in the fields with his father but still young enough to sit on his mother's knee, he has some kind of seizure, which leads to his death. In a scene of brutal, heart-breaking realism, the woman races to find the man of God and collapses at his feet in a veritable explosion of grief. Elisha immediately sends his servant with his staff to raise the child, but she will not leave the prophet, insisting that he and he alone is the one who must come.\n\nThe question is obvious: why? Why this insistence on Elisha? Could his staff not have worked just as effectively, given that God is sovereign and all powerful? The answer lies with the significance of who the prophet is. At that point in Israel's history, the prophet was the one\u2014the only one\u2014through whom the words of God came. We might recast that by saying that he was the only one through whom God was present. Now, of course, there are different modes of divine presence. There is what one might call the bare metaphysical presence of God, which is everywhere and which sustains everything. As God is in Tel Aviv or New York so he is also in Damascus and La Paz. But there is also a presence of God that is active and powerful. Thus, God was present in the ark of the covenant in a way in which he was not present in one of Solomon's wives' jewelry boxes. There were promises attached to his presence in the ark such that the ark was a unique place, which, if touched in a profane or even accidental manner, brought swift retribution to the one who had erred (2 Samuel 6).\n\nThus, the speech of the prophets was the mode of God's special presence in Israel. That is why the Shunammite needed Elisha and not just his servant and staff. She needed the organ grinder, as we would say in England, and not the monkey. Elisha was the one who not only symbolized God's presence but who, as he\u2014and he alone\u2014spoke God's words, was the very instrument of his presence.\n\nWe can infer this further from the way in which the Old Testament can emphasize the absence of God. Amos 8 talks of a time when God will turn his back on his people and bring great darkness and despair upon the land. The climactic moment of this description of what we might call \"the active absence of God\" comes in verses 11\u201312:\n\n\"Behold, the days are coming,\" declares the Lord GOD,\n\n\"when I will send a famine on the land\u2014\n\nnot a famine of bread, nor a thirst for water,\n\nbut of hearing the words of the LORD.\n\nThey shall wander from sea to sea,\n\nand from north to east;\n\nthey shall run to and fro, to seek the word of the LORD,\n\nbut they shall not find it.\"\n\nThe famine will be of the word of God; and the frantic search of the people for that word is clearly also the frantic search of the people for God himself. His word is not to be found; he himself is absent from his people. That is what will make this moment so terrifying: the silence of God is the absence of God.\n\nThis is entirely consistent with what we have noted so far about the function of words in the divine economy of creation and salvation: God's speech is special; it is creative; it defines his relationship to his creation; it defines who his creatures are; it establishes the nature of his special relationship with peoples and individuals; it is the instrument by which he exercises and withdraws his power; and it is perhaps the most significant mode of his presence.\n\nOne final biblical note in this context is the baptism of Jesus in Mark 1. In Mark's account, Jesus is baptized, the heavens are torn open, the Spirit descends in the form of a dove, and immediately the Father declares his love for the Son. The language of tearing is significant here. The Greek word schizein is used on only one other occasion in Mark's Gospel, at 15:38, where the temple curtain is torn in two. Many readers of the Gospel see this tearing as the opening up of the way for entry in to the Holy of Holies. It is more likely that this represents the outward movement of God from the Holy of Holies. The evidence for this is twofold. The structure of the narrative points clearly in this direction: Jesus dies; the temple curtain is torn in two; and the Gentile centurion who is facing the cross declares that Jesus must have been the Son of God. In other words, the crucifixion is followed by grace flowing to the Gentiles; Mark inserts the curtain incident in-between as a means of underlining this watershed in the history of God's salvific plan.\n\nThe second reason for reading the event this way, however, is the connection with Mark 1. When a biblical writer only uses a particular word on two occasions, and both occasions are of obvious significance in the history of salvation, it is reasonable to see if the two can be connected. In fact, the connection lies in the notion of the presence of God. There was apparently an intertestamental Jewish tradition regarding Isaiah 64:1, \"Oh that you would rend the heavens and come down, that the mountains might quake at your presence.\" This tradition saw the rending of the heavens as the eschatological sign that would mark the return of God's Spirit after a long period of absence, the kind of absence described in Amos 8. Thus, Mark's word choice here is very deliberate. Indeed, the strong schizein should not be translated as \"opened\"; if it were so, then Mark 15:38 should presumably be translated in the same way; but \"the curtain in the Temple was opened\" would obviously be a thoroughly inadequate rendering! In fact, what Mark is doing is signaling to his readers that God's Spirit is about to return, that God is once more going to be present, and, amazing to tell, that is what God immediately does in the very next verse (Mark 1:11). God is once again speaking; he is once again present with his people.1\n\nBefore we move to the next point, one further comment on God as speaking is important: idols are silent. Psalm 115 makes this point rather dramatically as the psalmist describes the manufactured images of the pagan gods. They have all the attributes of real people\u2014hands, eyes, ears, noses; but none of these things actually functions. They look like the real things, but they are merely impotent fakes. Among all of these, the final one is perhaps the most dramatic: \"they do not make a sound in their throat\" (v. 7). They are silent, in stark contrast to the God who speaks. Whatever else the true God is, he is not one of the silent gods, for they are the false gods, the idols, the products of the heart of mortals.\n\nThere are many theological implications of the identification of God's speech as a special mode of his presence, but the point I want to make here is simple: words are the means God has chosen for his presence and therefore are by definition an adequate means for that presence. Yes, we must accept the reality of all of the suspicion of language that we find in contemporary society, whether of the sophisticated kind exemplified by certain streams of critical theory and literary criticism or the more popular kind found in the mysticism of a Madonna lyric or the supercilious cynicism of the tabloid press. Yet we must also understand that words in themselves are essential elements of our understanding of who God is and quite adequate for theological purposes, even if they can be horribly abused by the humans in the way they use them. They are in fact one of God's chosen means for revealing himself to his people, being present among them, and performing his great saving acts.\n\nWords in Service of the Divine\n\nThis divine use of words flows over into the human use of words at a theological level. If words are God's way of being present with his people and working among them, words are also the human means of responding to God and of communicating with each other about God. Again, the Bible itself bears abundant testimony to this fact. Take, for example, the book of Deuteronomy, perhaps the greatest sermon ever preached. Yes, it is part of a divinely inspired canon, but it is also the words of a human being, aimed at other human beings. He speaks God's words to people but in those same words speaks about God. The speech that is Deuteronomy is nothing less than a grand articulation and renewal of the covenant between God and his people, as well as the culminating sermon of Moses's own distinguished career as prophet and preacher.\n\nYet the use of words for divine, covenant purposes is not restricted to the great and the good in Israel. An example of this is provided in the stipulations surrounding the annual recapitulation of the Passover, which we find in Exodus 12. Having outlined what the children of Israel are to do in the Passover ceremony, Moses speaks of a time when, in future years, the actions will be performed in front of a generation that has no firsthand recollection of what happened on that terrifying night in Egypt:\n\nAnd when your children say to you, \"What do you mean by this service?\" you shall say, \"It is the sacrifice of the LORD's Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses.\" (Ex. 12:26\u201327)\n\nA number of comments are worth making here. First, the importance of history is obvious. The ritual of the Passover is meaningless without the historical framework in which to understand it. If part of the rejection of confessionalism can be seen to lie in the rejection of the importance of history, then it is obvious that such is impossible to square with the Bible. A significant portion of the Bible is historical narrative, and much of what is not yet depends upon that historical narrative for its meaning.\n\nSecond, the ritual in and of itself is inadequate for achieving God's purpose, namely, the recollection of God's act of judgment and deliverance in Egypt. It was not enough for the parents merely to repeat the ritual if their children did not understand its significance the first time they saw it. Simply going through the motions again and again would not achieve anything. They needed to explain it to them by the use of words and in a manner that connected the ritual to the events of long ago. It is a simple observation, but this surely indicates both the adequacy of words for communicating important theological truth and their priority over ritual action. This is a point that is made repeatedly throughout the Bible: the prophets often engage in odd theatrics before the people and then explain the meaning of their actions; and Christ himself performs acts that require explanation, whether healings, miraculous feeding, or the Lord's Supper. Words have a special place in the history of God's people as the means of recalling his actions in history and thus of pointing to who he is.\n\nThis centrality of words is clear in the ministries of all of the Old Testament prophets. For example, when Isaiah is commissioned in Isaiah 6, he is told specifically to go and speak to the people, just as Moses had been told earlier to go and speak to Pharaoh. Indeed, what was the role of the prophet if it was not to bring God's judgment and God's promise to bear on the world in general and his people in particular through the medium of words, words proclaiming the identity and the will of God? It is hard to see how judgment or salvation could be proclaimed to people without the use of words. Somehow a simple mime or a liturgical dance would seem rather inadequate to the task. The reason for this is obvious: as God is a speaking God, and human beings are made in his image, so the principle means by which God and humanity relate is that of words.\n\nThe role of prophetic preaching continues into the New Testament and, through the paradigmatic significance of the ministries of the apostles and their successors, into the postapostolic world. Paul's polemic against the superapostles in 1 Corinthians is in part an assertion of the power and importance of words in and of themselves. In Corinth, Paul's reputation has suffered because he lacks the aesthetic appeal of the local orators who were by all accounts impressive in both their speaking style and in their physical appearance. In this context, Paul points away from the outward aesthetics of the contemporary orators and to the content of what is said. Preaching is powerful because of the message it communicates (1 Cor. 1:21). The point here is primarily about the message of the gospel, not the form; but the form is surely still important. This is a message that is preached; there is no hint that the aesthetic problem should be avoided by the obvious move of simply finding some nonverbal means of communicating the message of the cross. No. The words are still important. Words are not simply adequate for the divine purpose in preaching; they are the divinely sanctioned means of achieving that purpose.\n\nThe basic reason for this is that which is clear in the Passover instructions in Exodus 12: God's saving actions are historical, but they need to be interpreted, to be explained by words, in order for the audience to grasp them. The meaning of God's salvation in the Passover is not to be found in some mystical experience of the individual or the community performing the action; rather it is that to which the action refers or that which it signifies, and that can only be explained using words.\n\nThe same is true in 1 Corinthians 1. Here Paul emphasizes the cross as the great dividing line that runs through humanity: how one responds to the cross will determine whether one is being saved or one is perishing. Yet the cross and the believer's response are not mystical experiences. When Paul talks of the cross here, he is talking of the significance of the cross as it is explained in the preaching of the gospel. Merely looking at a tattered and broken piece of humanity hanging on a piece of wood, or imagining such with the mind's eye, is of no use whatsoever. It is the cross set within the context of the biblical story of humanity's creation and fall that has significance; and this requires verbal communication. One might add that there is no other way of communicating this message that can bypass the use of words. Neither painting nor mime nor dance is remotely adequate for the message. Only clear, verbal statement of the matter can bring the message home and frame the matter in such a way that the responses can then be either those of faith or of unbelief.\n\nIn sum, the Bible not only presents us with a picture of God's relationship to creation and to his people in which words are absolutely crucial means of his presence and his revelation, and are, by obvious implication, completely adequate for such purposes; it also shows us that words are a vital means of communicating the message of God from person to person. Moses preached; Elijah preached; the prophets, major and minor, preached; Christ preached; and Paul preached. All used words to impress the nature and claims of God upon people. Words are clearly the main means of so doing. Thus, any theology that claims to take the Bible as its authority must take the teaching of the Bible on words, and indeed the verbal form of the Bible itself, with utmost seriousness and thus see words as a normative and normal part of Christianity.\n\nHuman Nature as a Universal\n\nOne of the key points made in chapter 1 is that repudiation of the past is often part of an assumed, and frequently unconscious, repudiation of the notion of human nature as a given. Why should I take the writings of a bunch of dead white men from seventeenth-century Britain seriously, if I am a live, flesh-and-blood African-American woman living in San Francisco at the start of the twenty-first century? What have fourth-century bishops in the eastern Roman Empire to say that is of relevance to the twenty-something owner of a tattoo parlor in today's London? What is there that binds us together\u2014human beings from different times and places\u2014such that there might be some point of useful contact between us? These are good questions; and underlying them is the idea that human nature is a construct of the particular historical, social, and cultural contexts in which we find ourselves.\n\nIf the whole notion of human nature is now negotiable within the wider culture such that our mere sharing of a basic genomic structure with other human beings is not an adequate enough foundation upon which to build a larger, more metaphysical notion of human nature, it is important to note that this is not the case in Scripture. The creation account in Genesis makes a series of fundamental distinctions that are important in this regard. First, there is a distinction between Creator and creation. The latter is utterly dependent on the former for its existence and thus is not to be confused or conflated with God. \"In the beginning, God\" is foundational to all that follows. God is the one constant of existence; everything else is contingent upon his being and action. The world is created and sustained by God; there is no mutual dependency, simply divine priority.\n\nSecond, human beings are distinguished from all other creatures. This is evident in a couple of ways: Genesis 1:27 speaks of God creating man \"in his own image.\" Theologians have wrestled over the centuries with what exactly it is that constitutes this image of God, but the details of that discussion need not detain us here. The point to note here is simply this: human beings are distinguished from all other creatures on the basis that they and they alone are made in God's image.\n\nHuman beings are also distinguished from all other creatures by receiving a specific mandate from God (Gen. 1:26, 28\u201330), which effectively places the rest of creation under their control as God's vicegerents. They fulfill a caretaking or overseeing function in creation that is shared with no other kind of creature. Again, what exactly this means is not significant for my argument at this point. It is sufficient to note that the Bible ascribes no similar mandate to any other species.\n\nClosely connected to this is Adam's act of naming. While God himself names Adam, Adam names all other creatures. \"And whatever the man called every living creature, that was its name\" (Gen. 2:19). Interestingly, we see here that the distinction between humanity and the rest has a certain linguistic aspect to it. Human beings are linguistic beings. We see this further in one other area where humans differ from all other creatures: God speaks to human beings. To be human is to be one who is addressed by God.\n\nWe might express this point in slightly different terms: human beings are those confronted by God's revelation, and that confrontation involves a significant linguistic aspect. This is, of course, consistent with what we noted above about the biblical description of God as being a God who, above all else, speaks. It is also surely legitimate to see this linguistic component of human nature as being integral to the notion of the image of God. Of all creatures, human beings are the only ones to whom God speaks and who speak to him in return and also to each other.\n\nThe importance of this point is that these aspects of human uniqueness provide a universal context for all human activity. This has various implications. In the discussion of theology, it has become commonplace to talk about two horizons in interpretation: the horizon of the text and the horizon of the interpreter or the interpreting community. This has led in some cases to a radical skepticism concerning the possibility of producing stable and reliable interpretations. We may well share the same text, but if I am a man and you are a woman, or I am white and you are black, is there anything more than our starting point\u2014the text itself\u2014to connect our interpretations? And is it possible to compare your interpretation with mine and decide which of us, if either, has produced a more accurate account of what the text actually says or does?\n\nIf we understand human nature as fixed, as something which is not constructed by the individual or by the community but something which is given by God in his address to us, then we are on much more secure ground in moving theological statements from one time, place, or culture to another. Human nature is something which is more basic than gender, class, culture, location, or time. It cannot be reduced to or contained within a specific context such as to isolate it from all else. This is not to deny that context has a huge impact upon who we are and how we think; it is simply to say that all of these particulars that make individuals unique and allow us to differentiate one person from another are relativized by the universal reality of human nature that binds us all together.\n\nHuman beings remain essentially the same in terms of their basic nature as those made in God's image and addressed by his word even as we move from place to place and from generation to generation. God remains the same; his image remains the same; his address to us remains the same. The clear inference is that the basic categories that define the relationship between the two (creation in his image, the fall, redemption in Christ, etc.) remain hardy perennials, unaffected at their core by the comparatively trivial accidents of time and space that separate one person from another. Modern culture, for all of its often drab uniformity, prides itself on difference and on kaleidoscopic variety. Whatever the truth of this may be, it does not affect the essential core of identity that binds me together with human beings in modern China and with people in ancient Rome: we are all made in God's image; and he addresses us all through his word.\n\nIn short, a biblical understanding of human nature as a universal will temper any talk that seeks to dismiss theological statements from the past on the simplistic grounds that there is nothing in common between us and the people who wrote them. Frankly, it has become rather tedious to read some simpleton who thinks he is a genius dismissing works of theology or literature or philosophy because they were written by \"dead [or sometimes living] white males.\" The status of being dead, white, or male is neither here nor there when it comes to issues of theological truth (and I am inclined to say, of cultural value either). Just because these pundits cannot see beyond race, gender, and whether someone has a pulse does not mean that the rest of us need to cower before their simplistic categories of discourse. Many theologians I read may be dead, white (though hardly the case for Augustine, I should think), and male, but that does not mean they have nothing to say to a live, black female. All humans are partakers of a common human nature. All are addressed by the same revelation of the same God, and all are called to respond to that revelation. Thus, when my student to whom I referred in chapter 1 asked, \"What have these Westminster Standards to do with my ministry?\" my response (\"What has your ministry to do with the church?\"), while perhaps a little cutting, was nonetheless rooted in a basic biblical commitment to the idea of universal human nature, a commitment that both the student and I shared.\n\nTo return to a passage I have already cited, in 1 Corinthians 1 Paul provides a good example of the relevance and irrelevance of cultural context and conditioning. Here he addresses different reactions to the cross from two very different cultural groups, Jews and Greeks. The Jews, he says, regard the cross as offensive. That is, to use the trendy jargon, their \"reader response\" to the gospel is that it offends their Jewish sensibilities to think of God as cursed and hanging on a tree. Their cultural context predisposes them to read the cross in this way. For Greeks the case is different. Their reader response is to see the cross as foolishness, as nonsense. For them it is sheer stupidity to claim that God would contract himself to a span and hang and suffer on the cross, and subsequently to claim that this particular act could have universal significance. The Greeks have a different cultural context that gives them a proclivity to read the cross not as offensive but simply as silly or foolish. Thus, the different contexts of the two groups are very important in shaping their responses to Calvary. Nevertheless, the separate reader responses of the Jews and the Greeks, rooted in different cultural contexts, do not subvert the truth of the cross's universal significance and fixed meaning. This is clear from the fact that both Jews and Greeks can be placed into a single category, despite the different responses they have to the cross: they are those who are perishing, simple as that. The correct response for both Jews and Greeks is to see the cross as the power of God to salvation. This is because both groups are at bottom human beings and thus ultimately accountable in the same way to the same God. The things that divide Jew and Greek are of little importance compared to that which binds them together and places them both under the judgment of the cross.\n\nUndergirding this is Paul's own commitment to something else that points clearly to the givenness of human nature and the solidarity of humanity: the function of Adam and of Christ. The logic of Romans 5 and of 1 Corinthians 15 depends upon corporate solidarity. Adam was the representative head of the human race, of a group of individuals who all share something in common, who all have a common nature. Thus with Christ. When he became incarnate, he assumed something which allowed for his identification with others: once again, a common, shared nature. All attempts to deny or to submerge this nature through an overemphasis upon particulars are both unbiblical and ultimately doomed to failure. Human nature is not simply a socio-linguistic construct. It has an ineradicable objective reality; and that reality provides the vital point of contact across cultures, times, ethnicities, genders, sexual orientations, skin colors, and whatever other particular we might care to think up. Indeed, to deny this would be to subvert the theology that Paul expresses in his Adam-Christ parallelism and would thus have dramatic impact upon the nature of salvation. In fact, it would abolish Pauline soteriology in its entirety.\n\nSo how does all this apply to creeds and confessions? Creeds and confessions are human attempts to summarize and express the basic elements of the Christian faith. They have been constructed throughout the ages by people from very different contexts but who are all bound together by the shared horizons of God's revelation in Christ and in the biblical text and their own common human nature as readers of that text. This is what gives creeds and confessions a quality that transcends the local conditions of their original composition and that allows us to take them seriously. Of course, it does not guarantee their truthfulness. All creedal formulations are subordinate to Scripture and subject to correction thereby. Like Jews and Greeks, it is quite possible that other human beings' responses to God's revelation can be wrong\u2014utterly wrong. But we should not take seriously childish arguments that, for all of their specious sophistication, really amount to dismissing the relevance of creeds and confessions on the grounds that the authors lived a long time ago, had a different (or the same) skin color to us, or possessed only one X chromosome.\n\nThe Church as Institution\n\nHaving established the centrality of words to the nature of God and to the revelation of God to humanity, and having argued that there is such a thing as humanity, partaking of a common human nature, to which these words are addressed, there is one more point we need to establish before turning to the biblical evidence for creeds and confessions, and that is the existence of the church as an institution. By \"institution\" here, I mean a self-consciously organized body of people who identify with a cause (what we now call \"church membership\") and who acknowledge a structure of ministerial authority.\n\nWe noted in chapter 1 that today there is a widespread cultural suspicion of institutional authority. We also noted that this suspicion is somewhat selective, focusing mainly on what we might call traditional institutions, which are rooted in the past and which carry forward ideas and structures from that past. Newer pop culture institutions\u2014talk shows, television, the web, the music industry\u2014wield huge power and enjoy significant, unmerited, and too often uncritical public confidence. Yet the Bible clearly lays out a structure of authority in the church that is traditional in the above sense, in that a key part of its authority lies in the handing on of truth from one generation to the next via established power structures. The biblical church acknowledges authority at a number of levels: the authority of God's revelation, the authority of the past, and the authority and status of those officially charged to transmit the \"tradition\" from one generation to the next.\n\nIn the New Testament description of the church, there is a very close connection between the institutional aspects of the Christian community and the doctrinal ones. Elders and overseers are marked by numerous qualities, one of which is the ability to teach. This is not, of course, the ability to teach in the abstract, as if mere communication skills were the criterion of office-bearing; rather it is the ability to teach a particular content, the gospel of Jesus Christ. Doctrine and structure are thus interconnected in the person of the elder. Indeed, one could approach the subject of the church from either angle, doctrinal or structural. I have simply chosen for convenience to reflect first on the former.\n\nBasic to belonging to the church in Paul's mind are two things to which he refers in Romans 10:9\u201310:\n\nIf you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.\n\nWe will return to this passage later when exploring the importance of making a difference between the level of knowledge minimally required for membership and that required for office-bearing.2 Here I am concerned simply to note that Paul sees credible Christian profession as involving a doctrinal belief (the Christ has been raised from the dead by God) and a public statement (\"Jesus is Lord\"). Both are laden with doctrinal freight, but Paul does not seem to indicate that massive doctrinal knowledge is necessary for this basic, credible testimony of faith. Nevertheless, it is clear that doctrine\u2014both in terms of belief and content\u2014is still important to this profession, even if in some fairly minimal way. Words and content are thus significant. What Paul does not say is: if you have a warm, incommunicable feeling in your heart and express this by incoherent sounds from your mouth, you will be saved. No. There is propositional content here\u2014publicly expressed in a manner comprehensible to others. Not that this proposition (\"Jesus is Lord\") in itself saves\u2014one must also believe in one's heart\u2014but doctrinal confession and personal faith are intimately and inseparably connected with the salvation about which Paul is writing. One's status as a Christian cannot be separated from words.\n\nThat membership of the church is connected to doctrine and words is also clear from noting what it is that leads to one's exclusion. In Romans 16:17, Paul writes the following:\n\nI appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them.\n\nNotice what Paul says here. Contrary to the modern notion that doctrine divides, Paul here says the exact opposite: these people who must be avoided are divisive precisely because they have departed from the true teaching. It is their doctrinal deviance, their departure from true teaching, that makes them sources of division. If Romans 10:9\u201310 made the positive case for doctrine as a vital part of belonging, here Paul states the other side of the case, that wandering away from sound doctrine means being divisive and ceasing to belong.\n\nGiven that belonging to the Christian community has a minimal doctrinal content, it is not surprising that the New Testament also seems to envision that church members will over time grow and deepen in their knowledge and understanding of the Christian faith. Paul, for example, chides the Corinthians that, at a time when he should have been able to treat them as adults in Christ and feed them on solid food, such was their level of immaturity that he could only give them milk as baby food (1 Cor. 3:1). The writer to the Hebrews also speaks of the need to move on from elementary teachings as one grows toward Christian maturity (Heb. 6:1\u20132). Thus, the bar of doctrinal knowledge is set low for initial belonging; but the expectation is that this knowledge will grow and deepen as the believer matures within the context of the Christian community.\n\nThe task of making sure this maturing takes place belongs to the elders\/overseers of the church, one of the reasons why there is a difference between qualification for belonging to the church and for holding office in the same. Paul's letters to Timothy and Titus are most important in this regard. Writing at a time when he knows that he is coming to the end of his earthly ministry, Paul's mind is inevitably drawn to what the church leadership will look like as the generation of the apostles, the men specially commissioned by Jesus himself, passes away. Thus, he lays out clear principles by which leaders are to be selected and by which they are to rule the church.\n\nIn 1 Timothy, for example, Paul instructs Timothy to stay in Ephesus to make sure that he can combat the false teachers who have infiltrated the church there. It is not immediately obvious what this false teaching is, but it is clearly doctrinal in nature, focusing on myths, genealogies and some form of distorted understanding of the law (1 Tim. 1:3\u201311). In this context, Paul outlines the qualifications of an overseer (1 Tim. 3:1\u20137). These include both the ability to teach (which must here mean teach true doctrine, not simply the possession of good pedagogical skills) and also to care for God's church, a qualification which Paul sees as built upon the overseer's ability to manage his own household. The management language he uses is actually picking up on similar terminology in 1 Timothy 1:4 (ESV: stewardship) which has clear implications of good management necessarily being connected to true teaching.\n\nThe notion of an overseer, then, is connected to the ability to teach true doctrine and to refute those who teach falsehood. In his letter to Titus, Paul presents a similar list of qualifications for elders, which include holding to \"the trustworthy word as taught\" so that they can \"give instruction in sound doctrine\" (Titus 1:9).3 Paul then moves immediately to urging Timothy to \"teach what accords with sound doctrine\" (Titus 2:1). In short, the doctrinal maturing of the people of God is something that is especially entrusted to particular individuals in the local church who are distinguished, among other things, by their doctrinal knowledge and their ability to teach the same. The seriousness and importance of this teaching function in the church is then underlined by James's comment that not many should aspire to be teachers because teachers will be judged more strictly (James 3:1). Doctrine is so important in the life of the church that it is only to be entrusted to a special category of qualified people.\n\nGiven the tendency of the modern West of disparaging age and experience (which we noted in chap. 1), it is worth noting that Paul's vision of eldership is, by modern standards, profoundly countercultural. Not only does competence in doctrine and teaching imply age and experience, the other criteria Paul lays out for joining the eldership surely make this explicit. A young person, for example, will scarcely have a proven track record of managing his own household well or a good reputation with outsiders; and, of course, an elder should not be a recent convert (1 Tim. 3:1\u20137). All of these criteria imply age and experience, exactly the kinds of things the contemporary world holds in such disdain when it comes to the deeper questions of life. Of course, Timothy himself appears to be relatively young. That is why Paul tells him to let no one despise him because of his youth (1 Tim. 4:12). But Paul would scarcely have felt it necessary to make this comment unless Timothy's age made him a rather stark exception to the typical rule.\n\nThus, the whole notion of the eldership as described by Paul runs counter to modern tastes: it places a high premium on doctrine, and it typically assumes a mature age and a breadth of experience. Further, to these two countercultural positions, we can add a third: these officers in the church also carry authority and command respect.\n\nPaul states in 1 Timothy 5:17 that the congregation is to have an attitude of respect toward the elders, an attitude which clearly speaks of their authority:\n\nLet the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.\n\nThe attitude of respect that the congregation is to have toward its elders, and the language of \"rule\" being used to described the elders' function, speak of authority. Elders are not simply appointed as the equivalent of hired hands; they are those who rule in the congregation. If we needed further confirmation of this, we find it in 1 Peter 5, which is reinforced with a Christological reference and a brief statement of congregational responsibilities toward the leaders:\n\nSo I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for \"God opposes the proud but gives grace to the humble.\"\n\nElder authority is thus ministerial, linked with and subordinate to the rule of Christ. As a result, elders are to be respected by those who are younger because this is one demonstration of the humility and love which is supposed to characterize the church. New Testament teaching on the church is thus opposed to so many of the currents of modern culture: it places a premium on age and experience; it is doctrinal in that it connects to notions of truth and to the teaching of the truth; and it articulates a hierarchical structuring of the church as an institution. Of course, a careful study of all of New Testament teaching on church leadership would reveal that leadership and authority in the church are not to be conceived of in quite the same way as we find in the world around us. Church leadership is to be marked by service to others, by suffering, by a distinct lack of glory and prestige as the world around understands it. It is the church's failure to embody these ideals that has given some traction to those who place organized religion and its institutions under the same cloud of suspicion as secular institutions such as governments and big businesses. But abuse of church office does not mean that church office ceases to be a biblical idea, and it behooves the church to respond to the challenge of her cultural despisers not by capitulation to the culture or repudiation of the Bible's teaching but by repentance, reformation, and a renewed commitment to the biblical notion of church government and authority.\n\nSo what has this to do with creeds and confessions? It is to that point which we now finally turn.\n\nA Form of Sound Words\n\nCentral to qualification for eldership, we noted, is a good grasp of sound doctrine and the ability to teach it. This is because the church is to be characterized, among other things, by the growth of her people in knowledge. The elders are thus to be examples (1 Pet. 5:3), to represent to the people, in doctrine and life, something to which the people should aspire. No wonder they will be judged more strictly, for their lives and words are an important part of the didactic process which leads to congregational maturity.\n\nThe teaching aspect is key for another reason, which is profoundly countercultural in the present day: it speaks of the authority of the past. What Paul charges Timothy to do\u2014and remember that Timothy is, in many ways, the archetypal elder of the postapostolic church in New Testament teaching\u2014is to pass on to the next generation the teaching which he himself has received from Paul. Timothy is to be the means of maintaining the apostolic tradition and, by inference, the eldership is thus to be the agency responsible for the passing down of the gospel from generation to generation. This is not to deny the responsibility of every believer to pass on the faith to others, or of parents to teach their children in a manner analogous to the Israelites, with reference to the Passover in Exodus 12; but it is to say that the elders have a peculiar responsibility for this within the church, and that as their authority connects to their teaching, so also their authority connects to the past and to the tradition of teaching which they themselves have received.\n\nThis brings us to the next stage of the argument: if words are central to God's identity, to human identity, and to the relationship that exists between the two, then are those words to be connected to a specific content? The answer is simply and obviously, yes. We see this with the example of the Passover, noted above: the children of Israel are not at liberty to explain the ritual actions of the Passover in any way they choose. They cannot, for example, connect the Passover to Noah's flood or Cain's murder of his brother or to some trivial event in their own lives. Instead, they must connect the action very specifically to events that took place with respect to their ancestors in Egypt via an appropriately constructed narrative that offers a correct interpretation of those events from the perspective of God's saving actions. We might also note the same with the cross: while the cross's significance might be understood in a number of acceptable and mutually beneficial ways (punishment of sin, conquest of the forces of darkness, revelation of God's love, etc.), there are also illegitimate ways of understanding the same, such as Jesus dying because he broke God's law or because he failed in his earthly mission. The message of the cross involves a fixed field of meaning that must be respected by those who claim to teach its true significance.\n\nWe can easily add to this list. For example, in 1 Timothy 1, Paul attacks those who are using the law as a springboard for speculation about genealogies and for the construction of myths. He dismisses this and stresses to Timothy that the primary function of the law is not as a means for indulging in speculative mythology but as a means for exposing sin and wrongdoing for what they are. Indeed, to expand the list further would be simple but also pointless: if the content of words used in a Christian context is meaningless or utterly negotiable, why did Paul write so strenuously about the truth and about maintaining appropriate standards of practice and belief? All of his letters are driven to some extent by his desire to correct deviant teaching or deviant behavior or some combination of the two.\n\nTo summarize what we have argued in this chapter so far: God is a God who reveals himself through actions and words. In his revelation, words have a primary power because they are the means by which he articulates his presence, by which he commands and promises, by which he establishes and defines relationships with his people, and by which he explains the significance of other, nonverbal revelatory actions. To jump forward from Paul to the Reformation, it is why the Reformers made the pulpit central: they saw the verbal proclamation of God as being central to the church, as that which in a sense constituted her very being in the present. That God remains the same, that human beings continue to be made in his image and to face the same fundamental questions in terms of their relationship to him, means that the basic conceptual building blocks of theology and doctrine\u2014that is, descriptions of who God is and what he has done in relation to his people, and what responses he demands from them\u2014remain the same, despite superficial changes of context.\n\nThus, at the end of his career, as Paul looks to the future of a church without the benefit of the guidance of the original apostles, he instructs his prot\u00e9g\u00e9, Timothy, in what elders should be like. At the heart of this description is his emphasis on correct teaching. But what exactly is this teaching to communicate? How does Paul describe it?\n\nIn answering this question, it is interesting to note that in the New Testament Paul both speaks of \"a form of sound words\" when addressing the issue of Timothy's teaching and his continuing fidelity to the Pauline gospel, and also includes in his letters passages that are suggestive of creedal formulation. Important to both of these is 2 Timothy 1.\n\nThe ESV translates 2 Timothy 1:13 as \"Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.\" The King James Version has the more famous rendering, \"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.\" The word for \"form\" describes a model, form, or standard that is intended to function as a trustworthy or reliable guide. Thus, what Paul is saying here is: Timothy, make sure that your teaching is sound by using the standard of teaching you see in my ministry as the basic rule. The gospel has content, and that content has been ably expressed in the teaching of Paul, teaching of which Timothy has firsthand knowledge.\n\nWhat is interesting is that Paul does not simply say, \"Make sure you stay true to the conceptual content of what you have been taught.\" Paul also highlights the form of the words used here. I suspect there are two related reasons for this: there is both a theological and a pastoral concern. One of the things that teachers in any discipline do is to teach a special vocabulary to their students and instruct them on how to use that vocabulary correctly. This applies to nuclear physicists as it does to investment bankers: each profession has its own special language, and learning the profession is in large part learning the language and how to use it. This facilitates communication between members of the specific profession and allows work to be done properly and efficiently. It also allows for the easy identification of an outsider, or somebody who does not have the requisite competence in the field.\n\nIt is the same in the church. The church has developed over time a tried-and-trusted vocabulary to express the concepts she wishes to articulate. The word \"Trinity\" is a good example of this. The term is found nowhere in the Bible, but it expresses neatly the fact that Father, Son, and Holy Spirit are all equally and eternally God, there is only one God, but that the Father is not the Son, and the Father and Son are not the Holy Spirit. Use of the word thus has a clear theological advantage: it reflects an orthodox concept and it strongly suggests that the user is orthodox. Certainly, if someone starts talking about God as undifferentiated unity or as \"Unitarian\" or as three separate gods, those familiar with Christian orthodoxy will immediately start to become concerned.\n\nThe use of established and accepted terminology also has a second, pastoral purpose: the local elder may not have a theology degree, and the members of the congregation may never have read Athanasius or the Cappadocian Fathers, but when some visiting preacher stands up in their pulpit and starts telling them that the term \"Trinity\" is a load of old nonsense, or that God is simply one person, end of story, metaphorical alarm bells should start ringing in their heads. They should realize immediately that they are not hearing \"a form of sound words,\" and they will want to find out why the preacher thinks the word is nonsense before inviting him to speak again.\n\nThe same applies to a lot of other theological terms and phrases: \"incarnation,\" \"atonement,\" \"grace,\" \"total depravity,\" \"election,\" \"justification by faith,\" \"sanctification,\" etc. Some of these have direct verbal equivalents in Scripture, some refer to concepts that are more disparately expressed. An established, conventional vocabulary for orthodox teaching is thus of great help to the church in her task of educating her members and of establishing helpful and normative signposts of what is and is not orthodox. Not that words cannot have their meaning distorted over time; even Paul faced this issue when he battled over the meaning of grace in Romans or the Law in 1 Timothy. But the fact that there can be abuse of words and slippage of meaning does not mean that the establishment of a normative form of sound words is not a good thing. This is, after all, precisely what Paul was commending to Timothy as he prepared for the end of his own ministry and the continuation of the church under postapostolic leadership. Conspicuously, Paul does not simply say to Timothy, \"Memorize the Old Testament or the Gospels or my Letters\" any more than he ever defines preaching as the reading of the same. The form of sound words is something more. Anyone who claims to take the Bible seriously must take the words of Paul to Timothy on this matter seriously. To claim to have no creed but the Bible, then, is problematic: the Bible itself seems to demand that we have forms of sound words, and that is what creeds are.\n\nSignificantly, this statement by Paul comes just a few verses after a clear and concise statement of a major part of that gospel content which he wishes Timothy to maintain and propagate:\n\n[God] who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel. (2 Tim. 1:9\u201310)\n\nIn short, Paul tells Timothy to hold fast to a form of sounds words just moments after providing him with precisely such a form in this basic statement of Christian theology. Here we have God's grace, a basic christology (pre-existent and historical), and an outline of soteriology, all then identified with the good news of the gospel. This is one sentence, but it covers a large amount of theological ground. We might also note in passing that, given the nature of God, of humanity made in his image, and the need for verbal interpretation of the significance of God's saving actions in history, the verbal emphasis of Paul here is hardly surprising. Words, especially words that make a claim to truth, may be very countercultural today, but they are the building blocks of Paul's theology.\n\nThis is not the only instance in the New Testament of statements that seem to have a creedal sensibility. Many scholars regard Philippians 2:5\u201310 as a quotation from an earlier hymn, which Paul borrows to make his point. Regardless of whether that is the case, the unit stands as precisely a form of sound words that serves to offer a clear doctrinal summary of a key aspect of Paul's christology. First Timothy 3:16 also seems to offer a neat summary of Christian teaching. Even more explicit is 1 Timothy 1:15: \"This statement is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners.\" Here it seems very clear that Paul is using previously established phraseology, a form of sound words, to capture in a nutshell the gospel.4\n\nOne further aspect of the commission to Timothy to hold fast to the form of sound words is worth noting, particularly in light of the weight given in chapter 1 to the cultural suspicion of history as a source of wisdom. For Paul, by way of contrast, there is an assumption that the correct teaching can be passed on from generation to generation, and that what has happened in the past can be communicated by a form of sound words down through the ages. As he writes to Timothy, this is surely what lies in the background: Paul is at the very end of his apostolic career. Indeed, the time of the apostles is coming to a close, and he needs to set in place structures to maintain true teaching in the postapostolic world. A form of sound words transmitted by eldership is his way of ensuring good management of the household of God. Continuity of teaching is crucial.\n\nThis is why elsewhere in his letters he will talk in terms of tradition, that which he is handing on to those who follow. Thus, in 2 Thessalonians 2:15, Paul says, \"So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.\" Again the verbal emphasis is clear: these traditions were taught by words spoken or written; and they are to be the norm of life and teaching in the church in Thessalonica. Similar statements can be found in 1 Corinthians 11:2 and 2 Thessalonians 3:6, where Paul makes conformity to the tradition of his teaching a condition for fellowship.\n\nThe content of the gospel is thus to be handed on from generation to generation. In today's society, that is in some senses a strange notion. Traditions, say, of computer programming are not passed on. If they were, I would not be typing on my notebook but would be sitting in a room full of machines with spinning spools of tape. There are continuities in technology but they are often less substantial than the dramatic discontinuities that scientific and technological breakthroughs bring in their wake. Not so with Paul's gospel. This is truly traditional: it has a stable content and it is passed on from generation to generation. Indeed, for Paul, the fact that something was not taught in the past and not passed on as a tradition would presumably have dramatically increased the chances that it was false.\n\nThis notion of tradition, of the need to hand on the gospel, is deeply embedded in the nature of the gospel itself. The historical particularity of the history of Israel and of Jesus Christ means that, if the gospel, the meaning and significance of these things, is not passed on from generation to generation, then it remains in a sense trapped in the past. God's saving actions require interpretation and proclamation in order for later generations to have access by faith to them. This tradition is to be regulated by Scripture as the sole authoritative source of knowledge of God's actions; but it is not formally identical with Scripture. It uses forms of sound words, sermons, hymns, and prayers, among other things, in order to pass the message from one generation to another.\n\nFinally, in discussing Paul's teaching on the offices of the church and the true tradition, or teaching, of the same, we should note that failure in doctrine, as in life, brings forth strong words and action from the apostle. In 1 Corinthians 5, Paul instructs the Corinthian congregation to expel the immoral brother and to \"hand him over to Satan.\" What he is describing is deliberate and complete exclusion from the assembly of the saints on the grounds of the man's sexual wickedness. He uses similar language in 1 Timothy 1 regarding the two figures he names as Hymenaeus and Alexander. He has handed them over to Satan, he says, so that they might learn not to blaspheme. He does not tell us precisely what the content of their sin is, but blasphemy is a term used for the trivial abuse of God's holy name, a casually profane attitude to a holy thing. This seems to connect these two figures to the trivialized and false teaching about the law which Paul mentions earlier in the chapter. In short, false teaching leads Paul to dramatic and formal disciplinary action against the ones who are guilty of such.\n\nIf Paul himself takes this action in 1 Timothy 1, he urges the local church to take it in 1 Corinthians 5, indicating that perhaps the man there is simply a member of the church, while Hymenaeus and Alexander are office-bearers. Whatever the case, formal action is clearly to be taken when unbiblical morality or doctrine is being promoted by unbiblical life or teaching; and it is in this context that I would read Romans 16:17. This is more than just advice of an informal kind that advises crossing the street when one sees these divisive people while out for a stroll. It is a positive instruction to take steps to make sure that these divisive people are kept out of spheres of influence that would enable them to divide the church. The gospel, as expressed in a form of sound words and handed down from generation to generation, is connected to specific structures of pastoral oversight in the church. This oversight is responsible both for the positive transmission, regulation, and promotion of true teaching and for firm disciplinary action against those whose teaching does not conform to, and thus subverts, the apostolic doctrine.\n\nConclusion\n\nIn chapter 1 I made the point that creeds and confessions are predicated upon the truth of a number of assumptions: the past is important, and has things of positive relevance to teach us; language must be an appropriate vehicle for the stable transmission of truth across time and geographical space; and there must be a body or an institution that can authoritatively compose and enforce creeds and confessions. As I have argued above, the Bible clearly teaches all three elements. In addition, it also seems clear that Paul himself understands that the passing of the Christian faith involves taking history seriously, understanding God as a God who speaks, having (and holding to) forms of sound words, and not simply reading the Bible in the Hebrew or the Greek. Theological synthesis is part of the church's task, and this is facilitated by the development of ways of speaking which are appropriate to the content expressed and the actions being performed.\n\nThus, there is surely great irony in the claim made by some that they have no creed but the Bible. One can, of course, appreciate the genuine desire which such a claim embodies, to underline the Bible's status as the uniquely authoritative source of divine revelation. We should all be worried about ever allowing a document that is not divinely inspired to carry ultimate authority in the church.\n\nIn fact, of course, the legitimate concern underlying the claim to have no creed but the Bible is entirely consonant with the Protestant understanding of Scripture as expressed in those very traditions which place a high premium on the use of creeds and confessions. Indeed, classical orthodox Protestantism coined the phrase norming norm to reflect this unique position which Scripture, and Scripture alone, occupies. As the norming norm, the Bible is that by which all other theological statements must be judged as to their truthfulness of content and adequacy of formulation.\n\nThe Westminster Confession expresses this point very neatly in chapter 1.10:\n\nThe supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.\n\nHere we have a confession, which is considered normative in confessional Presbyterian circles, stating very clearly that its own statements and teachings are subordinate to Scripture and to be normed by the same. To use the technical terminology, if Scripture is the norming norm, then creeds and confessions, when adopted by churches as statements of their own faith, are the normed norms.\n\n1See the discussion of the intertestamental tradition connecting Mark 1:10 to Isaiah 64:1 in James R. Edwards, The Gospel According to Mark (Leicester, UK: InterVarsity Press, 2002), 35.\n\n2I am aware that some Christians dislike the whole notion of membership and regard it as unbiblical as it is not mentioned in the Bible. I believe the word \"membership\" reflects the biblical concept of belonging to the church community. Whether one uses the word \"membership\" or not is a matter of dogmatic indifference. Clearly Paul presupposes in his letters that there is a Christian community, that people belong to it, and that some people who belong to it act and think in a way that means they should be expelled from the community and not be allowed back until they repent. That seems to me to be all that the modern notion of \"membership\" is trying to express.\n\n3I should note here that I regard Paul's use of \"overseer\" and \"elder\" as referring to the same office, given the virtual identity of qualifications and functions he lists for each.\n\n4Other creed-like statements in the New Testament include Romans 1:3\u20134; 1 Corinthians 8:6; and 1 Peter 3:18\u201321.\n\n#\n\n## The Early Church\n\nOne of the frequent objections to creeds is that the Bible does not contain any. As we have seen, the position is more complicated than that: the Bible does actually contain material which has a creedal tone to it; and the Bible also teaches principles (such as \"holding fast to a form of sound words\") that can best be honored through the use of something like a creed or confession.\n\nWhen we move from the period of biblical history into the post\u00adapostolic age, it should come as no surprise that creed-like formulations soon start to appear in Christian literature. Of course, we need to understand that creeds have a twofold aspect: first, there is the content, both conceptual and linguistic, which is designed to serve the transmission of the faith. We might call this the doctrinal concern. Second, there is the normative nature of such creeds as being binding upon the church. This we might call the ecclesiological concern. Historically, it is clear that the two things are closely related but that the former precedes the latter in terms of chronology. The struggle to define orthodoxy is afoot long before the idea that there should be universally binding creeds becomes a significant factor in the life of the church.\n\nThe Rule of Faith\n\nThe immediate postapostolic period presented the Christian church with a series of obvious challenges. First, the death of the apostles meant a change in leadership and, indeed, in normative leadership structure. The impending challenge of this was presumably one of the driving forces behind Paul's concern in the Pastoral Letters to establish clear criteria for eldership. Conscious that his own time was running short, he wanted to make sure that he was leaving the various congregations of the church in safe hands. Thus, he instructed Timothy and Titus on the kind of men who should hold office and the type of teaching they were to maintain.\n\nThis concern for church office continues into the immediate postapostolic period. It is particularly evident in the writings of Ignatius, Bishop of Antioch and in the Didache. Ignatius wrote a series of letters to various churches as he made his way to Rome to be martyred, and in these he continually stresses the importance of having an ordained church leader present at any formal gathering of the church. The Didache, a text of unknown provenance which may date from as early as the first century, also speaks of leadership in the church and even offers interesting and novel ways of discerning a false teacher. It is arguable that Ignatius's writings are more consistent with later Episcopal or Presbyterian polity while the Didache perhaps hints at a more congregational approach; but what is obvious from both is that church government issues are significant topics of discussion in the postapostolic church of the early second century.\n\nThe second challenge to the postapostolic church was that of doctrinal content or, to use (for Protestants) a more loaded phrase, the tradition of apostolic teaching, that is, the teaching handed on in trust from the apostles to the next generation. Even within the New Testament, it is clear that there were challenges to such from within the visible company of the church. This again is a factor in Paul's later Pastoral Letters, as he begins 1 Timothy by urging Timothy to remain at Ephesus in order to combat the false teachers and false teaching that has apparently crept in to the congregation. Challenges to the apostolic tradition of teaching only became more severe in the years following the death of the apostles and indeed, arguably continue through to today. We are, after all, living in \"the last days,\" as were those to whom Paul addressed his letters, and such days are marked by conflict with false teachers within the church.\n\nParticularly significant in this regard was Docetism, the idea that Christ only appeared to possess real human flesh. The origins of the idea are unclear but probably connect to traditional notions of the inherent inferiority and even evil of matter, and thus of this as something inappropriate to be joined with deity. Various nebulous groups seem to have held this position; scholarship has bracketed them together under the broad category of Gnosticism because of the emphasis on arcane knowledge which often accompanied the denial of Christ's real flesh.1\n\nAn influential character among the Docetists, though one who lacked the Gnostic emphasis on mystical knowledge, was Marcion, apparently a native of Pontus on the Black Sea who flourished in the middle decades of the second century. His theology was not simply marked by its Docetism, however, but also by its fundamental revision of the notion of the biblical canon. Whilst the formal recognition of the New Testament canon was far from clear or complete in the second century, Marcion was radical even by the standards of his day in the manner in which he rejected the God of the Old Testament as being antithetical to Jesus Christ. Marcion presented the church not only with a challenge to the tradition of apostolic teaching as carried on in the church but he also proposed criteria for textual canonicity that demanded a response. For Marcion, only ten letters of Paul (he appears not to have known or to have implicitly rejected the Pastorals) and a bowdlerization of Luke's Gospel were acceptable as teaching the truth about God's grace.\n\nThus, if the death of the apostles posed one challenge to the church, the struggle over the tradition of apostolic teaching and the extent and content of the biblical canon were also significant. It is in this context that we find the development of what became known as the Rule (or Canon) of Faith, a summary of the essentials of Christianity that occurs in various verbal forms in the writings of numerous early church fathers. That the Rule appears to have been stable in content but different in verbal form indicates that this is not a formal creed with which we are dealing; but the stability of content nonetheless implies that it was attempting to state normative, commonly agreed-upon concepts. It also clearly reflects the doctrinal issues and strains of the time.\n\nWe see early adumbrations of the Rule in the letter of Polycarp to the Philippians, chapter 2, and the letters of Ignatius. For example, in chapter 9 of his Letter to the Trallians, Ignatius says this:\n\nStop your ears, therefore, when any one speaks to you at variance with Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.2\n\nIt is clear from this that Ignatius is providing a summary of his understanding of Christ, which is shaped by the pressure he feels from certain Docetists who are threatening the church. Hence the repeated emphasis upon the reality of Christ's historical flesh and life. Of course, while Ignatius no doubt regarded what he was saying as universally true, he was not proposing this precise form of words as somehow binding or as representing \"best practice\" for all churches everywhere. This is similar to the Rule of Faith but, when writers do mention the Rule, the emphasis upon universality and catholicity is more explicit. Thus with Tertullian, the second-century North African theologian, in his On the Prescription of Heretics:\n\nNow, with regard to this rule of faith\u2014that we may from this point acknowledge what it is which we defend\u2014it is, you must know, that which prescribes the belief that there is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth; that this Word is called His Son, and, under the name of God, was seen \"in diverse manners\" by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; then having ascended into the heavens, He sat at the right hand of the Father; sent instead of Himself the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh. This rule, as it will be proved, was taught by Christ, and raises amongst ourselves no other questions than those which heresies introduce, and which make men heretics.3\n\nThe basics of the faith are here: creation, Christ, the Holy Spirit, the coming of the kingdom, and judgment. In setting forth these points, Tertullian assumes that he is simply outlining the faith that has been handed down from the apostles.\n\nIn similar vein, we find the Rule also articulated in the writings of another second-century theologian, Irenaeus:\n\nThe Church, though dispersed through out the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father \"to gather all things in one,\" and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, \"every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess\" to Him, and that He should execute just judgment towards all; that He may send \"spiritual wickednesses,\" and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory.4\n\nIrenaeus's Rule exhibits the same basic conceptual content as that of Tertullian but, as noted above, it differs in terms of the phrases and forms of expression used. The Rule was thus not a strict \"form of sound words\" so much as a statement of sound concepts. Further, both men use it as a means of establishing that what they are teaching is the teaching that was passed on from the apostles and has enjoyed universal acceptance within the church as orthodoxy and thus as basis for assessing contemporary teaching. There is therefore a functional similarity to later creeds on this point even if the linguistic and ecclesiastical nature of later creeds is that much more elaborate and fixed. What is undeniable is that Ignatius, Tertullian, and Irenaeus all indicate that the church, from the earliest postapostolic times, continued and developed the Pauline notion of providing clear doctrinal summaries as means of summarizing the faith.\n\nThis also points to the major context for the explicit formation of creed-like material in the early church: that of baptism. The very initiation of new Christians into the faith involved both doctrinal content and forms of sound words, not simply a recitation of select Bible verses. These baptismal statements started in their earliest forms as interrogatory documents that required the candidate for baptism to express his or her faith at a personal level. A classic version of this type of creed was the fourth-century Old Roman Creed, the textual ancestor of the later Apostles' Creed, but baptismal formulae were in use long before that. For example, Hippolytus of Rome (170\u2013236) gives this account of a baptism in his Apostolic Tradition:\n\nWhen each of them to be baptized has gone down into the water, the one baptizing shall lay hands on each of them, asking, \"Do you believe in God the Father Almighty?\" And the one being baptized shall answer, \"I believe.\" He shall then baptize each of them once, laying his hand upon each of their heads. Then he shall ask, \"Do you believe in Jesus Christ, the Son of God, who was born of the Holy Spirit and the Virgin Mary, who was crucified under Pontius Pilate, and died, and rose on the third day living from the dead, and ascended into heaven, and sat down at the right hand of the Father, the one coming to judge the living and the dead?\" When each has answered, \"I believe,\" he shall baptize a second time. Then he shall ask, \"Do you believe in the Holy Spirit and the Holy Church and the resurrection of the flesh?\" Then each being baptized shall answer, \"I believe.\" And thus let him baptize the third time.5\n\nIt is clear from this that basic creedal structures were in place, at least locally, for baptismal candidates by 200 AD. The shape is interesting: the structure is basically Trinitarian, the content is the historical matter of the gospels, and the terminus is the eschaton. The skeletal framework of the whole of the Christian story is there.\n\nBaptism also connects to the Rule of Faith. Writing in his treatise On the Shows, Tertullian declares in chapter 4 that \"when entering the water, we make profession of the Christian faith in the words of its rule; we bear public testimony that we have renounced the devil, his pomp, and his angels.\"6 The Rule of Faith thus becomes a brief form of sound words by which the new believer makes public declaration of loyalty to Christ and renounces the world.\n\nOne clear and obvious implication of this is that there was some form of Christian education in the background, some form of catechizing or, to use the modern terminology, membership class, which was designed to inform the new convert. Presumably, this education was also shaped by the kind of confession that was given at baptism. Thus, these early creedal formulae had pedagogical importance in the practical, educational ministry of the church.\n\nIn sum, the earliest evidence indicates that Christianity deployed forms of sound words to define itself over against challenges to the faith from within the community of those professing in some way to be the true church (e.g., the Docetics) and also over against the non-Christian world (i.e., baptismal confessions). A doctrinal core and a publicly agreed form for the summary of biblical teaching was basic to postapostolic Christianity and clearly consonant with the concerns of Paul as he writes to the church in the Pastorals, worried about church government and life after the apostles have all died.\n\nThe Apostles' Creed\n\nPrior to the fourth century, creeds seem to have been primarily local documents. There does not seem to have been any great understanding on the part of the church of the need to produce universally binding statements. From the early fourth century onward, however, there was a growing consciousness of the need for the church to have agreed upon and binding creeds. The most obvious manifestations of this consciousness are the Seven Ecumenical Councils, a number of which will be listed below; but, historically, another creed, the so-called Apostles' Creed, has also enjoyed wide acceptance in the Christian church and continues to this day to form part of the regular liturgical practices of many communions. Though well known, it is worth reminding ourselves of the text:\n\nI believe in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.\n\nThe similarities with the Rule of Faith are obvious, but there is no scholarly consensus on the literary origins of the creed. The first reference to it as the Apostles' Creed occurs in a letter from Ambrose of Milan to Rome in 389, a reference that suggests it was clearly of some vintage by that point in time.7 It probably has its origins in the third century. It was also to continue undergoing development until it was finally formalized by the churches of the West under Charlemagne somewhere around 800 AD.\n\nThe Creed is important because it represents a linguistically formalized version of the Rule of Faith. Obviously, it does not contain the key technical language we find in the Nicene Creed, which was designed specifically to protect the full deity of the Son and the Spirit and their equality with the Father; but it does provide the basic bones of the Christian story, from the uniqueness of God through creation and redemption and on to consummation.\n\nSo useful has the creed been as a pedagogical tool that it features in many church liturgies. It has also been embodied directly into the catechetical tradition of the church. Medieval catechisms typically used the Apostles' Creed as the framework for teaching doctrine, a tradition that continued into the Protestant tradition at the Reformation. Both Lutheran catechisms and the Heidelberg Catechism for example, include it. Having stated that Christians are saved by faith (Q. 20) and defined faith (Q. 21), Heidelberg Catechism question 22 reads as follows:\n\nQ: What is then necessary for a Christian to believe?\n\nA: All things promised us in the gospel, which the articles of our catholic undoubted faith briefly teach us.\n\nThe answer to the next question is the text of the Apostles' Creed, which subsequent sections go on to expound in some detail.\n\nIn addition to the widespread liturgical and catechetical use of the creed, it has also been the basis for many popular introductions to the Christian faith. Even in the last century, a variety of theologians, from liberal to conservative, have used it as the framework for basic books on Christianity: Wolfhart Pannenberg, Karl Barth, J. I. Packer, and Michael S. Horton are but four of such.\n\nGiven the near universal presence of the Apostles' Creed across the Christian spectrum, it is ironic that it also contains one of the most controversial and disputed statements in creedal and confessional history: the clause which states that \"Christ descended into hell.\" This seems to be a statement with minimal biblical foundation and unfortunate soteriological implications, as if Christ's death on the cross was somehow an insufficient act in itself to fulfill the mandate of the Suffering Servant.\n\nIn fact, as is so often the case in the history of theology, the creed's offense at this point is based more on a surface reading of the words from a later context than upon their original intent. Thus, a careful exploration of the words reveals that the creed is not claiming anything particularly objectionable at this point. As Reformed pastor Daniel R. Hyde has recently shown, the words simply express the Old Testament prophecies (and thus biblical understanding) of the death and resurrection of Christ.8 While I will touch on creedal and confessional revision in the appendix, this is an important reminder that we should not abandon a clause in a creed simply because we do not understand it at first reading.\n\nThe Seven Ecumenical Councils\n\nWhile the early church was a most fertile period for church councils and the production of creeds, doctrinal definitions, and dogmatic anathemas, seven councils in particular have historically been accorded singular importance. This is partly because of the foundational nature of a number of them in setting forth basic definitions of God and Christ, and partly because they occurred at a time when the church was arguably institutionally united and thus could make claims to real catholicity and ecumenicity at least in terms of its membership and legislative scope. These councils are:\n\nThe First Council of Nicaea, 325.\n\nThe First Council of Constantinople, 381.\n\nThe First Council of Ephesus, 431.\n\nThe Council of Chalcedon, 451.\n\nThe Second Council of Constantinople, 553.\n\nThe Third Council of Constantinople, 680\u2013681.\n\nThe Second Council of Nicaea, 787.\n\nThe Eastern Orthodox churches refuse to recognize the ecumenical nature of any subsequent council, while the Roman Catholic Church acknowledges fourteen more, the last being the Second Vatican Council (1962\u20131965). Protestantism, with a different understanding of ecclesiology from either of these communions, has only limited use for a number of the original seven. In fact, it only really engages at a creedal level with the work of the first four councils. These councils produced one major creed, the Nicene, and one important doctrinal formula, the Chalcedonian Definition. Both are important for Protestants, and thus it is very helpful to have some understanding of them in order to appreciate better our own tradition.\n\nThe First Council of Nicaea\n\nEmperor Constantine called the First Council of Nicaea (hereafter Nicaea I) to resolve a deepening conflict in the church over the identity of the second person of the Godhead. The church had been wrestling since the death of the apostles with how to articulate the relationship between Father and Son, and these debates came to a head in the fourth century. The crisis is often referred to as the Arian Controversy, after a Libyan presbyter, Arius, whose writings on the subject had brought him into conflict with Alexander, the bishop of Alexandria. Various forces were at play: the need for the Emperor to maintain a unified church in order to keep the empire stable; the struggle for power in the church between presbyters and bishops; and the debate over the nature of the Logos. The latter provided the theological focal point for the political and ecclesiastical struggle.\n\nIt is not the purpose of this book to outline in detail the history of individual councils. Our interest here is in the theological and ecclesiastical significance of their contributions. As far as Nicaea I is concerned, its contribution was conceptual\/terminological in that it gave the church an important word that shaped the way in which later discussion of the doctrine of God was conducted. This word was \"of the same substance\" (Gk. homoousion) of the Father. The full text of the key clause reads as follows:\n\n[We believe in] one Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father.\n\nWe need to understand a number of points if the significance of Nicaea I is to be fully appreciated. First, the issue of the Son's relationship to the Father may appear to be somewhat abstruse but is actually vital to the Christian faith. How one resolves that issue will decisively affect how one understands creation, salvation, and a host of other theological and practical issues. Is Christ the first act of God's creation? Does salvation involve God condescending to reach down to his creatures or a creature reaching up to God? Can Christ be worshiped in the same way as the Father? Does Christ truly reveal the Father to us? One's response to each of these questions will be determined by how one answers the question about the Logos's relationship to the Father.\n\nIn offering an account of this relationship in terms of \"substance,\" Nicaea I ultimately came to set the terms of subsequent debate for this theological discussion and, given the connection between the resolution of the matter at the first Council of Constantinople in 381 (hereafter Constantinople I) and the later discussions of christology proper, also set the terms of debate for understanding the person of the incarnate Lord Jesus. Anyone today who rejects the usefulness of creeds and yet articulates an understanding of God that uses terms such as \"substance\" is clearly indebted to traditions of theological discussion that are directly rooted in the creedal debates and definitions of the early church. As noted in earlier chapters, we are all subject to the traditions in which we have grown up, both individually and corporately; only those who understand that that is the case, and who have some understanding of how their traditions were formed, can to any degree stand in critical relationship to such traditions.\n\nSecond, recent scholarship has demonstrated that the key terminological innovations of Nicaea I did not come to play a significant part in subsequent debate until the 350s. This is related to another point: that the status of Nicaea as an ecumenical creed with normative, binding status on the church was not something which seems to have been intended in any elaborate and self-conscious manner at the time when it met. Nicaea I came to have such significance only in retrospect as the theological and ecclesiastical emphasis came to be placed upon the term homoousion.\n\nIndeed, while theologians influenced by the historiography of later fourth-century debates have tended to see the accent in the creed of 325 as on the homoousion, recent scholarship has made a very compelling case for regarding this term as a clarification of the statement concerning the Son coming from the Father. The preoccupation with homoousion that we find in the later Athanasius and beyond is thus in part a rewriting or at least a new appropriation of the language and intentions of the council.9\n\nFurther, that the church does not seem to have initially accorded the creed or its language special status and that this started to change in the 350s indicates that it was becoming apparent at this point that normative doctrinal concepts required normative doctrinal language, and that this in turn needed to be connected to the church as an institution to have any meaning. Thus, Nicaea I was to become extremely important because it provoked the church to reflect on the doctrinal content of the gospel, on the need to fashion an extrabiblical vocabulary for expressing this, and on the need for this vocabulary to be established as normative across the church. The fourth century was giving birth to creedalism, and it was the struggles surrounding the identity of the Logos as expressed in Nicaea I that provided the context and the dynamic for this development.\n\nThe Council of Constantinople\n\nThe complex struggles\u2014linguistic, theological, ecclesiastical and political\u2014in the half century after Nicaea I culminated in the great Council of Constantinople. While there is debate on whether the creed we commonly now know as the Nicene Creed was actually formulated at the council, tradition ascribes it to such. Certainly it reflects linguistic developments between 325 and 381 in debates over the nature of God, specifically in terms of determining that God can be legitimately described as existing in three hypostases, and that the Holy Spirit is fully God. The creed, or at least a slightly modified form of the original, is probably familiar to many Protestants as the Nicene Creed. The title, of course, is something of a misnomer, given that it was only the indirect product of the debates surrounding Nicaea I. More correctly, we should call it the Niceno-Constantinopolitan Creed. The original text reads as follows:\n\nI believe in one God, Father Almighty, Creator of heaven and earth, and of all things visible and invisible;\n\nAnd in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages; Light of Light, true God of true God, begotten, not created, of one essence with the Father through Whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man. He was crucified for us under Pontius Pilate, and suffered and was buried; And He rose on the third day, according to the Scriptures. He ascended into heaven and is seated at the right hand of the Father; And He will come again with glory to judge the living and the dead. His kingdom shall have no end.\n\nAnd in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshiped and glorified, Who spoke through the prophets.\n\nIn one, holy, catholic, and apostolic church.\n\nI confess one baptism for the forgiveness of sins.\n\nI look for the resurrection of the dead, \nand the life of the age to come.\n\nThis creed represents a significant development over the earlier formulations of Nicaea I. First, ecclesiastically this creed enjoyed normative status as definitive of catholic orthodoxy. Indeed, that remains the case to the present day and is the reason why so many churches include it, or reference it, in their doctrinal standards. Of course, the Western addition of the dual procession of the Spirit (\"Who proceeds from the Father and Son\") at the Third Council of Toledo in 589 has been a source of East\/West contention ever since, but, with this one exception, there is no debate about the rest of the creed's teachings.\n\nSecond, the creed contains considerable elaboration of the deity of the Spirit and thus represents a more properly Trinitarian description of who God is. This reflects the way in which debates developed in the fourth century. In the 360s it became clear that the issue of Christ's deity was soon going to be definitively resolved, and attention moved to the identity of the Spirit, as we see, for example, in Athanasius's Letters to Serapion. It is important to remember that this development was in part driven by doxological\/liturgical concerns: why were Father, Son, and Holy Spirit all mentioned in the baptismal formula? In other words, this was no abstract and practically irrelevant discussion. It was connected directly to the most basic liturgical actions of the church.\n\nWith attention turning to the Spirit, we find the rise of the so-called Pneumatomachi, those who accepted Christ's deity but opposed ascribing the same to the Spirit. This called forth vigorous polemics on this issue, and the end result was the section on the deity of the Spirit in the creed of 381. Ironically, some did not think that even this statement went far enough: Gregory of Nazianzus, one of the major intellectual forces of the post-Athanasius church world, left the council in a fit of pique, angered that the fathers gathered there had placed insufficient emphasis on the Spirit's deity.\n\nConstantinople is a great example of how the public criteria for orthodoxy can change over time. In the third century, the notion that the Logos was subordinate to the Father was commonplace and not exceptionable; but as theologians wrestled with the implications of this for God, creation, and salvation, it became clear that such was unacceptable as an accurate description of God. A Christ who was less divine than the Father was a Christ who could not save. In order to ensure that the public testimony of the church witnessed to this vital doctrinal insight, the church needed a creedal statement that made precisely this point.\n\nThis latter point is very important. One constant question I face in class as a church historian is, \"If doctrine develops, does this mean that what unites us to Christ changes over time too?\" This is an excellent question and, indeed, a rather obvious one when one is investigating the history of doctrine. Two things need to be borne in mind here.\n\nFirst, Scripture gives no hint that that which saves changes: it is always trust in Christ that unites one to Christ. Thus, someone who was a believer in the first century is saved in the same way as someone who believes in the twenty-first.\n\nSecond, as noted above, the public criteria for what constitutes a credible profession of faith do change over time, as do the standards for office-bearing.10 As the church reflected upon the identity of Christ and upon Scripture over time, the limitations and inadequacies of certain formulations became more apparent. We noted above that in the third century, the view that Christ was subordinate to the Father in terms of his being was considered acceptable because the implications of that position had not been fully worked out. Once this had been done, and the unacceptable, unbiblical implications of such a position had become clear, the church put in place statements that ruled such views out of bounds. It is not that people who believed in Christ's subordination in the second century could not therefore have been saved\u2014we are all, after all, saved despite some of the things which we believe. It is rather that the church had come to an understanding that to protect and to articulate the gospel, accurate concepts and appropriate language were necessary, and some of these had to change over time as the inadequacy and abuse of earlier forms became clear.\n\nThe First Council of Ephesus\n\nOne of the key things to understand about the creedal and confessional development of Christianity is that creeds do not simply offer new doctrinal models and establish new vocabulary with which to solve particular issues; they also generate new problems and questions and set the terms for future debates. We see this in the development from Nicaea I to Constantinople: the debate comes to be shaped by the term homoousion, which is not biblical but which is gradually fine-tuned in such a way as to capture the biblical concept of the relationship between the Father and the Son. Once the term is officially adopted, it then plays a constructive part in setting the terms of future debates.\n\nThis provides the background to the third ecumenical council, the First Council of Ephesus. Once it has been established that the Logos is of the same substance as the Father and is fully God, the question of how this relates to the humanity of Jesus Christ comes to be proposed in a specific manner: if humanity too has its own substance, how do these two substances, the divine and the human, relate to each other in Christ? And, more specifically, how do the two substances relate to each other in a way that does not create either two persons (albeit occupying one geographical space) or some peculiar blend or fusion of the two substances that leads to the formation of a third substance, which is neither divine nor human? It should be clear that only when the decision has been made to articulate the divinity of the Logos in terms of substance do the problems relating to substance become an issue for church discussion. This is one of the reasons why theology cannot simply be done by reading the Bible: the fine-tuning of concepts and vocabulary is a cumulative and traditionary exercise. This does not mean the results are not biblical, in the sense of being consistent with what the Bible teaches or useful as explanatory devices for understanding the Bible; but it does mean that one will search in vain in the Bible for the terms \"Trinity,\" \"substance,\" or \"hypostasis\" for example\u2014or, for that matter \"conversion experience,\" \"personal relationship with Jesus,\" \"missional,\" \"relational,\" and \"no creed but the Bible!\"\n\nGiven the resolution of the Trinitarian question provided by Constantinople I, christological questions could now be addressed with the new conceptual vocabulary of substance. It also intensified debates that had surfaced in the years leading up to Constantinople I. Perhaps the most important example of these was the controversy surrounding one of Athanasius's closest allies, a man called Apollinaris, the bishop of Laodicea. Apollinaris had a distinctive view of the person of Christ which was actually condemned at Constantinople I. Put simply, Apollinaris was rightly concerned to defend the full consubstantiality of the Logos with the Father. He did this so radically that he argued that, in the incarnation, the Logos replaced the human soul of Christ. It was a clever resolution to a tricky problem thrown up by Nicene theology: if the Logos is a divine person and unites with human nature, how does one avoid having two persons simply occupying the same space? And if you have two persons in the incarnation, then there really is no incarnation: the divine has not truly united with the human and there can be no salvation.\n\nThe problem with Apollinaris's solution, of course, is that on his account Jesus Christ is not really fully human: after all, humans have souls; and if Christ lacks one, then he is not fully human. More acutely, to cite the view of one of Apollinaris's contemporaries, Gregory of Nazianzus, what is not assumed is not healed. If Christ did not assume a human soul, then that vital part of humanity was not saved. Thus, Constantinople I rejected Apollinaris's theology.\n\nIf Constantinople I ruled out of bounds the Apollinarian solution, the opposite problem\u2014that of radically separating the divine and human natures in such a way that Christ could hardly be regarded as one person at all\u2014was the next challenge. Again, it is important to see how the question was shaped by previous resolutions: language of substance and hypostasis solved the three-in-one problem but also meant that later discussion would address questions about the incarnation to the biblical text in a manner profoundly shaped by previous creedal agreements and the language they contained.\n\nThe First Council of Ephesus addressed this issue relative to the teaching of Nestorius, Bishop of Constantinople. Nestorius objected to the use of the traditional title of \"Theotokos\" as applied to the Virgin Mary. Literally, it meant \"God bearer.\" While it is a matter of some debate as to whether Nestorius ever held the heresy that bears his name, his rejection of Theotokos brought him under suspicion of denying the full union of the divine and the human in one person in Christ. Opponents, most notably Cyril, Patriarch of Alexandria, raised concerns about his teaching and after years of controversy, the council at Ephesus condemned Nestorius's teaching and vigorously asserted the unity of the person of Christ.\n\nThe importance of the Council of Ephesus is twofold in the history of creeds and confessions. First, it is the last council which the Coptic churches in the East acknowledge as authoritative. Known as monophysite (\"one nature\") churches, these reject the later teaching of the Council of Chalcedon that Christ has two natures in one person. Second, it effectively closed debate on one issue (the number of persons in Christ), establishing the boundary of orthodoxy on that point, which set the scene and the limits for future creedal discussion on Christ. To be considered orthodox, all subsequent theologians have had to respect that boundary.\n\nThe Council of Chalcedon\n\nThe last of the early councils which is of major relevance to modern Protestantism is the Council of Chalcedon. The immediate polemical background was the teaching of a man called Eutyches, a monk from Constantinople. Again, there is debate about whether he was a truly innovative heretic or an orthodox figure who simply had great difficulty in expressing himself. Whatever the truth of the matter, he was understood by others to be denying the true humanity of Christ by effectively having it absorbed by the divinity.\n\nThe events of the late 440s are politically and ecclesiastically complex, with move and countermove being made by various factions in church and empire. The culminating moment, however, was the Council of Chalcedon, where the following formula was approved as defining the relationship between substances and person in Jesus Christ:\n\nTherefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the Godbearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.11\n\nThe Chalcedonian Formula effectively puts into place four boundaries for future christological discussion, boundaries which theologians must not transgress in order to remain orthodox: Christ must be fully God; Christ must be fully human: the two natures must not be so mixed together that either disappears into the other or that a third, hybrid nature is produced; and the two natures must not be separated so as to undermine the unity of the one person.\n\nSeveral points of interest are worth noting here. There is a strong element of negative theology in Chalcedon: it is effectively defining where one must not go with one's christology rather than setting forth a positive definition. That is no bad thing. There is a sense in which the incarnation of the second person of the Trinity in human nature is a deep, unfathomable mystery. One simply cannot give full expression to that mystery in words; but what one can do is map out the theological field in which orthodox discussion can take place by indicating clearly what must not be said about Christ if one is to do justice to the biblical teaching about the incarnation. Thus, Chalcedon puts in place boundaries, and any christological formulation that honors those boundaries is thus observing key aspects of biblical teaching necessary for holding to a Christ who can actually save.\n\nAnother point is that, as with earlier creedal formulations, Chalcedon generates its own fresh questions which subsequent theologians must address to the biblical text. For example, if Christ is one person and two natures, how many wills does he have? A person typically has one will, one source of motivation, action, etc. Thus, the obvious answer would seem to be that Christ too has one will. This leads to a problem, however: which will does Christ therefore lack\u2014the divine or the human? Or does he have a hybrid will made of the two? If he lacks one or the other, he cannot be said to be fully human or fully divine, depending which will is lacking; if he has a hybrid, he has neither one.\n\nThis interesting quandary led the church at the Third Council of Constantinople in 681 to decide that Christ has two wills, divine and human, but that they both work in perfect harmony, with no tension between them at all. Now, at first glance that is a very weird answer to the question. Nowhere in the Bible does it say that Christ has two wills. It is thus tempting to point to this as a bit of needle-headed theological hair-splitting on a matter of no importance and thus a piece of extrabiblical tradition imposed upon the faith.\n\nYet to draw such a conclusion would be to misunderstand how theology is formulated in and by the church. As noted above, each time one problem is solved, the terms of discussion are changed to take into account the new solution. This solution then generates new questions that the church needs to address to the biblical text and to answer in a manner consistent with that text. Therefore it is only when one understands the history of certain questions that one can understand why the answers given are the appropriate ones.\n\nThus, if somebody does decide it is nonsense to say that Christ has two wills, one should ask them, \"Well, which does he lack?\" As soon as the question is asked, the problem should become obvious. One could dismiss the question as ridiculous; but then one needs to go back and effectively rebuild one's christology (and one's Trinitarianism) from the ground up. Given the time, care, and effort of the church in fine-tuning these doctrines in the first place, it is highly unlikely that any other solution will prove less problematic. One can always try, but one then runs the risk of wasting time and ending up with a formula that either does not work as well or for as long or as universally as that which has already been tried and tested across the ages. Indeed, Christian orthodoxy is sometimes the sum of the least number of doctrinal difficulties, complications, and strange statements with which one is prepared to live.\n\nThis is an important point to bear in mind, both in terms of creedal formulation in particular and the development of Christian doctrinal formulation in general. Creeds solve one set of problems, but by doing so generate new vocabulary and raise novel questions for the biblical text that then need to be resolved. This is not to say that truth changes over time; but it is to say that the manner and terms in which truth is expressed, along with some of the questions asked, do change. Historical theology, the genealogy of doctrinal discussion and formulation, is thus an important part of Christian education and should be part of every pastor's and elder's background. It should also be a central part of the teaching ministry in all churches.\n\nThe Athanasian Creed\n\nThe last ancient creed of significance for this discussion is the so-called Athanasian Creed. While this is not an ecumenical creed in the sense of having been produced and ratified by an ecumenical council, it has nonetheless played a significant role in the life of the church, both East and (especially) West. For example, it is part of the liturgy of the Book of Common Prayer and, since the seventeenth century, has featured in Russian Orthodox service books. Thus, it has enjoyed considerable ecclesiastical and liturgical influence over the years.\n\nThe name, of course, implies that it was Athanasius, the great fourth-century bishop of Alexandria and champion of Nicene orthodoxy, who was the guiding hand behind its composition. In fact, this is not the case. It was originally of Western provenance, written in Latin by a person or persons unknown. The date is also difficult to establish with any certainty. Its Trinitarian theology clearly indicates that it was composed no earlier than 381; and it is unclear whether the christology it contains places it before, during, or after the Nestorian controversy of the 420s.\n\nThe creed articulates standard post-381 Trinitarian orthodoxy and also a careful christology. These are not particularly contentious. What has made it controversial over the years are the two anathemas. These occur in clauses 2 and 44:\n\n1. Whosoever will be saved: before all things it is necessary that he hold the Catholic Faith:\n\n2. Which faith except every one do keep it whole and undefiled, without doubt he shall perish everlastingly. . . .\n\n44. This is the Catholic Faith, which except a man believe faithfully, he can not be saved.12\n\nSuch anathemas, which were also a feature of the original Nicene Creed, fall foul of contemporary tastes. There is an influential element even within conservative evangelicalism that wants to draw boundaries only by stating the positive, only by emphasizing what is actually believed and thus excluding the heterodox and the heretical only by implication. This is consonant with the spirit of an age where exclusion is seen as a bad thing\u2014and not, as we noted in chapter 1, without good reason in many cases. Exclusion for the sake of elitism or based upon hate and prejudice is deeply wrong and harmful, and the church needs to repudiate such and avoid it at all costs. Yet we cannot as Christians avoid the fact that the faith is always exclusive in some sense, that this exclusivity is expressed in part by public doctrinal commitments, and that the holding of certain positions and the rejection of others determines whether one is included or excluded. As has often been pointed out, of course, one cannot hold to the center of a circle without knowing where the circumference lies. Thus, boundaries, and the drawing of them, are absolutely vital to healthy, orthodox Christianity.13\n\nThis is what the author(s) of the Athanasian Creed were attempting to accomplish. In the spirit of other creeds, such as Chalcedon, they used formulations that mark points beyond which the orthodox must not pass; all that they added were specific, explicit anathemas to make sure that readers would fully understand the implications of the matter. Like other ancient creeds, this one was not dealing with trivia or with matters of peripheral relevance to the church. It was dealing with the very identity of God in such a manner that denial of its affirmations placed one's soul in serious jeopardy.\n\nThe response, of course, might be that the Athanasian Creed\u2014or that of Chalcedon, or Constantinople, for that matter\u2014seems to demand belief in something that is not explicitly stated in Scripture. But as we saw above, that kind of objection is not a particularly compelling one. What is stated here rests upon the teaching of Scripture, and the implications of that teaching. It is conceptually consistent with the Bible, even if its terminology is actually absent from the same.\n\nConclusion\n\nTwo things are perhaps most striking about the ancient creeds. First is the fact that the early church developed them in the first place. In the century after the death of Paul, we see the rise of the so-called Rule of Faith, which appears to have functioned as a fluid oral summary of the essential elements of biblical teaching, specifically in the face of challenges to orthodoxy. Then, by the middle of the fourth century, given a periodically united Roman Empire and the struggles over the person of Christ, the church as whole came to the conclusion that binding creedal formulas were one way of attempting to establish public criteria for orthodoxy.\n\nOf course, just because a practice is ancient does not mean that it is automatically biblical or appropriate. The visible, earthly church can err, as Protestant confessions themselves make clear; and anyone who has studied the ancient church knows that the seeds of many later practices that evangelicals would reject as unbiblical (for example, the adoration of the Virgin Mary) have their origins during this early period of church development. Nevertheless, a case can surely be made for seeing a clear, consistent, and legitimate development from the teaching and practice of Paul in the New Testament through the Rule to the creeds of the fourth century and beyond. Creeds are, after all, simply forms of sound words allied to a church understood not simply as a collection of random believers but as a body with a definite structure and leadership.\n\nThe second striking thing is that the early church creeds focus on the most basic building blocks of the faith. The Apostles' Creed is perhaps unparalleled in church history as a succinct statement of the history and significance of Jesus Christ. Its lack of theology proper is only a weakness if one wishes it to do more than that for which it was designed. Thus, one must accept, for example, that it is really no good for keeping out of the church those who deny the Trinity. It is not, after all, an explicitly Trinitarian document, because it does not elaborate the doctrine of God in sufficient detail to do so. But it is still a great account of the basic historical building blocks of the biblical account of salvation.\n\nMoving on to the other ancient creeds from which evangelicals might well profit, we still find the same focus on the very basics of Christianity. What do the Nicene Creed, the Chalcedonian Formula, and the Athanasian Creed have in common? Surely it is this: They all address the most basic of Christian themes\u2014the very identity of God. Whether one agrees with the specific formulations they offer or not, one must agree that the questions they are seeking to answer are perhaps the most basic in Christian theology and, indeed, in the Christian life of the church and of every believer. The meaning of baptism and of Christian praise\u2014praise that ascribes lordship to Jesus Christ\u2014are both wrapped up inextricably in the answer to the question of who he actually is.\n\nThis is why these early creeds in particular have enjoyed significant influence throughout the centuries. They do not answer the only questions that are important to the Christian, such as how the individual obtains salvation, but they do address the central point of Christ's identity. Significantly, they also do so in a way that most churches have found to give an adequate account of the Bible's teaching. With the exception of the Coptic Church's rejection of Chalcedon, Roman Catholics, Eastern Orthodox, and Protestants (Lutheran and Reformed) all accept that these creeds are basically the gold standard for talking about Christ.\n\nThe challenge for a \"no creed but the Bible\" pastor at this point is obvious. If you want to abolish the early church creeds because you regard them as some kind of man-made tradition that stands independent of Scripture or that trumps Scripture's teaching, you are going to need to replace them with something. Further, you are going to need to replace them with something straightaway. The church cannot exist for even the time it takes to say the Nicene Creed without an understanding of who Christ is and, by implication, who God is.\n\nThe obvious moves for such a pastor are twofold. He can simply adopt creedal categories without ever actually acknowledging from whence he took them. Thus, he might still use the term \"Trinity\" and speak of Christ as one person, two natures, with his divine nature being co-equal with the Father. There is a sense in which this is to be welcomed: at least such a pastor is actually teaching his people good, sound theology, even if he is not being exactly transparent or perhaps even self-conscious about where he is obtaining it. To such a pastor, I would simply say that the more one acknowledges the traditions upon which he depends for his theology, the more he is actually able to assess them in the light of Scripture. Ironically, to repudiate creeds but to use their content makes one more, not less, vulnerable to being swept along by tradition, simply because one does not understand that one is actually connected to such.\n\nThe second move is the biblicist one of staying as close as possible to the biblical narrative and the biblical categories. Again, there is much that is highly commendable here: what Christians who wish to be biblically faithful do not want their theology normed by the Bible? The problem with this is that, depending on which strand of biblical teaching one chooses to privilege, the results could be disastrous in a number of ways. To emphasize biblical teaching on the unity of God might lead to what is essentially a modalist christology, where Father, Son, and Holy Spirit are the same person of God, just in different time dispensations and modes of being. Or an emphasis on the distinction of Father and Son, coupled with passages that speak of the Father's superiority, might lead to subordinationist christologies, where Christ is somehow less God than his Father. Worse still, the distinction might be emphasized to the point where the result is more than one God.\n\nThis is not to say that any of these will be the inevitable result of abandoning or ignoring the ancient creeds. But to avoid them, it is almost certain that the pastor will have to use commentaries or theological books that do connect to the creeds of the early church. It is a simple fact that the church of the first five centuries was the context of a host of doctrinal experiments, whereby different theologians tested different models of God and of Christ to find out which ones did most justice to the Bible's teaching. The Nicene Creed and the Chalcedonian Formula are two key results of that; and the fact they have proved their ability to last for so many centuries as such widely accepted accounts of the biblical teaching is surely not something we should take lightly.\n\nThus, my response to the biblicist pastor would simply be this: do not precipitately abandon creedal formulations which have been tried and tested over centuries by churches all over the world in favor of your own ideas. On the whole, those who reinvent the wheel invest a lot of time either to come up with something that looks identical to the old design or something that is actually inferior to it. This is not to demand capitulation before church tradition or a rejection of the notion of Scripture alone. Rather, it is to suggest an attitude of humility toward the church's past which simply looks both at the good that the ancient creeds have done and also the fact that they seem to make better sense of the testimony of Scripture than any of the alternatives. The Lord has graciously provided us with a great cloud of witnesses throughout history who can help us to understand the Bible and to apply it to our present day. To ignore such might not be so much a sign of biblical humility as of overbearing hubris and confidence in our own abilities and the uniqueness of our own age.\n\nOf course, as Protestants, we do not believe that the ancient creeds say everything that a church committed to teaching the whole counsel of God needs to say to the world. Those who would see a return to the ancient ecumenical creeds as the answer to later church divisions and as a means of restoring church unity are certainly to be commended for their desire to see Christians united. The problem, of course, is that such a proposal automatically relativizes all later developments. That is great for the Eastern Orthodox churches; it is problematic for committed Roman Catholics and Protestants who may disagree on issues such as justification and the sacraments but yet agree on the fact that these things are important, that Christians need to have convictions on these matters. Thus, for Protestants, discussion of creedalism cannot stop with Chalcedon. It must also address confessional developments in the sixteenth and seventeenth centuries. It is to these we turn in the next chapter.\n\n1A collection of Gnostic texts can be found in English translation in James M. Robinson, ed., The Nag Hammadi Library (New York: Harper and Row, 1977).\n\n2Ignatius, Letter to the Trallians, in The Ante-Nicene Fathers, vol. 1, Translations of the Writings of the Fathers Down to A.D. 325, eds. A. Roberts, J. Donaldson, and A. C. Coxe (Oak Harbor, WA: Logos Research Systems, 1997), 69. Cf. his Letter to the Smyrnaeans, 1.\n\n3Tertullian, On the Prescription of Heretics in The Ante-Nicene Fathers, vol. 3, Translations of the Writings of the Fathers Down to A.D. 325, eds. A. Roberts, J. Donaldson, and A. C. Coxe (Oak Harbor, WA: Logos Research Systems, 1997), 249.\n\n4Irenaeus in The Ante-Nicene Fathers, 1:330\u201331.\n\n5Hippolytus, The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, trans. and ed. Gregory Dix and Henry Chadwick (Ridgefield, CT: Morehouse, 1992), 33\u201338.\n\n6Tertullian, On the Shows, 3:81.\n\n7Ambrose of Milan, Letter 42.5, The Tertullian Project, .\n\n8See Daniel R. Hyde, In Defense of the Descent: A Response to Contemporary Critics (Grand Rapids, MI: Reformation Heritage Books, 2010).\n\n9See Lewis Ayres, Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology (Oxford, UK: Oxford University Press, 2004), 110ff.\n\n10This distinction between members and office-bearers is extremely important and will be explored in more detail in chapter 6.\n\n11The Chalcedon Formula, Documents of the Christian Church, trans. Henry Bettenson (Oxford, UK: Oxford University Press, 1947), http:\/\/www.anglicansonline.org\/basics\/chalcedon.html.\n\n12Available at Christian Classics Ethereal Library, .\n\n13This applies both to elaborate confessional statements, such as the Westminster Confession, and to less elaborate examples, such as the doctrinal bases often used for parachurch organizations. The respective bases differ not in the fact of boundary drawing, or the prioritizing of a putative center over boundaries, as if the former is positive while the latter are negative, but simply in the number of boundaries drawn. To adhere to a positive statement on any given doctrine is to exclude the opposite, to draw a line which cannot be crossed while claiming to be orthodox.\n\n#\n\n## Classical Protestant Confessions\n\nIn the period of the Reformation, the church in Western Europe started the process of institutional fragmentation that has continued unabated to this day. If one had been born at the turn of the sixteenth century, one would have considered it inconceivable that the church in the West would not be one and continue to be so. The idea that the church would fragment, let alone that there might even be more than one church in a given geographical area, would not have crossed the mind of any thoughtful person, let alone the many thoughtless people who no doubt existed then as now. Yet one hundred years later, at the turn of the seventeenth century, the Western church was shattered into pieces in the manner with which all Christians today are very familiar.\n\nThis fragmentation also involved confessionalization. This term is more than simply a way of referring to the production of theological confessional documents. In the sixteenth century, theology was inextricably bound up with politics: the theological position held by a prince or by a city council had implications for military and political alliances. In other words, theology was very closely tied to territorial politics. Thus, the production of confessions in the sixteenth and seventeenth centuries had dual impulses behind it: theological, because the new churches needed to identify themselves in relation to other emerging communions; and political, as territories and cities needed to define themselves in relation to each other.\n\nOf these two impulses the second is of no real relevance today. Even in a country like England, with an established church presided over by the monarch, theology is of no significance to international relations or to domestic politics, beyond the occasional debate about whether the Church of England should continue to enjoy its special constitutional status, or the predictable complaints from politicians when the Archbishop of Canterbury makes some inept comment about the economy. This does not, however, mean that the other impulse for confessionalization, the defining of one church in relation to another, is no longer relevant, as we shall argue in a later chapter. Nevertheless, it is useful to bear the political aspect in mind as it does help to explain why there was such frenetic production of confessions and catechisms in the sixteenth and seventeenth centuries.\n\nGiven the large number of confessions produced during this time, for the sake of space our focus here will be on those which continue to play a major role in the main denominations of Protestantism: the Anglican Articles; the Book of Concord; the Three Forms of Unity; the Westminster Standards; and the Baptist Confession of 1689.1 Before addressing these, however, it is worth giving a basic narrative of Protestant confessionalization as a whole.\n\nThe Anglican Articles\n\nThe Reformation in England was shaped by a variety of factors. First, King Henry VIII's break with Rome was not fueled by theology so much as his desire to divorce his first wife, Katherine of Aragon, in order to marry his second, Anne Boleyn. This precipitated a rupture with the papacy, which a number of his counselors leveraged to produce a church with a more Protestant face. It was not until the reigns of his son, Edward VI, and then Edward's sister, Elizabeth I (after a brief re-Catholicizing period in between under Mary), that the Church of England was truly secured for the Protestant Reformation.\n\nSecond, the ebbing and flowing of Protestant political fortunes on the continent meant that a number of leading Reformation theologians spent time in England and impacted both the liturgy and the theology of Anglicanism. This was particularly true of Martin Bucer, the Reformer of Strasbourg; Peter Martyr Vermigli, the leading Italian Reformer of the day; and John a Lasco, the Polish Reformed theologian. Thus, the Church of England was the product not simply of internal English politics but also of careful theological dialogue with some of the greatest European Reformation minds of the day.\n\nThe three towering textual achievements of Anglicanism are the Book of Common Prayer, the Thirty-Nine Articles, and the Homilies. Of these three, the Book of Common Prayer is undoubtedly the greatest liturgical achievement in the English language. In comparison, modern attempts of the same (of which I am aware) seem like wooden verbiage. As with all thoughtful liturgies, it also reflects and embodies a certain theology and was thus crucial in inculcating the same within the congregations who used it. Doctrinally, however, it is the Articles and the Homilies which are crucial to the Church's stated confessional identity.\n\nThe Homilies, published in two volumes (1547 and 1571), are a series of thirty-three short sermons that were to be read aloud in church. At the time of the Reformation, there was a key problem relative to personnel: the supply of Protestant ministers could not possibly meet the immediate demand created by the state's allegiance to the Reformation. There is an analogy here with more recent revolutions. When the Eastern Bloc collapsed in 1989\u20131991, the men and women at the very top of the political power structures were rapidly replaced. It was simply not possible, however, to sweep away in a moment all of the functionaries of the old regimes; this would have created turmoil. Further, it was probably not necessary: the lower down the chain of command one goes, the less likely one is to find ideologically driven people and the more likely one is to find those who simply do their job in order to earn a salary. Thus it was in the Reformation: while church leadership at the top changed when Protestantism arrived, most parishes would have continued to have the same pastors and priests as before. Further, the education of a large Protestant ministry required the prior reformation of educational institutions and the development of faculty and appropriate curricula. Thus, while Reformation at the top might have been swift, Reformation root and branch was a much longer-term project and demanded immediate remedial measures.\n\nThus, the production of homilies was in part a response to what we might call the pastoral crisis precipitated by the Reformation. The parish priest may well have been an ignorant fellow who could not even name the four Gospel writers, let alone list the Old Testament prophetic books in order, but if he was basically literate then he could feed his people by reading a set homily at each service. The homilies were thus one means by which the Reformation Anglican Church sought to fulfill Paul's mandate of holding fast to a form of sound words and passing on the faith from place to place and generation to generation.\n\nThe other theological document was the Thirty-Nine Articles. Originally finalized in 1571, they represent the closest thing the Anglican Church has to a formal confession of faith. The history of the Articles, both in terms of their interpretation and their legal status and application, has been a turbulent one. Most infamously, John Henry Newman attempted in 1841 in Tract 90 of the Tracts for the Times to argue that they were susceptible to a reading which could be described as strongly Roman Catholic in tendency. He based his argument primarily on the fact that they had been composed prior to many of the declarations of the Council of Trent and were thus targeted at putative popular misunderstandings of Catholic teaching, not the genuine article. Newman's interpretative gymnastics were ultimately unconvincing even to himself, and he left for Rome in 1845. But the mere existence of Tract 90 is enough to show how problematic is the history of the interpretation of the Articles.\n\nThe Church of England's peculiar history also shaped the tone and scope of the Articles. The English Reformation was legislated by a Parliament that was somewhat less than dominated by committed Protestants. Thus, the exigencies of the political situation meant that there was an evolutionary aspect to the Church's development, given that reformation could progress only at the pace which Parliament would tolerate. As an established Church, it was also important that she should be as comprehensive as possible, even given the need to exclude certain groups such as the Roman Catholics and the more radical Protestant sects. In this way, Reformation Anglicanism did indeed represent a via media, a middle way, but not in the sense for which Newman argued prior to moving Romeward. It was not a middle way between Protestantism and Roman Catholicism but rather between Roman Catholicism and Anabaptism. This is otherwise known as Reformation Protestantism. Both of these factors\u2014the need for care and caution in moving the Reformation forward and the need for a comprehensive Protestantism\u2014meant that the Anglican articles were less sharply and elaborately articulated than many other Reformation confessions.\n\nThus, the articles make clear statements on such hallmark Protestant doctrines as justification by faith, which is addressed in Article 11:\n\nWe are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.\n\nHere, the article sets forth in brief the Protestant position on justification and also makes clear that, brief and concise as the statement is, it should be understood in terms of the more thorough explanation of the doctrine in the Homilies. It is also worth noting that this theology informs the liturgy of the Book of Common Prayer. At morning prayer, the minister declares the following:\n\nDearly beloved brethren, the Scripture moveth us, in sundry places, to acknowledge and confess our manifold sins and wickedness; and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father; but confess them with an humble, lowly, penitent, and obedient heart; to the end that we may obtain forgiveness of the same, by his infinite goodness and mercy. And although we ought, at all times, humbly to acknowledge our sins before God; yet ought we chiefly so to do, when we assemble and meet together to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy Word, and to ask those things which are requisite and necessary, as well for the body as the soul. Wherefore I pray and beseech you, as many as are here present, to accompany me with a pure heart, and humble voice, unto the throne of the heavenly grace, saying after me . . .\n\nThis is then followed by the congregational response:\n\nAlmighty and most merciful Father; We have erred, and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy laws. We have left undone those things which we ought to have done; And we have done those things which we ought not to have done; And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Spare thou them, O God, who confess their faults. Restore thou them that are penitent; According to thy promises declared unto mankind in Christ Jesu our Lord. And grant, O most merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life, To the glory of thy holy Name. Amen.\n\nApart from the striking beauty of the prose, what is noteworthy is how Anglican confessional theology is reflected in the liturgy and is thus cultivated and reinforced in the congregation by the same. This is no dry confessionalism, where the theological confession is simply a constitutional document that never touches the people. It is woven into the very fabric of Anglican life.\n\nFinally, it is worth noting article 8, which, in its original form, asserted that the Apostles', Nicene, and Athanasian creeds \"ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.\" Later this was modified to omit the Athanasian Creed, but the basic point remained the same: this Protestant confession was consciously connected to the catholic creedal theology of the early church; it was no innovation but saw itself as in continuity with the great declarations of the patristic church and was thus catholic and orthodox in the best sense of the word. It was striving, if you like, to hold fast to the form of sound words that it had received on these issues.\n\nOf course, the history of the Anglican church is, by and large, a history of failure to apply the Thirty-Nine Articles and to carry forward the theology they contain. The old joke about the Anglican bishop who was perfectly happy to recite the creed as part of the liturgy each week and only had to omit the first three words, \"I believe in\" in order to do so with integrity has, sadly, too much truth about it to be entirely amusing; but Anglicans have a beautiful confessional-liturgical heritage. If they choose to squander it, that is not the fault of the founders of their church.\n\nThe Book of Concord\n\nOf all Reformation Protestant traditions, Lutheranism is, as the name suggests, the one which is most intimately connected with the career and theology of a single individual: Martin Luther. All orthodox Protestants are indebted to him for many things in their own confessions, not least his understanding of justification by grace through faith. But his thought is particularly influential in the church that bears his name.\n\nThis influence is reflected in the contents of the Lutheran confessional documents known collectively as the Book of Concord. The Book of Concord was adopted in 1580 by a group of leading Lutheran churchmen, princes, nobles, and town councils as a means of defining their confessional allegiance within the political context of late sixteenth-century Europe. As noted above, the geopolitical aspect of such confessions no longer applies, but the Book of Concord remains the confessional standard for Lutherans around the world. However, as with the other confessions considered in this chapter, the way the Book of Concord is applied varies from denomination to denomination: conservative groups, such as the Wisconsin and Missouri Synods in North America adhere closely to the doctrine the book contains, while the more liberal Evangelical Lutheran Church in America sits more loosely on the same.\n\nThe Book of Concord is actually a collection of a number of different writings:\n\nThe Apostles' Creed\n\nThe Nicene Creed\n\nThe Athanasian Creed\n\nThe Augsburg Confession (1530)\n\nThe Apology of the Augsburg Confession (1531)\n\nThe Smalcald Articles (1537)\n\nTreatise on the Power and Primacy of the Pope (1537)\n\nThe Small Catechism (1529)\n\nThe Large Catechism (1529)\n\nThe Formula of Concord (1577)\n\nOf these documents, three are of patristic origin (the creeds), three were written by Luther (the catechisms and the Smalcald Articles), and three by his colleague, Philip Melanchthon (the Augsburg Confession and Apology and the Treatise on the Power and Primacy of the Pope). They also bear the unmistakable impact of the particulars of the time of composition. The Augsburg Confession was designed to try to win the Holy Roman Emperor, Charles V, if not over to the Protestant cause then at least to a position of tolerance toward it. Thus, it omitted any attack on the pope's authority. As it became clear in the 1530s that Charles could not be won over and that some statement on the papacy was necessary, Melanchthon composed the treatise on the power of the pope. Luther did not subscribe this, not for significant reasons but because a bad attack of a kidney stone prevented his attendance at the discussions. The Smalcald Articles were composed by Luther in order to provide a confessional basis for the Schmalkaldic League, a military alliance of Lutheran princes. The League did not adopt them, but the Articles did ultimately receive confessional status by inclusion in the Book of Concord.\n\nThe final document, the Formula of Concord, is the result of struggles for the identity of Lutheranism after Luther's death in 1546. Luther had, of course, been a divisive figure during his own lifetime. In particular, his emphasis on the nonnegotiability of belief that Christ was present according to both his divine and human natures in the Lord's Supper had led to a break with Zwingli and the Reformed at a colloquy at Marburg in 1529. This had subsequently become a key point of dispute between Lutheran and Reformed churches such that the identities of the two communions were determined to a large extent by precisely this issue.\n\nWhen Luther died in 1546, rival factions quickly emerged among his followers. On the one hand were those who looked to Luther's gentle colleague, Philip Melanchthon, for their lead. These became known as the Philippists, and their hallmark was a greater openness to ecumenism with both Catholic and Reformed, a concessive attitude on whether both natures of Christ were present in the Eucharistic elements, and a more ambivalent attitude to predestination. The other faction, the Gnesio- (\"real\") Lutherans placed the Real Presence of Christ in the Eucharist at the forefront of their doctrinal concerns and also held a strict line on predestination, consistent with that of Luther in his great work, The Bondage of the Will (1525). After years of internecine struggle, the Formula of Concord enshrined Luther's position on the Lord's Supper and therefore represented the triumph of the Gnesio-Lutheran party.\n\nThere are many interesting aspects of Lutheran confessionalism. We might note in passing once again the self-conscious way in which Lutherans connect to the early church tradition by including three patristic creeds in their standards. Lutheranism, like other branches of Reformation Protestantism, did not wish to be seen to be innovative, because the faith once for all delivered to the saints did not need innovation. Of course, it is clear from a study of Christianity that there is a sense in which doctrine develops. This is not to say that the gospel has changed; but the way the gospel is articulated has undergone elaboration. The Lutherans understood this but also saw a clear need for connection with the past and thus with the apostolic teaching.\n\nTwo further points are particularly pertinent for the argument of this book: the importance of sacramental theology, and the pedagogical impulse behind some of the formulations.\n\nAs to the first, sacramental theology, it is likely that nothing so goes against the grain of modern evangelical sensibilities as the confessional attitude to sacraments. Look at any statement of faith by an evangelical parachurch organization and one is very unlikely to find any clear cut statement on baptism or the Lord's Supper. The reason for this is that differences on these are inevitably divisive (at least in the case of baptism) and often regarded as secondary and irrelevant (as is the case with the Lord's Supper and, for the really lax, baptism). This is not necessarily a problem unless, of course, the parachurch group becomes an agenda setter for the church or, even worse, a power-grab organization that functionally supplants the church. Once that starts to take place, the signal is sent that sacraments are not important at all.\n\nUnfortunately, both the Bible and church history witness to the fact that baptism and the Lord's Supper are of vital importance. More ink was spent arguing over the Lord's Supper in the sixteenth century, for example, than over the nature of justification. Further, one cannot really have a church without having a clear understanding of these things. One may, of course, have a clear understanding which is wrong; but it is better to be wrong about them while still knowing they are of importance than not to realize they are important at all.\n\nMinimally, an understanding of baptism is important because baptism is the means of entry into the visible church; and an understanding of the Lord's Supper is important because, minimally, the admission to or banning from participation in the Supper is a basic part of church disciplinary procedure. Thus, churches that have membership and that exert pastoral oversight and exercise discipline must have a position on both baptism and the Lord's Supper. If a church does not have such, then, frankly, it is not really a church. Thus, we may regret the fact that Luther broke Protestantism in two over his contention that belief in the Real Presence was essential to the faith, but it would have been even more regrettable had he agreed to live and let live with the Reformed because he did not see that the matter was at all important.\n\nThe second aspect of note in the Lutheran confessional documents is the pedagogical concern. This is most evident in the two catechisms. The very inclusion of catechetical material indicates that pedagogy is dear to the heart of Lutheran confessionalists. As with the Homilies in Anglicanism, so with the Book of Concord: it rests upon a vision for church life whereby the people are slowly but surely educated in the great doctrines of the faith. They are not meant to stay at the level of knowledge they have when they first start to listen to sermons, let alone when they are baptized; rather they are to grow to maturity in the faith, and an important part of that is growth in doctrinal knowledge.\n\nI shall mention this notion again in chapter 6, but here I want to note how this impacts the Lutheran catechisms in one significant way: the use of traditional language. The early sixteenth century was a time of major social change. The rise of cities drew people away from the countryside and thus disrupted traditional ways of life and created new situations of uncertainty. For example, parents faced seeing their children leave home and go far away; those children lost the extended family that had traditionally provided the network for social support. Life was hard and life was uncertain. My guess is that in such times of uncertainty, church was something of a haven of stability: it was just the same as when you were growing up. Thus, for all of the change in the world around, you could always go to church for a bit of the comfort of the routine and the familiar. Then along comes the Reformation. If we believe that such things as vernacular liturgies and sermon-centered worship were greeted with unalloyed delight, I suspect we are naive. Anyone who has ever been in a church where the elders decided to move from a Bible translation hardly anyone could understand to one that everyone finds comprehensible will know that such a process is often met with vigorous opposition. People like things to stay the same; they frequently do not like change, even when that change is really to their advantage.\n\nThus, in Luther's catechisms, we find the interesting phenomenon of his new theology expressed using the old terminology. Most striking is the retention of the language of \"altar\" in the context of the Lord's Supper. Lutheran theology is emphatic in stressing that the Lord's Supper is not a sacrifice, not a priestly act directed by men to God, but rather an act in which God condescends to come down to men. Yet the language of altar is retained. The reason is obviously not theological. It would appear rather to be pedagogical, whereby ears used to hearing talk of the altar would not be unduly disturbed by suddenly hearing of the altar referred to simply as a table. Further, in the Augsburg Confession, even the language of \"mass\" is retained. Clearly, in this context, there are political considerations: Melanchthon is trying to win over the Catholic emperor. But there is also surely a pedagogical payoff here in retaining familiar language while filling it with new content.\n\nIn sum, the Lutheran confessional documents are clearly designed to establish both doctrinal definitions that clarify what the Lutheran church believes and to provide pedagogical material for educating people in that identity. This twofold aspect of confessionalism is evident in the next group of documents to which we turn: the Three Forms of Unity.\n\nThe Three Forms of Unity\n\nThe Belgic Confession (1561), the Heidelberg Catechism (1563) and the Canons of Dordt (1619) are collectively known as the Three Forms of Unity. They form the confessional standards of Reformed churches that look to the continental Reformation (as opposed to the Anglo-Scottish Reformation) for their origins. The Reformed Church in America, the Christian Reformed Church, and the United Reformed Church are three of the most well-known American denominations that look to these documents as providing their basic doctrinal identity.2\n\nThe Belgic Confession was the work of a single man, French Protestant Guido de Bres, who was later martyred for his faith. His purpose in writing the confession was to obtain some level of toleration for Reformed believers in the Low Countries (modern-day Belgium and the Netherlands). What started as an attempt to articulate the faith to political powers in the tradition of the Greek apologists came to have much greater significance when it was adopted by the Synod of Dordt (1618\u20131619) as one of the confessional standards for the continental Reformed churches.\n\nThe Heidelberg Catechism was also probably the work of a single man, Zacharias Ursinus, who was a key Reformed theologian in the city of Heidelberg. The ruler of Heidelberg in the early 1560s was Frederick III, who converted from Lutheranism to the Reformed faith. That is odd to modern evangelical ears, for the reason noted above: the matter that really divided Lutheran from Reformed, the Lord's Supper, is of little consequence to those who focus simply on a few isolated doctrines which they regard as constituting the gospel and as providing an adequate basis for the Christian life. By contrast, this was a matter with deep theological and political implications in the sixteenth century.\n\nThus, when Frederick converted, his conversion created various issues in the city of Heidelberg. First, he needed a statement that would allow for the territory to have a confessional identity. Second, he had a divided faculty at his university, where Reformed, Philippists, and Gnesio-Lutherans were engaged in conflict with each other, a conflict which inevitably spilled over into church life and thus into politics. What Frederick determined to do was commission a confession that might form the basis for ecumenical rapprochement between the Reformed and the Philippists, which would isolate and marginalize the hard-line Gnesios.\n\nThe result was the Heidelberg Catechism, a document remarkable for its pastoral tone (cultivated with careful use of the first person in the answers) and also for the fact that it pointedly omits any direct teaching on the matter of predestination. Predestination was an issue that divided the Reformed, who maintained varieties of classic anti-Pelagianism, and the Phillipists who, following the later Melanchthon, tended toward a position more concessive toward human free will. Phillipists were also very opposed to preaching on the topic on the grounds that this could create more pastoral problems than it solved.\n\nAccording to Frederick's introduction, the Heidelberg Catechism was to provide a basis for confessional unity, a model for training youth, and a guide to teachers and pastors to prevent them from adopting doctrinal changes at will. It was thus both a confessional and a pedagogical document. It was further enhanced as a pedagogical tool when it was divided into fifty-two sections which then became a preaching guide for the afternoon\/evening services in Dutch Reformed churches, ensuring thorough doctrinal coverage of the Catechism every year.\n\nThe Catechism was adopted by various synods in the sixteenth century and then, like the Belgic Confession, it was formally approved by the Synod of Dordt as an official doctrinal standard of the continental Reformed churches.\n\nThe third confessional standard was actually produced at the Synod of Dordt itself: the Canons of Dordt. The Synod was summoned in the Netherlands to address the problems raised by the rising Arminian party. For us, Arminianism is no more than a branch of Protestant Christianity; in the early seventeenth century, Arminianism, as all theological positions at the time, had serious political implications. As a movement that was seen as potentially more concessive to Roman Catholicism at a time when Spain and France were major forces in northern Europe, Arminianism was controversial not simply for its modification of Protestant theology on matters of predestination but also for its implications for domestic and foreign policy.\n\nAgain, the politics of Dutch Reformed theology in the seventeenth century are no longer of any relevance today; but the Canons, as adopted by the Synod at the time, remain a confessional standard. These Canons were a direct response to the Five Remonstrant Articles of 1610, set forth by the followers of Jacob Arminius (1560\u20131609). These asserted a form of conditional election, universal atonement, a modified understanding of depravity, and the resistibility of grace, along with an article that questioned perseverance. Dordt responded by asserting total depravity, unconditional election, particular redemption (\"limited atonement\"), irresistible grace, and the perseverance of the saints. This became the basis for what is later known as the Five Points of Calvinism, often referred to by the acronym TULIP.\n\nThe Canons were thus not intended as anything approaching a comprehensive statement of Christian doctrine and cannot by themselves form an adequate confessional basis for a church. But, combined with the Belgic Confession and the Heidelberg Catechism, they form part of a thoroughgoing exposition of the Reformed understanding of the Christian faith.\n\nAs with the Anglican standards and the Book of Concord, the Three Forms exhibit the same concerns for establishing doctrinal identity and promoting doctrinal pedagogy that was so important to Reformation Protestants. In addition, it is also worth noting that Article 9 of the Belgic Confession accepts the teaching of the Apostles', Nicene, and Athanasian creeds. This connection to patristic Christianity is even more explicit in the Heidelberg Catechism, where question 23 asks what articles are necessary for the Christian to believe and the answer is the full text of the Apostles' Creed, which the Catechism then goes on to expound, point by point. The Catechism is thus most intentional in its connection of its Protestant theology to that of the early church. This is holding fast to a form of sound words and preserving and transmitting the tradition in the very best sense of the word.\n\nA couple of other aspects of the Three Forms stand out. Of particularly note is the statement in the Belgic Confession on the church:\n\nAnd this holy church is preserved by God against the rage of the whole world, even though for a time it may appear very small in the eyes of men\u2014as though it were completely extinguished.\n\nIn America today among many evangelicals, that statement would appear to be nonsense. The church can seem vibrant, robust, and in many cases numerically strong, too. Yet de Bres knew that of which he spoke: he was a hunted heretic who eventually gave his life for the cause. To be reminded that the church is God's creation and lives in the shadow of the cross, and is not to be judged strong or weak by the standards of the world, is both a salutary rebuke to triumphalism and a great encouragement to those who live in parts of the world where the most noticeable aspects of the church are her outward weakness and suffering. Again, this is simply biblical theology summarized in a pithy statement; and having it as part of the confessional statement of the church means that it will be a constant reminder to her people of the realities that attend God's kingdom here on earth.\n\nOne other point to make, and something that really marks the Heidelberg Catechism out as a document of great pastoral beauty in the history of creeds and confessions, is the tone and phrasing of the first and last questions:\n\nQuestion 1. What is thy only comfort in life and death?\n\nAnswer: That I with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, he also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.\n\nQuestion 129. What does the word \"Amen\" signify?\n\nAnswer: \"Amen\" signifies, it shall truly and certainly be: for my prayer is more assuredly heard of God, than I feel in my heart that I desire these things of him.\n\nI never cease to be struck by the beauty of these two answers. Question 1 shows the glorious Reformation Protestant insight into the fact that assurance is to be the normal experience of every Christian believer and not simply the preserve of a few special saints who have been given extraordinary insight into their status before God, as was the medieval Catholic position.\n\nThis is a perhaps one of the greatest Protestant insights of the Reformation. We live in an age where conversion to Roman Catholicism is not uncommon among those who have been brought up as evangelicals. There are many reasons for this: some speak of being attracted by the beauty of the liturgy in comparison with what is often seen as a casual and irreverent flippancy in evangelical services; others like the idea of historical continuity, of knowing where the church has been throughout history; still others find the authority structure to be attractive in an age of flux and uncertainty. Whatever the reasons, most Protestants would concede that Rome has certain attractions. Nevertheless, the one thing that every Protestant who converts to Rome loses is assurance of faith.\n\nRecently a student at Westminster Theological Seminary was telling me how he had once found himself on a plane, sitting next to a famous Cardinal. The two of them had a delightful conversation over the course of the flight. Finally the student asked the Cardinal if he was sure of his salvation; the Cardinal shook his head. \"Nobody can be certain of that,\" he declared. The Cardinal (as one would expect) knew his theology. The answer was a good one from the perspective of Roman Catholic theology.\n\nThe insight of the Reformation on assurance was key, theologically and pastorally. And, given that it is one thing that every convert to Roman Catholicism from Protestantism must lose, it is worth noting its priority in the Heidelberg Catechism. The answer is so beautifully phrased; and yet if one ceases to be Protestant, one must cease to claim HC 1 as one's own. That is a very high price to pay. Speaking for myself, all of the liturgical beauty of Rome, all of the tradition, all of the clarity of the authority structure (and that clarity is often, I think, more in the eye of the beholder than the Church itself) cannot compensate for the loss of the knowledge that I know I have been purchased by the precious blood of Christ that conversion to Rome requires.\n\nThe Catechism's last question, too, is surely beautiful. In it, a wonderful doctrine of God underpins a deceptively simple statement: we can be certain that God is so gracious that he more surely hears our prayers than we actually feel we desire that for which we pray. That is surely a beautiful idea that pulls together numerous strands of biblical teaching and expresses them in a way that captures the reader's imagination. Again, happy is the church that uses a document such as the Heidelberg Catechism to shape its understanding of God and his people. Indeed, anybody who thinks that Protestant confessionalism is a hard, dry creed needs to read the Heidelberg Catechism. Only the willfully stupid or deluded could possibly dismiss such a document along such lines.\n\nThe Westminster Standards\n\nThe confessional standards of Presbyterian churches around the world were the product of an assembly of church leaders which took place in England from 1643 onward. England was at that time involved in internal warfare, Parliament versus the Crown. This is traditionally called the English Civil War, but it also involved both Scots and Irish and more than one phase of military conflict. Thus, it is now known in some quarters as the Wars of the Three Kingdoms.\n\nThe military politics need not concern us here; what was ecclesiastically significant was the fact that Parliament convened an assembly at Westminster to revise Anglicanism in terms of its liturgy and confession. From the very first edition of the Book of Common Prayer in 1549, there had been complaints that it was not Reformed enough; and even its second edition in 1552 retained practices such as kneeling at communion, which were regarded as too reminiscent of Roman Catholicism. In addition, the Thirty-Nine Articles had proved less than adequate for guarding the full-orbed Reformation theology that was dear to the heart of many Protestants. Thus, in 1595, Archbishop Whitgift had drawn up the nine Lambeth Articles as a means of safeguarding the Anglican Church's teaching on predestination. The Lambeth Articles never gained official statement because the process of their composition had upset the monarch, Elizabeth I; but they did continue to have significance. Indeed, in 1615, the Irish Church had formulated its own set of articles, the so-called Irish Articles, both as a means of asserting its own identity and as a means of sharpening its doctrinal commitments. These Irish Articles contained the text of the original Lambeth Articles.\n\nThus, when English divines were granted Parliamentary permission to revise Anglicanism in 1643, it was against a background of nearly a century of struggle over Anglican identity and mounting evidence of the inadequacy of the original Thirty-Nine Articles to protect the Reformation legacy.\n\nWhile the Assembly started with a modest brief, the need for Scottish support led, late in 1643, to the signing of a treaty between England and Scotland, the Solemn League and Covenant. This brought the Scottish Presbyterians into the war on the side of Parliament and also a number of Scottish representatives to the Westminster Assembly. From then on, the Assembly became more radical in its program, no longer merely revising Anglicanism but, in terms of confession and practice, rebuilding it from the bottom up. Thus, the Assembly produced, among other documents, not simply a Confession and Shorter and Larger Catechisms but also a Directory for Public Worship, which was intended to supplant the Book of Common Prayer.\n\nThe Restoration of the monarchy in 1660 ensured that the Book of Common Prayer was back with a vengeance, and that the Directory for Public Worship became a marginal document even in many Presbyterian circles. But the Confession and the Catechisms remain the basic confessional standards to which confessional Presbyterian ministers and elders, from the United States to Korea and from Scotland to Japan, adhere by solemn vow.\n\nThe theology of the Standards is basically consistent with that of the Three Forms of Unity, articulating a theology that is Trinitarian and anti-Pelagian. There are a few differences. For example, Westminster has a much stricter view of the fourth commandment when compared to that of the Heidelberg Catechism. Heidelberg Catechism 103 teaches that the fourth commandment requires the maintenance of Christian education and the prioritizing of gathering for worship on Sunday. In the Larger Catechism, questions 117 and 119, a prescriptive list of things that must and must not be done is provided. The difference here is quite obvious and indicates very different traditions of Christian practice on this point; but, even so, it is arguable that this does not involve any major difference in overall theological substance between the two.\n\nOne thing is clear to anyone comparing the Westminster catechisms to the Heidelberg Catechism: the former contain a much greater amount of more thoroughly elaborated theology than the latter. This has helped foster the impression that the Westminster catechisms are less pastoral. There is certainly a sense in which this is true: the consistent use of the first person in the Heidelberg Catechism gives a certain pastoral and personal feel to the whole document. The Westminster catechisms, by contrast, tend to operate more at the level of impersonal propositions. Nevertheless, when one remembers their purpose, the instruction of the faithful in theology, this should not be a matter of great concern. No confessional or catechetical document stands by itself; it is part of an ecclesiastical way of life, one element of our lives as Christians. Thus, the Westminster documents can be taught and used in a lively encouraging way just as the Heidelberg Catechism can be taught in a way that is boring and lifeless.\n\nIn addition, the Standards also indicate that the authors were men of acute pastoral insight. For example, the early generations of Protestant Reformers tended to talk as if saving faith and assurance of salvation were so closely connected as to be virtually inseparable. This was undoubtedly in large part a reaction\u2014an appropriate reaction\u2014to the medieval denial that assurance of salvation was at all a possibility for ordinary Christians. Nevertheless, once assurance became a key issue, it was inevitable that it would bring in its wake a whole new set of pastoral problems. As early church theological developments changed the doctrinal map and generated new questions, so did the Reformation. If nobody is expected to have assurance, then nobody will worry about not having it; but tell people they should be assured of their salvation, and you will quickly find that people start to struggle with the issue. Thus, in the chapter entitled \"Of the Assurance of Grace and Salvation,\" Westminster Confession 18.3 says, \"This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be partaker of it.\" Is this a deviation from the emphasis or teaching of the early Reformers? I am not inclined to think so. Over one hundred years of Protestant pastoral practice has intervened between the inception of the Reformation and the Westminster Assembly. This is not so much a deviation as a modification, based upon the pastoral experience these men have of preaching and teaching Protestantism to their congregations. It is thus also a sign of the pastoral usefulness and sensitivity of the Confession, revealing it as far more than a set of dry propositions that never touch real life and experience.\n\nFurther, the Standards do contain much more that is of direct relevance to everyday Christian life. The extended reflections in both catechisms on the Decalogue contain much that is directly practical and thus binds the one who vows to uphold the Standards to particular patterns of behavior. Indeed, one may not like or agree with the teaching on the fourth Commandment in the Larger Catechism, for example, but one could hardly argue that it is not practical or does not have implications for how one lives. Thus, the exposition of both the Decalogue and the Lord's Prayer contain significant applications to the life of the Christian.\n\nIn fact, even the Confession itself has some striking practical moments. For example, I have often been impressed by chapter 15.5, which reads:\n\nMen ought not to content themselves with a general repentance, but it is every man's duty to repent of his particular sins, particularly.\n\nIt is fascinating that this is in a church confession. First, it clearly rests upon a specific understanding of God, humanity, and sin. So it is profoundly theological. Second, it makes a clear point about Christian practice, condemning by implication the lazy tendency that we can have as Christians to repent in general terms and let that be sufficient. In other words, it advocates a particular model of the practical outworking of Christianity.\n\nYet there is still more here: the minister who vows that he believes in, and will uphold, the system of doctrine taught in the Westminster Standards, is thus bound to practice and to teach others to practice this principle. He is, in fact, as bound to this as he is to belief in the incarnation and the virgin birth. In other words, confessionalism is not simply about abstract doctrine; confessions also bind one to certain practices, certain ways of life. This is important to remember when reflecting on the opposition sometimes made between Christianity as a set of beliefs and Christianity as a way of life. For the confessional Christian, it is both: the Westminster Confession, as just one example, makes this very clear. A good confession binds doctrine and life, believing and belonging together, and a minister bound to such a confession by solemn vows must thus honor both sides of that. Good confessions do not undermine but can actually protect the practice of piety.\n\nBefore moving to some concluding thoughts, it is worth noting one more confession, the so-called 1689 Baptist Confession. It is \"so-called\" because it was actually written in 1677, not 1689. However, the Act of Toleration, which opened the way for some freedom of religion for non-Anglicans, was not passed until 1689. Only then could the document become a legitimate part of public ecclesiastical discourse rather than simply the clandestine confession of an underground church.\n\nThe Baptist Confession is essentially a slight modification of the Westminster Confession. Inevitably, it articulates a different view of baptism, restricting it to professed believers only, and also affirms an independent polity whereby each particular congregation is fully competent and wholly responsible for its organization and discipline.\n\nI mention the 1689 Confession, not because it makes major contributions to confessional theology but because it is proof positive that Baptists have a confessional heritage. It is not only Roman Catholics, Anglicans, Reformed, and Presbyterians who place high stock in creeds and confessions and who connect these to specific structures of ecclesiastical authority and accountability; it is also some strands of Baptist life as well.\n\nConclusion\n\nClassic orthodox Protestantism has a rich confessional heritage. Of course, I have only covered a few of the relevant documents, though arguably the selection represents the most influential. As noted at the start of this book, many Protestant churches have their own confessional history; and, while I have restricted myself to those one might characterize as belonging to the mainstream anti-Pelagian Protestant tradition, this is not to deny the importance of Arminian and Anabaptist confessions. My main interest in this book is with the principle of confessionalism and not so much with the specific content of particular confessions.\n\nIn closing this chapter, however, it is worth making a few observations. First, as noted above, all of the confessional material above stood self-consciously within the basic Trinitarian and christological framework laid out in the early church creedal formulations. There is no indication that the framers of Reformation Protestant confessions were attempting to build theology completely anew. It is clear that the Reformers and their successors were grateful for and appreciative of the theological work of the church throughout the ages. And, while they firmly believed everything\u2014including their own confessional documents\u2014was subject to being normed by the teaching of Scripture, they did not believe that the church's testimony had to be reinvented afresh every Sunday. God had provided them with a church which had a history, and that history was helpful in understanding what Scripture taught.\n\nSecond, there is a remarkable degree of consensus among these documents on the basics of salvation. Of course, the objection can be made that I have deliberately selected documents that correspond with each other on key points. Had I included, say, the Remonstrant Articles of the Arminians or the Racovian Catechism of the Socinians, the consensus would not have been nearly so great. That is a fair point, but I would still argue that when one looks at the Book of Concord, the Anglican Articles, the Three Forms, and the Westminster Standards, one is looking at doctrinal standards that cover a vast amount of Protestantism and that have had, and still do have, a large number of adherents. It is thus meaningful to argue for a confessional consensus among these documents on issues such as the nature and being of God, the history of salvation, and the nature of justification. That is quite impressive when you consider that these documents were produced by different people in different cultural, political, social, economic, and linguistic contexts. Indeed, if one were to expand the confessional material to include other documents from the sixteenth and seventeenth centuries, such as the Irish Articles or the Hungarian Confession, the consensus of these basic points would still hold.\n\nThird, there are also significant points of divergence. The most obvious are the differences between Lutheran and Reformed over the presence of Christ in the Lord's Supper. This raises two important points: the importance of honest difference, and the particularity of confessional commitment. And these points in turn highlight the importance of always seeing confessions in an ecclesiastical context.\n\nAs to the importance of honest difference, I noted in the first chapter that factors such as fear of excluding somebody often militate against notions of doctrinal precision. The problem, of course, is that the church needs to take a position on certain things. Take baptism, for instance: either it is legitimate to baptize infants or it is not. There is no middle position. Further, one really cannot equivocate on this matter, because the answer one gives has a profound effect on how one understands entry into the church, the Christian life, and the nature of Christian nurture. The same applies to the Lord's Supper: how one understands the Lord's Supper has ramifications for the whole of Christian existence. If the church is the place where Christians receive their nurture and grow together, then there has to be clarity on such issues.\n\nThis leads directly to the particularity of confessionalism. Though we might talk about confessionalism as a principle when we refer to churches that hold to clearly stated doctrinal confessions, such churches always exist particularly. In other words, it is not the fact that they adhere to any confession that is the really important thing; it is the fact that they adhere to a particular confession. This is an important point because of the recent popularity of the term confessional evangelical, a term which I have even used myself.3 The problem with this terminology is that it is typically used today to refer to evangelicals who adhere to what we might call classical mere orthodoxy: an anti-Pelagian Trinitarianism that also upholds the Reformation teaching on justification. There are two problems with calling this confessional evangelicalism.\n\nThe first problem is that confessional evangelicalism is not confessional in the classical sense, the sense in which I have used it in this book. That requires commitment to an elaborate confession of the kind that we find in the sixteenth and seventeenth centuries, where a whole lot more than the Trinity, predestination, and justification are defined. In particular, the sacraments were a key element in the development of classical confessionalism, shaped both by the break with Rome and then the split between Lutheran and Reformed. What we have today in confessional evangelical circles is rather an eclectic pick 'n' mix approach to classical confessional Protestantism, where those matters which seem helpful to building a broad evangelical parachurch consensus are highlighted and those matters which divide\u2014and have always divided Protestants\u2014are set to one side as of less importance. Interestingly enough, one would normally assume that those things which have historically divided Protestants for so long are more than likely to be very important precisely because of the history of division they have fostered. It would seem a wholly arbitrary, and in fact counterintuitive move to build a confessional consensus by denying or ignoring those matters which made confessions necessary in the first place. The use of the term \"confessional evangelicalism,\" pace my own previous use of the same, is misleading. Holding to some or all of the Five Points of Calvinism does not make one confessional. There is a whole lot more to being confessional than that, whether we are talking Reformed, Lutheran, Anglican, or Baptist.\n\nSecond, the matter of being confessional is inextricably bound up with ecclesiastical commitment. This is clearly implied by the comments above, which make it clear that at the heart of classical Protestant confessions lie ecclesiastical distinctives. Yet it goes further than this: confessions are only really confessions when they are adopted and confessed by a church. This requires at a minimum the existence of office-bearers bound by vow to uphold confessional teaching and structures and processes of accountability to ensure that the confession's teaching is what the church actually proclaims. This is consistent with what we noted in chapter 2 concerning New Testament teaching on the church and her confession of the faith.\n\nThus, to say that one is a confessional Christian requires that one also specify to which confession one adheres and in what specific church context one does so. It is an ecclesiastical term, a churchly concept, which only has real meaning in such a context. To use it outside of a churchly context is to use the term equivocally as it implies a very different relationship to a particular confession than that which exists between a church elder or member and the church's doctrinal constitution. Confessional evangelicalism is simply a conservative form of mere Christianity, not the kind of elaborate ecclesiastical Christianity espoused by Luther, Bullinger, Calvin, or Cranmer.\n\nWhile all of this can seem rather negative, in actual fact what the Protestant confessions do is simply make explicit what is practically the case in any given church one might choose to attend. Churches are particular; they have particular beliefs and practices; and confessions give expression to that particularity.\n\n1The astute reader will no doubt see that these represent a somewhat narrow slice of Protestantism. There are traditions not represented here: the Anabaptists and the various Arminian groupings come to mind. I have not omitted these groups on the grounds that they do not have a confessional heritage worth examining but simply because my focus is on the central Reformation confessional traditions (Lutheran and Reformed) and the appropriation of this by others (the Baptists); and the basic principles of how and why confessions were produced can be adequately\u2014and concisely\u2014illustrated with reference to these.\n\n2I am aware that the terms of subscription in each of these denominations are quite different, with the RCA taking a more liberal line, the URCNA being more strictly conservative, and the CRC falling somewhere in the middle. Within the RCA and CRC, however, there are congregations that do adhere more strictly to the standards than their denominations as a whole.\n\n3See The Real Scandal of the Evangelical Mind (Chicago: Moody, 2010).\n\n#\n\n## Confession as Praise\n\nTo many modern evangelical ears, the idea of a confession of faith sounds just too cerebral and propositional to have much to do with the idea of Christian praise and doxology. Indeed, given the way in which confessions are most obviously significant in confessional denominations, that is, as judicial documents for deciding who can belong and who cannot, it is easy even for those who delight in them to forget that doxology or praise is a vital aspect of their function. Indeed, we might go further and say that not only is this doxological dimension crucial to their use today; it is also vital to an understanding of how they came to be formulated in the first place. Historically, one could make the argument that Christian theology as a whole is one long, extended reflection upon the meaning and significance of that most basic doxological declaration, \"Jesus is Lord!\" and thus an attempt to provide a framework for understanding Christian praise. If we fail to make this connection, then our appreciation of the creeds and confessions of the church will be dramatically impoverished as, I would argue, will be our understanding of Christian worship itself.\n\nA moment of reflection indicates why this is the case. The term \"Jesus\" carries with it a vast amount of implicit doctrinal content. Jesus is not Napoleon or Elvis Presley. The word is not simply a contentless cipher into which the reader can pour any significance she wishes. Jesus's identity is highly particular, involving both his personal biography as a specific individual in first-century Palestine and the wider significance of this biography in the context of the history of redemption as laid out in the events recounted in the Old Testament, along with the interpretation of the same offered therein. Then, the whole notion of lordship is not some given or self-evident term; one cannot simply jump from notions of lordship found in contemporary political societies to an understanding of what it means to predicate this of Christ. Rather, the notion is determined by God's revelation of exactly what the lordship of Christ is. Thus, the basic worship cry \"Jesus is Lord!\" is in itself a confession in the sense that it is both a public declaration of praise and a public declaration of doctrinal commitment. Arguably, all of Christian theology is simply one long running commentary upon, or fleshing out of, this short, simple, ecstatic cry.\n\nThe Bible and Confessional Praise\n\nWe have already touched on the significance of Romans 10:9\u201310:\n\nIf you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.\n\nThe confessing to which Paul refers here is a public act, and such public acts of confession serve a variety of purposes. There is confessing before the world, the action of witnessing to Christ before the pagan nations. Such is captured by the use of the term witnessing to refer to acts of personal evangelism. The Greek word for such witnessing, of course, lies behind the modern word martyr. Then there is the public and personal affirmation of truth within the church which marks out the true believer from the impostor. Thus, those who deny with their mouths that Jesus is Lord, or who say Jesus is Lord but deny that God raised him from the dead, are not true members of Christ's church, no matter how likeable or pious they might otherwise be. But there is also the further aspect of confession as praise. For Paul, doctrine and doxology are not separated: the truths of the gospel drive him again and again to praise. And, reading his letters, one is struck time after time by the fact that doctrinal statements are clearly uttered in a manner that expresses the sheer delight and joy Paul has in verbalizing such.\n\nPhilippians 2:6\u201311 provides a good example, where Paul, in pressing on his readers the need for humility, describes the mission of Christ using a form which is arguably that of a poem or hymn, and which culminates in the magnificent declaration that \"at the name of Jesus, every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.\" In ending in such a climactic way, this section of the letter is both descriptive, in that it describes what is the end result of Christ's work, and prescriptive, in that it points the reader toward the praise that such truths should evoke. It is also in itself a superb example of what it enjoins: theological confession as doxology.\n\nTo Philippians 2, we might also add 1 Timothy 3:14\u201316, where Paul is talking about wanting to visit Timothy and then breaks out into a hymn of praise, which also constitutes an outline of some key elements of his christology. In this brief passage, he makes a normative statement about God's revelation, the role of the Spirit in Christ's saving work, the witness of angels, the proclamation of the gospel, the resulting faith, and Christ's ascension to glory in the space of a few brief lines; but this is more than just a set of doctrinal propositions\u2014it is also an act of praise. There is no opposition or difference between doctrine and doxology here: the expression of praise is rooted in, and constituted by, an expression of theology. This is a vital point, and we do well to remember that our creeds and confessions are not simply boundary markers but also that they arise out of a desire to praise God, the content of which praise should be the same as that of said creeds and confessions.\n\nEarlier in the same letter, Paul provides a superb example of how polemic, praise, and doctrinal confession can be intimately related. He is writing to his young prot\u00e9g\u00e9, Timothy, encouraging him either to go to Ephesus or to remain there (it is not clear which is the case) in order to refute the false teaching of a group that is having an unfortunate influence within the church. This group has quite probably infiltrated the eldership, since Paul himself excommunicates several of them rather than leaving this to the congregation (1 Tim. 1:20; cf. 1 Cor. 5:5). It is unclear exactly what the content of this false teaching is, but it appears to involve arcane interpretation of the law which has the effect of blunting its basic purpose as that which exposes humanity's sin. Against this, Paul asserts the proper use of the law and then offers himself as an example of God's grace and as a paradigmatic case of the gospel. Then, quite suddenly, he moves from his condition to a statement about the mission of Christ to a doxological outburst:\n\nThe saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. To the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. (1 Tim. 1:15\u201317)\n\nThis passage is a remarkable example of how doctrine, personal testimony, and praise can be wonderfully intertwined in the words spoken by a Christian. There is no opposition here between what Christ has done and what Paul has experienced. More significant from the perspective of this chapter is the connection between theology, polemic, and doxology. In attacking the false teachers, Paul inevitably asserts true teaching as the alternative, but for Paul such assertion can never stand on its own and for its own sake: it moves him inevitably to praise.\n\nYet there is more: the content of this praise, of this doxological statement, is itself highly polemical. To praise God as King of the ages is to deny the claims of anybody else to ultimate kingship: Paul is thus setting the whole of creation within the context of God's sovereignty. To praise God as immortal is to assert that he and he alone is utterly different from everything else in that only he neither comes into being nor passes out of being. To praise him as invisible is to identify him with the God of the Old Testament who could not be seen face-to-face even by Moses and who must not be represented by an image or an idol. To praise him as the only God is to deny the claims of every other thing to which anybody has or will ever ascribe deity. To give him honor and glory is thus to give him what truly belongs to him and to no other. Paul's polemic leads him to praise; yet his praise is itself ineradicably polemical in its assertions. This, of course, is because praise is rooted in, and expressive of, the identity of God. It is thus always going to be doctrinal and always going to be polemical in a fallen world that flees God and prostrates itself before idols.\n\nAll of this reflects the basic conclusion of the argument of the last chapter: that doctrine or dogma is part of the very essence of Christianity. As we noted, statements that posit a gap, or even an opposition, between believing and belonging are fundamentally misleading. Believing is the means of belonging. Thus, to say that belonging precedes believing is to misunderstand exactly what belonging is; and to say that believing is possible without belonging is to attenuate the biblical notion of what exactly it is to believe. In other words, separation of the two concepts in any way produces sentiments which might sound inclusive and aesthetically pleasing but are in fact meaningless gibberish.\n\nIn practice, of course, it can be very tempting to make such a separation. In the Reformed constituency, the accent upon correct and precise doctrine can lead to an intellectualism that separates doctrine from doxology in a manner that is unfortunate and unbiblical. In other branches of the Christian church, an overemphasis on experience or activism or particular aesthetic forms can lead to the relegation of doctrine to a secondary position or even worse. This side of heaven it is unlikely that any church or congregation will ever achieve the perfect balance; but being aware of the problems and pitfalls does help us to be more self-critical and more aware of the potential weaknesses and temptations to which our particular traditions might be peculiarly vulnerable.\n\nThus, if true Christian believing and true Christian belonging are two sides of the same coin, inextricably joined together, then praise that expresses the content of belief is the means by which such belonging is given public expression; and this brings us back to creeds and confessions as being normative guides to Christian doctrine and also, in this context, to the content of Christian worship.\n\nEarly Creeds and Christian Praise\n\nThe worship aspect of creeds and confessions is evident in the early church. The Didache, a document possibly dating from as early as the late first century, gives an account of what should be said in a worship service. Baptism is to be performed in the name of the Father, Son, and Holy Spirit (Didache 7). That is scarcely surprising, given that it is clearly part of the biblical mandate relating to baptism. When it comes to the Lord's Supper, however, a more elaborate liturgical formula is used that carries with it significant doctrinal statements which are more elaborate than the simple biblical words of institution (Didache 9). Most significant in this regard is the prayer of thanksgiving after the meal:\n\nWe give you thanks, Holy Father, for your holy name which you have caused to dwell in our hearts, and for the knowledge and faith and immortality which you have made known to us through Jesus your servant; to you be the glory forever. You, almighty Master, created all things for your name's sake, and gave food and drink to men to enjoy, that they might give you thanks; but to us you have graciously given spiritual food and drink, and eternal life through your servant. Above all, we give you thanks because you are mighty; to you be the glory forever. Remember your church, Lord, to deliver it from all evil and to make it perfect in your love; and gather it, the one that has been sanctified, from the four winds into your kingdom, which you have prepared for it; for yours is the power and glory forever. May grace come, and may this world pass away. Hosanna to the God of David. If anyone is holy, let him come; if anyone is not, let him repent. Maranatha! Amen.\n\nThis liturgical statement is shot through with solid doctrine: God as Creator and sustainer; God as Savior; God as protector; God as the object of praise; God as the one who will gather his church; God as eternally powerful and glorious. There is also an underlying note of historical continuity in the reference to David. This is magnificent theology which bears comparison in content with both the summaries of Christianity in the Bible itself and the Rule of Faith, and weaves all of this into the liturgical action of the church in her praise and worship. Doctrinal statement and doxology are correlative developments within the church and we must not lose sight of the latter in our reflections upon the former.\n\nThe development of Trinitarian and christological discussion was driven in part by the need to give a coherent account of the worship cry \"Jesus is Lord!\" as well as the use of the names Father, Son, and Holy Spirit in that most basic of Christian worship actions, baptism. These points should not be dismissed lightly. Indeed, it is surely most helpful when reflecting on the development of Trinitarian discussions to keep in mind that the matrix out of which such developed was that of the public worship and witness of the church. There is surely no more basic action in worship than the declaration of Christ's lordship; and the Christian life, in all of its practical and doctrinal richness, starts with the simple act of baptism. Indeed, to return to the language of believing and belonging, baptism is the practical avenue to \"belonging\" for all Christians everywhere. Thus, the Trinitarian controversies of the early centuries are nothing if not heated debates about the nature of Christian worship and the nature of Christian belonging. They may well embody at times rarified linguistic distinctions and apparently dry discussion of very fine points of difference, but this should not blind us today to the very practical and doxological orientation of the underlying currents of the debates.\n\nIn light of this background, anyone tempted to criticize the Nicene Creed, or even the Athanasian Creed, for being too abstract, propositional, or polemical, should take note of the comments of John Henry Newman in his Lectures on Justification:\n\nI grant that the Athanasian Creed certainly may be taken by careless readers to imply that orthodoxy is the ultimate end of religion; but surely it will seem otherwise on due consideration. For no one can deny, looking at it as a whole, that it is occupied in glorifying Father, Son, and Holy Ghost, in declaring their infinite perfections; so much so that it has sometimes been considered what it really is in form, a Psalm or Hymn of Praise to the Blessed Trinity, rather than a Creed, as the Te Deum is. Nay, this is its characteristic, not only in its general structure, but in its direct enunciation of the Sacred Mysteries; which is put forth not as an end in itself, but evidently in order to glorify God in His incomprehensible majesty, and to warn us of the danger of thinking of Him without reverence.1\n\nNewman wrote this in the context of his own internal struggles with Anglicanism and his conflict with the religion of his youth. Thus, he probably had in mind the nineteenth-century evangelicals when he wrote this passage, given their deep suspicion of church creeds and their prioritizing of feelings and emotions at the expense of doctrine for the Christian life. Such a separation of doctrine and Christian experience was, arguably, a species of liberalism, in which human religious psychology is definitive of Christianity. We tend not to see evangelicalism in terms of liberalism because of its public adherence to supernaturalism and our tendency to associate liberalism with varying degrees of antisupernaturalism. Yet we must remember that liberalism is not primarily a rejection of the supernatural; it is a reconfiguration of the nature of Christianity in such a way as to highlight religious psychology or experience and downplay or marginalize doctrine. For Newman, unlike the evangelicals in his polemical crosshairs, the identity of God as God is absolutely fundamental, and the praise (and experience) of God by his people arises out of, and is completely dependent upon, that identity.\n\nWe might update Newman here by saying that we should not allow our understanding of creeds to be narrowed and even distorted by a modern cultural aesthetic which prioritizes sentiment over dogma, and which finds distasteful such propositions, claims to absolute truth, and the corollary of rejection of error. Such things were not always regarded as antithetical to doxology and praise as is now the case, a point made with typical clarity by Newman in the above passage. The identity of whom we praise actually informs the content of how we praise him.\n\nIt is perhaps worth noting at this point that, with all of the current debates about the nature and meaning of biblical inerrancy, we must not allow a legitimate desire to maintain the propositional truth content of the Bible to obscure the fact that the Bible cannot be reduced to a collection of truthful propositions. It contains, among other things, promises, commands, praise, lament, and histories, all of which are not important simply for their referentiality but also for the aesthetic forms in which they are expressed. One danger of a vigorous defense of inerrancy is that it can lead (ironically) to an unbiblical prioritizing of one aspect of the Bible over all else. Nevertheless, all of these literary genres and actions rest upon who God is and what he has done and promised to do. The identity of God is foundational to, and constitutive of, the content and forms of biblical revelation and that is foundational to, and formative of, the Christian response in praise and worship.\n\nThis point cannot be stressed enough with regard to doxology: the identity of God has priority over the content of Christian praise. We see this in the Psalms, where who God is and what he has done permeate their language. There are churches (most notably the Reformed Presbyterian Church) that restrict their public praise to the singing of nothing but canonical Psalms precisely because they take very seriously the need for correct forms and content of congregational address to God; the use of hymns of human composition always runs the risk of introducing ideas into the mix that are not biblical at all.2 True praise of God arises out of an accurate understanding of who he is and involves correct statement of what he has done and does do, in terms of doctrinal content and form of speech. We know that it is legitimate to ascribe glory to God because Scripture teaches that God is the one to whom glory is to be ascribed and offers a picture of the believer's life in which such acts of ascription are a normal part of existence. That is the biblical paradigm that we see in the Psalms and in the many doxological outbursts of Paul and others. A faulty understanding of God and how to respond to him can only lead to praise that is to some extent inadequate in both motivation and expression.\n\nAn analogy with human relationships seems apposite: if I approach my wife, all four feet nine-and-a-half inches of her, and treat her as six feet tall, asking her to get the rice from the top shelf in the cupboard, then it is arguable that, however good my intentions in such a request might be, there is some level of dysfunction or delusion in our relationship. I can only relate to my wife correctly as I understand who she is. Likewise, she was born in the 1960s and trained as an elementary school teacher; thus, if I thank and praise her for successfully winning the Second World War all by herself, my comments may be flattering in the extreme, but they are absurd, ridiculous, and out of touch with reality. Such would not be true praise at all: it would be a false action, whether I was aware of its falsity or not. There is a necessary connection between truth and praise.\n\nThis is where creeds can play such a vital role in a church's praise, a point that many communions have recognized throughout their history in their very acts of public worship. Thus, both the Apostles' and the Nicene creeds have often found a place within the historic liturgies of the church, as things either to be said or to be sung by the congregation as part of its gathered worship. Some might criticize this action for stressing doctrine at the expense of some nebulous concept of \"worship,\" but that would be to misunderstand the nature of the connection between doctrinal statement and doxology. In reciting the creeds, the purpose is not simply to declare a set of propositional truths. Rather, the action is somewhat richer than that: to state the obvious, in reciting the words of the creeds together, each member of the congregation publicly identifies with every other member in expressing a corporate unity of belief in a common gospel. They are also expressing their common belief with every other Christian throughout history who has used these words to witness to Christ. Further, they are reminding themselves and each other of who God is and what he has done. In other words, the creeds, in liturgical context, become a means of fulfilling the public declaration that Romans 10 demands of believers: the confession (a document) becomes a confession (an act of pointing toward Christ before the church and the world).\n\nThe Creeds and Trinitarian Worship\n\nIn this context it is worth particularly noting one thing which the ancient creeds do and which is often a weakness in contemporary church life: they highlight the fact that God is Trinity. One might ask why this is important. Is the Trinity not a somewhat complicated and arcane idea, the fruit of the metaphysical wranglings of churchmen in the early centuries and not something that connects to modern life? As noted above, this is not the case: the Trinitarian discussions find their origins in the realm of the church's doxology, and the creeds are in part the product of this. Further, the Christian life is Trinitarian by its very nature. As God the Son is the One sent by the Father and empowered by the Holy Spirit to carry out his work as Mediator, thus salvation is deeply rooted in the Trinity and has what one might call a definite Trinitarian shape. The facts of the gospel are necessarily Trinitarian facts.\n\nFurther, the identity of the Christian as the one united to Christ gives each individual Christian a Trinitarian identity: united to Christ by the Spirit, we enjoy communion with God as our Father. The answer to \"Who are you?\" when asked of a believer must thus elicit a Trinitarian response. Further, what applies to the individual believer applies even more strongly to the church as a body. Paul uses various terms for the church: the body of Christ, the temple of the Holy Spirit, the household of God. Each of these carries with it obvious Trinitarian weight, for neither Christ, the Spirit, nor God can be adequately conceived of without being understood as Trinitarian, first, last, and always.\n\nIn addition, we should remember that the very initiation rite of the Christian church, baptism, is itself Trinitarian in form. As Christ's ministry starts with the Father acknowledging the Son and anointing him with the Holy Spirit, so the Great Commission specifically requires baptism in the name of the Father, Son, and Holy Spirit. The Christian's identity is nothing if it is not Trinitarian.\n\nGiven this, the Trinity should be a doctrine that both shapes our worship and pervades our worship. Sadly, in many churches this is not the case. There may be an official statement somewhere which indicates that the congregation is committed to Trinitarian doctrine, but all too often there is little sign of this commitment in what actually happens during a worship service. Indeed, having attended the funeral of a Unitarian friend a few years ago, I was struck at how much of what passes for Trinitarian Christian worship would have seemed entirely consonant with the Unitarian service which I witnessed that day.\n\nThere is no silver bullet that fixes this problem. The pastor and elders of each church need to be very intentional in how they integrate the identity of the Trinitarian God into the worship service. Trinitarian doctrine can be hard for people to grasp. The Trinity is revealed in Scripture, but it is also something that cannot be comprehended by finite creatures. It is apprehended and believed but it is not fully understood. Thus the teaching of the doctrine needs careful thought and preparation. Elders need to choose hymns and songs that reflect good biblical, Trinitarian theology; they need to make sure that the public prayer is explicitly Trinitarian in its content; they need to work hard at ensuring that the overall liturgical shape of the service does justice to each member of the Godhead; and the minister in particular needs to make sure that his preaching involves careful and clear articulation of God as Trinity.\n\nMost of us will tend, if we are not careful, to emphasize either the unity of God or the threeness of God and thus present an imbalanced view of his being; we thus need to be very self-conscious in our Trinitarianism. This is where, I would suggest, the input of good elders becomes crucial. Listening to the minister each week, the elders should be well-qualified to note imbalances in the theology expressed in the public worship of God.\n\nOne other obvious way we can press this issue home, of course, is to use the creeds in our liturgy. By reciting the Nicene Creed together on a Sunday, we remind each other of the identity of God in Trinitarian terms. It is a form of sound words, and the corporate recitation of the same reinforces it in our minds. Of course, such recitation is not in itself enough: it needs to be connected to clear teaching. If the standard level of what is done in a worship service is set at that which the newest, least informed Christian can understand, we are doomed to remain forever in spiritual infancy. As Christians, we should expect worship always to be a learning experience. That requires us not only to call ministers who are able to stretch us theologically; it also means we should fill the worship service with material that draws us on to maturity. The creed is one such thing: it takes a few minutes to memorize and recite but a lifetime to master. Thus the rest of the worship service must connect to, expound, and reinforce its teaching. Some churches will no doubt do this better than others; but even the most theologically impoverished church that uses the creed in its worship can rest assured of one thing\u2014its worship is distinctively different, distinctively Christian, when compared to anything that happens in a Unitarian service.\n\nCreeds, Liturgy, and Formalism\n\nIf recitation of the creed does not itself guarantee that the congregation will understand what they are saying, some might object to this practice on grounds that are often lodged at liturgy in more general terms: the use of liturgy leads to a mere formalism and outward show that is simply going through the motions of praise without ever actually engaging the hearts and the minds of the congregants.\n\nOf course, the most obvious riposte to this objection is that the Bible itself contains liturgies or set prayers. The Psalms and the Lord's Prayer are only the 151 most obvious examples of such; there are others if you find that number to be too few to build a persuasive case for liturgy upon. Yet even if, for the sake of argument, we were to bowdlerize the Bible or pretend that these things did not exist, we could still make a compelling case for set forms in worship.\n\nIn a sense, criticism that claims that forms lead to formalism is vulnerable to the same kind of arguments I have already made against the \"No creed but the Bible!\" brigade. All Christian churches have liturgies in the same way that all Christian churches have creeds. Tell me the kind of church you attend and I can probably make a good guess about what shape the service will take and what kind of language will typically be used, however \"spontaneous\" the church may like to think it is. The only real point of difference between churches on this issue is the level of self-consciousness and explicit formality with which they are held. Few, if any, churches have completely anarchic services. A High Anglican from Oxford, UK, attending a snake-handling church in Alabama may think that what she sees is anarchy, but the likelihood is that this Sunday's service actually looks very much like last week's. The lack of explicitly stated forms does not mean that the same basic routine is not followed, week in, week out.\n\nI have sometimes heard people from other churches criticize the structure of the service in my local church for not being \"spontaneous\" enough. Now, spontaneity is an interesting category. First, it is not immediately obvious to me where one would go in the New Testament to find it as a hallmark of genuine Christian worship. Nowhere does Paul tell people they need to be more spontaneous, or commend them for being so; on the contrary, his strictures in 1 Corinthians seem to arise out of a concern that the church there is not, to use his phrase, doing things decently and in order. The danger with spontaneity, one would imagine, is that it could very soon become just a byword for chaos and anarchy.\n\nSecond, it often appears that people use the term not to mean spontaneous in the sense of off-the-cuff, ad hoc, or improvised, but rather to refer to nontraditional liturgical structures and hymnody. Thus, a service with contemporary praise-band music, where nobody but the worship leader is entirely sure how many times the chorus or song is to be repeated, is deemed to be \"spontaneous.\" Yet, when one reflects upon this scenario for a moment, this is surely not really all that \"spontaneous\" after all. It is preplanned by somebody and, unless everybody is singing different words to different notes (not an entirely unprecedented event in the history of local churches, I am sure), it is also using set forms of some kind. Call them hymns, choruses, songs, tunes, or melodies: their form and content is fixed in advance of the spontaneity of the service.\n\nA pastor friend once told me of a charismatic church in his neighborhood that had invited him to attend a service. The worship leader afterward asked him if he had noticed how spontaneous the worship was compared to the comparatively staid worship at my friend's Welsh Baptist Chapel. My friend asked the charismatic leader when he typically decided on what songs to sing on a Sunday. By the previous Thursday at the latest, was the response, so as to allow the music team time to practice. My friend responded that he never told his organist what hymns he was going to use until the Saturday afternoon, and that he was thus \"forty-eight hours more spontaneous\" than the charismatics. It is a simple fact: if you use a song book or pre-prepared overheads or PowerPoint to guide the worship at your church, the level of true \"spontaneity\" is obviously somewhat limited. Add to the mix somebody actually leading worship\u2014whether formally or informally\u2014and again, spontaneity is more of an appearance than a substantial reality.\n\nThus, as just noted, the New Testament does not actually seem to put any premium on spontaneity as an essential component of authenticity, and so I would suggest that we should not worry too much about either. It is more likely that it is significant for us because of our culturally-conditioned understanding of what makes us and our actions \"authentic\" (itself as slippery a concept as \"spontaneity\"). Modern society puts great stock in the idea that what makes us who we are is our individual self-creation and self-determination. That lies at the heart of consumerism, for example. Yet, whether right or wrong socially, it is certainly irrelevant biblically when it comes to worship. Individual self-creation and self-determination are not only irrelevant to Christianity and its various practices, they are arguably antithetical to it as well. It is not what distinguishes me from my fellow human beings which is really significant; it is what unites me to them. I am made in the image of God; I am fallen and sinful and in need of a redeemer; and my salvation is found only in and through the work of the Lord Jesus Christ. Those are truths that apply to me as to everybody else. And my response in worship, whatever particular culture I belong to, must reflect those commonly shared realities. That is why a common confession in a creed is a good thing: it makes the point that my faith is the faith of the other people in the church\u2014both today and throughout the ages.\n\nOf course, one must immediately concede that the recitation of a creed can become a mere outward formality. There is no point in denying such an obvious point. Yet creeds are not unique in this: in much the same way, the singing of a familiar hymn or praise song can easily be a mere outward, mechanical act as well. Even our extemporary prayers can be formalities. Think of how you pray in public, and reflect upon how similar many, if not all, of those prayers are, as you draw upon the same kind of vocabulary and idioms to give expression to your thoughts and longings. How much real spontaneity is there even in our spontaneous prayers? The difference between the contemporary praise songs we sing and the prayers we pray and the creeds we recite is this: hymns are usually the product of a single person; our prayers are the products of our own religious self-consciousness; but the great creeds of the church are corporate products which have been tried and tested by the church across the world and down through the centuries. They carry the authority of the ages behind them. Of course, that does not mean they stand above or even on a par with the Bible in terms of their authority, but it does mean that they are still most significant church documents. Further, the long pedigree that the ancient creeds in particular have as liturgical documents, to be used by the corporate church in her acts of public praise, should also encourage us to think very carefully about how we might tap into such a rich stream of Christian practice.\n\nThus, let us make sure that when we criticize the recitation of creeds for its formalism we lay the blame where it truly belongs. If such recitation is mere formalism, it is not the fault of the creeds themselves. They are no more to blame for being used in a merely formal manner than Shakespeare can be blamed if people use copies of his plays to blow their noses. Nor is this formalism the fault of the church that establishes such use of the creeds in its worship services. Every church has its liturgy; that in itself does not determine whether the liturgy will be used well or badly. Any set form of words\u2014from a hymn book to a prayer book to a creed\u2014is vulnerable to formalism. Thus, if the creed is read in a merely formal manner, it is the fault of the congregation or of the individual who does so, in the same way that it would be if a hymn or psalm or chorus were sung in the same manner. The use of an established form of sound words is no more vulnerable to formalism than the use of speciously spontaneous alternatives. Creeds are merely a tool for achieving a desired end; it is up to the elders of the church to make sure that their use does not degenerate into mere empty recitation.\n\nThe Threefold Aspect of Creedal Doxology\n\nIn the Anglican Book of Common Prayer communion service, the corporate recitation of the Nicene Creed takes place right after the minister has read from the Epistles and the Gospels and immediately before the sermon or the homily. The Word of God has been read; the Word of God is about to be preached; and here, in the moment that bridges the two points, the congregation express their corporate faith in who God is and what he has done. It is a very important part of the service, as it involves the whole of the body of Christ in a positive, active capacity.\n\nWe might characterize this corporate action as having a threefold significance. It has a significance at the congregational level whereby all the members remind each other of the identity of God. It has a significance at the level of the congregation's relationship to the broader culture in that, like Paul's doxology in 1 Timothy 1, the church as a gathered body is explicitly, publicly, and defiantly denying the claims of all other pretenders to the divine throne. And it has a significance in terms of God in that it represents the ascribing to him of that glory and honor which is his alone. Further, we might conclude by saying that this one action\u2014reciting the creed\u2014is actually all three of these at one and the same time and that the distinctions we draw between them are entirely formal, since each one inevitably implies or involves both of the others. It is a stunning act of countercultural rebellion on behalf of God. Each of these three points is therefore worth exploring.\n\nCreeds Offer a Corporate Summary of the Bible's Teaching\n\nOne of the great complaints of ministers and elders today is the comparative theological and biblical illiteracy of congregants compared to previous generations. We live at a time where levels of basic literacy (the simple ability to read) and accessibility of reading matter (whether printed or \"virtual\") are at historically high levels. Yet we all know that people seem to read less and are certainly less familiar not only with the Bible story as a whole but even with individual stories within Scripture. Part of the reason for this, at least in the West, is that biblical stories no longer pervade the wider culture as they once did. One pressing pastoral concern, therefore, is how churches should address such lack.\n\nThe issue of basic biblical literacy in terms of familiarity with particular Bible stories obviously needs to be addressed from the pulpit, in Sunday school classes, in small group meetings during the week, and through the cultivation of habits of family and private devotions. Two short Bible readings and one thirty-minute sermon each Sunday will not solve the problem.\n\nThe other issue\u2014how to give congregants a grasp of the overall message of the Bible and the gospel\u2014must also be addressed using these same means; but the risk is that each of these approaches can still fail to give an overarching framework. The current habit of expository preaching, where a book is preached passage by passage, is perhaps something of an improvement on the older habit of preaching verse by verse, in that it does allow for more of the Bible to be covered in the space of a year's worth of sermons; but, even so, it can end up offering a rather narrow slice of the Bible's teaching and leave people vulnerable to developing a fragmented or fundamentally unbalanced theology. There is an obvious need for a helpful framework as a basic part of theological education at the very outset of the task and at every step along the way.\n\nThe recitation of a classic creed can be of immense help here. A creed\u2014whether the Apostles' or the Nicene\u2014provides in succinct form a clear statement of the identity of God and of Jesus Christ and a summary of the key points of Christ's work. God is Creator; God is Trinity; Christ is incarnate God; he lived, died, rose again, and is ascended into heaven; he will come again in judgment; there is a divine creation called the church; there is an initiation rite called baptism; there is forgiveness of sins; there is eternal life. As the congregation recites this each week, they are surely learning, or being reminded of, the cardinal doctrines of the Christian faith, and that is a vital part of church life. As Paul notes in 1 Timothy 1, it is these simple truths that are the foundation of a pure heart, a good conscience, and a sincere faith; and these in turn are the foundation of that which is the purpose of good teaching: love and the good stewardship of the things of God.\n\nOf course, these creeds are not exhaustive summaries\u2014what \"summary\" ever can be such?\u2014but they do offer neat, concise frameworks within which the preacher's detailed expositions can be placed. The person who knows the creed knows the basic plotline of the Bible and thus has a potentially profound grasp of theology. In a world where the exigencies of employment have made a high level of transience and fluidity in congregations into something which is the norm rather the exception, it becomes ever more imperative that ministers and elders think very self-consciously about how they can ensure the proper education of the congregants.\n\nThere is also a useful connection to more elaborate, confessional material here. Catechisms in particular can be used in the worship service to ensure a congregation is exposed to the sweep of Christian doctrine. This can take two forms. As noted in chapter 4, the tradition of the Dutch churches from the sixteenth century onward was to devote the second service on a Sunday to a sermon based on questions in the Heidelberg Catechism, and to work through the whole document systematically in the course of a year. While this did lead to laziness and tedious repetition in some instances, the principle of covering the key catechetical doctrines in a fairly short space of time is surely a good one. In the present time, with highly mobile congregations and the lack of general theological and biblical literacy upon which to build, the idea of allowing a catechism to guide topical preaching has much to commend it: as a fixed scheme, it prevents the preacher from merely dealing with those areas about which he is peculiarly passionate, and it allows him and his fellow elders to know which doctrines have been specifically addressed from the pulpit and when. Of course, some congregations may not like the idea of preaching on the catechism rather than the Bible, but because that is really a false dichotomy, there should be no real tension here. Frankly, if people object to the idea of catechetical preaching, the minister should simply do it by choosing biblical passages of relevance to the doctrine of the day and not create problems for himself by telling his congregants that he is preaching on the catechism. Pointing them at each sermon's end to a relevant section of a catechism might gently introduce the church to the idea of the catechism's usefulness. Such an act could well reap dividends in terms of the thoroughness of doctrinal coverage that is thereby facilitated.\n\nThe other way in which catechisms can be useful in a worship service is to use them as part of the liturgical action. I have been at a number of church services where a question from a catechism was read by the minister and the response of the congregation was the relevant answer. This has a number of points to commend it. First, it familiarizes the congregation with the chosen catechism and fulfills the idea of instilling a form of sound words into the minds of the people of God. Second, when done thoughtfully it can be an obvious element in the drama of the service: a catechetical passage on the law is appropriate before a prayer of confession; a passage on the gospel as part of the words of assurance; a passage on the doctrine of God or Christ or salvation as a basic confession of faith and offering of praise to God, etc. Catechisms are only dead and dry documents if one chooses to make them so. Given that a good catechism bursts with beautiful statements about who God is and what he has done, with a little thought and care they can enrich the dramatic action that should characterize the Christian worship service.\n\nCreeds Are Countercultural\n\nThe recitation of a creed in a worship service is one of the most countercultural things that Christians can do. It is an act of defiance, if not even of actual revolution. First of all, of course, we must be persuaded that worship is meant to be countercultural: the seeker-sensitive services of the eighties and nineties, the more recent passion for offering traditional, contemporary, and even jazz worship as options in ostensibly the same church, and the tattooed chic and candles of emergent eclecticism are all ultimately predicated on the notion that worship services are not meant to be countercultural so much as contexts where the idioms of the wider culture are co-opted and Christianized. Sometimes this assimilation to the wider culture is arguably only at the level of aesthetics, but the underlying emphasis in each case is not on countercultural protest but, on some level, of rapprochement between church and wider context. In fact, this type of approach has no real foundation in Scripture. It is obvious that worship services must have some connection to the wider culture (language, location, etc.), but no biblical writer expends any real energy reflecting on contextualization. It would seem that such matters have produced a veritable industry in the modern church world but were very low on the list of the New Testament writer's priorities, possibly because they regarded them as of minimal importance and matters of mere common sense.\n\nInstead, the one description of an unbeliever's reaction to a Christian worship service occurs in 1 Corinthians 14:23\u201325. Here a properly ordered service has the result of causing the unbeliever to be convicted and to fall on his face to worship God and to declare that God is indeed truly present there. There is no evidence here of any attempt to make the unbeliever comfortable, and the reaction would seem to indicate that, in fact, the exact opposite is the case: the church is simply being the church. Its one concession is that it is worshiping in a public language accessible to the unbeliever, and the rest, as they say, is history. It is clearly not the similarity of the church to the world that is the key to this drama; it is the difference that the unbeliever finds so striking.\n\nThus, worship is not defined by its proximity or assimilation to the wider context. Instead, worship from its earliest manifestation in New Testament times has been marked by protest against the wider culture. That is why Christians have often been persecuted throughout history. You do not find yourself being persecuted unless you are a threat to others; and you are not a threat to others if you are basically in agreement with them or if you contextualize yourself in such a way as to be indistinguishable from the world around you. Christians in first-century Rome and twenty-first-century China were\/are persecuted because they represented something threatening, strange, incomprehensible, and unassimilable to the dominant powers of the day.\n\nThis aspect of Christian worship finds expression in various forms. The public reading of God's Word is one. God's Word comes to us from outside, confronts us with God's revelation, and challenges all human attempts to reach him by human effort or to remake him in human image. When the Word is read in the congregation, the claims of the world (whether the wider world \"out there\" or the inner world within ourselves) are repudiated and the claims of God are asserted in opposition to them.\n\nSinging praise to God is another area of countercultural rebellion in the worship service. The world around us cries out to have our worship, the devotion of our hearts, to be praised by us for what it is and what it can do. Singing praise to God is denying praise to the world and thus denying the world's claims upon us.\n\nCorporate reading of a creed or confession is a third aspect of this kind of rebellion. Because the great creeds and confessions summarize so wonderfully important aspects of the Bible's teaching, not least the sovereign kingship of God, which relativizes the claims to kingship of all creatures, their recitation is an act of defiance and an insult to creaturely arrivistes. As soon as the congregation says \"We believe in one God . . .\" all other pretenders to the divine throne have been put well and truly in their place. Neither sex nor money nor power is God; there is only one God, the God whom the creed proceeds to describe.\n\nFar from being a staid piece of outmoded traditionalism, such a corporate action is a devastating blow against the cultural conformity that demands the church be just like the world, accept the same criteria of relevance, truth, and aesthetics as the world, and offer a gospel that accommodates at least some of the claims of the world. The recitation of a creed makes it very clear that, whatever the attitude of heart of any individual church member, the church as a whole looks to God as king, not some creaturely pretender.\n\nCreeds Ascribe to God What Belongs to Him and Him Alone\n\nThird, and more briefly as it is basically part of the first two points, creeds ascribe to God what belongs to him and to him alone. It is of the nature of us as fallen human beings to forget who God is, to remake him in our own image, and to domesticate him in such a way that he conforms to the limited dimensions of our own imaginations. We go to church each week in part to be reminded by that Word which comes from outside of us who God is, what he has done, and what he will do. The corporate recitation of a creed forces us to engage in the positive action of ascribing to him that which is his: the glories of his nature; the marvelous details of his actions; and the great promise of the future consummation of the kingdom. That is worship: giving to God what is his.\n\nIn this context, it is hard to understand why any church that uses hymns or choruses or any song that has been written beforehand and is sung in unison by everyone present would object to reciting a creed. Hymn singing is only corporate recitation set to music; and no hymns of which I am aware consistently contain as much sound theology per clause as the Apostles' or Nicene Creeds. Is it thus the lack of musical accompaniment which makes churches wary of the use of creeds? Well, there are musical arrangements for such, though, ironically, use of such is often suspected by anticreedal churches of indicating Roman Catholic tendencies. So, if it is not the music, what is it? It cannot be an objection to the words; in all likelihood, it is simply a judgment based on taste, whereby the pastor or elders or congregation do not like to recite creeds because it just feels a bit too Romish for their liking. Such an objection is unworthy of the expenditure of time to refute any further than I have already done in these chapters.\n\nConclusion\n\nThose who object to the use of creedal material in Christian praise typically do so for a variety of reasons: forms of words lead to mere formalism in worship; preaching on a catechism is not preaching on the Bible; speaking human words in the worship service supplants the unique authority of Scripture.\n\nAs we have noted, these are all specious objections. All churches have forms of words which they use, typically hymns or choruses. Preaching on a catechism simply provides a framework for making sure that all of the major biblical doctrines are covered within a set period of time. As to speaking human words in a worship service, virtually every word spoken there is a human word, with the exception of the passages of Scripture that are read out loud (and even then, these are typically translations of God's word, not God's word in and of itself).\n\nIn addition, I would argue that if one takes Scripture seriously and sees it as regulating both the form, content, and purpose of Christian praise, then it is hard to see why creedal material should not be included in the service. Scripture uses forms, of which the Psalms are the most obvious. The content of praise is an accurate account of who God is and what he has done. The purpose of praise is to ascribe to him what belongs to him alone. It is hard to see how this can be done more effectively and indeed concisely than through the use of creeds in the worship service. They are no more human intrusions into worship than are extemporary prayers. The one big difference is that an orthodox creed contains no unpleasant surprises in the form of heterodox or even heretical theology, embarrassing phraseology, inappropriate childishness, or personal idiosyncrasies and obsessions. Tried and tested over the years, the best creeds contain solid theology clearly expressed in appropriate language. The question is not so much \"Should we use them?\" as \"Why would we not use them?\" They do nothing but ensure that biblical content and priorities are kept uppermost in the public worship of the church.\n\n1John Henry Newman, Lectures on Justification (London: J. G. and F. Rivington, 1838), 362.\n\n2I should note here that I am not personally an exclusive psalmodist, though I have strong pastoral and aesthetic sympathies for the position. I also share the concern that nothing should be said in praise which is inappropriate and that the most obvious way to do this is to sing good translations of the Psalms.\n\n#\n\n## On the Usefulness of Creeds and Confessions\n\nThe main burden of this book thus far has been to argue that creeds and confessions are not simply consistent with biblical teaching but that their existence and use are even strongly implied by the same; and also that the history of the church demonstrates that they have frequently been of great help in the maintenance and propagation of the Christian faith. Now, in this last chapter, I want to conclude by listing a series of further advantages that the church can enjoy if she gives creeds and confessions their proper place in her daily life. The list is not exhaustive, and many readers may well think of others they might wish to add or, perhaps, of ones I list which they would exclude on the grounds that some other thing might do the task even more effectively. Thus, I offer this as no definitive list, nor do I present these ideas in order of priority, preference, or importance. I merely hope that they will stimulate the reader to further constructive reflection upon the creedal imperative of the church.\n\nAll Churches and All Christians Have Creeds and Confessions\n\nThe first point I want to make in this concluding chapter is one that has been mentioned on a couple of occasions throughout the book and has perhaps frequently lurked below the surface elsewhere: all churches and all Christians have a creed or a confession. What I mean by this is that no church or Christian simply believes the Bible. The Bible in itself is a collection of various genres of literature. I believe it ultimately communicates a coherent message, but no Christian, if asked by a friend what the Bible teaches, is simply going to start reading aloud at Genesis 1:1 and not stop until Revelation 22:21. Instead, when asked by friends what the Bible teaches, we all try to offer a synthesis, a summary of what the Bible says. And as we move from biblical text to theological statement, we offer what is, in terms of content, something akin to a creed or confession. Then, if we reflect honestly on how we read the Bible, we will acknowledge that what we think the Bible teaches as a whole will shape how we understand individual verses, chapters, and books.\n\nGiven this, we need not take too seriously those who claim to have no creed but the Bible. If this is intended in the sense that \"we have no ultimate authority for norming theological statements other than the Bible,\" then conservative Protestant Christians would generally all agree. If, however, it is intended in the sense that I have no understanding of the Bible other than the Bible itself, then that is highly misleading. The character I mentioned in the opening paragraphs of the introduction claimed no creed but the Bible, yet he was dispensationalist in eschatology, Calvinist in soteriology, and brethren in ecclesiology. What he really should have said was: I have a creed but I am not going to write it down, so you cannot critique it; and I am going to identify my creed so closely with the Bible that I am not going to be able to critique it either.\n\nThere are numerous obvious ironies here, not least that last point. It is probable this person objected to creeds on the grounds that they represent a man-made framework which was imposed upon the Bible by the church and thus distorted how the Bible was read. In fact, by refusing to acknowledge even the existence of his own framework, he removed any possibility of assessing that framework in the light of Scripture. Thus, he invested more absolute authority in his private creed and his tradition than even the Roman Catholic Church or the Eastern Orthodox, who at least have the decency to put their confessional standards into the public domain.\n\nThe standard evangelical objection to creeds and confessions is simply not sustainable in the light of its own self-referential incoherence, the Bible's own teaching, and the history of the church. I argued in an earlier chapter that creeds and confessions actually fulfill a vital role in a function that Paul makes an imperative for the church and her leadership, that of the stable transmission of the gospel from one generation to another. Thus, if you take the Bible seriously, you will either have a creed or a confession or something that fulfills the same basic role, such as a statement of faith. Here, I want to make the point that those who repudiate such ideas are being unintentionally disingenuous: they still have their creed or confession; they just will not write it down and allow you to look at it and scrutinize it in the light of Scripture. They are in a sense more authoritarian than the papacy.\n\nIn fact, a church which is open about its confessional position is, in theory at least, better able to do justice to the supreme authority of Scripture. First, to repeat, the use of a confession is consistent with the Bible's own teaching and actually addresses a matter that the Bible makes an imperative. Second, once the creed or confession is in the public domain, mechanisms can be put in place to allow for it to function in a subordinate role to Scripture.1\n\nTo achieve this, a confession is not enough. The church also needs mechanisms to ensure that, on the one hand, the confession does not become an unassailable idol and, on the other hand, that it is not subject to the arbitrary wild interpretation. No system can do this perfectly: the church, by definition, is made up of sinful failures and that capacity for failure and sin continues throughout our church lives. Yet a church that is open about its confessional commitments and that strives to maintain a structure of governance which reflects biblical concepts of eldership is inevitably better placed to negotiate the relationship between Scripture and confession than the church which lacks these things.\n\nIn confessional Presbyterianism, the church typically requires all office-bearers to profess belief in the system of doctrine as expressed in the Westminster Standards, to uphold the teaching thereof, and to register any change of mind with the relevant body.2 The purpose of this is to ensure that the church knows what is being taught from her pulpits and promulgated by her office-bearers. Thus, for example, if a minister in a Presbyterian church were to become convinced that infant baptism was not biblical, he would be required to report that change to his presbytery and would be asked to demit the office. This does not mean that the church no longer considers him to be a Christian, but simply that, while she respects his conscience on this matter, integrity requires that she no longer allow him to hold office within the ranks of a Presbyterian church. The church's position and the action relative to the minister who has changed his mind would both be matters of public record. Nobody could claim that the church had acted inappropriately. The same, of course, would be true in a Baptist church where the minister became convinced of paedobaptism. It would scarcely be unfair for the elder board to ask him to step down. What would be disingenuous in both cases would be for a church to claim to hold to a certain confessional position on baptism and yet allow someone taking the opposite view to hold ministerial office.\n\nImagine, however, a church that has \"no creed but the Bible,\" where the minister one week is convinced that baptism should be restricted only to professing believers and the next week changes his mind and thinks babies can be baptized too. Can he be held to account? There would seem to be no way of doing this; in practice, whatever he thinks is the truth on any given matter at any given moment\u2014that is the position of his church. This is surely a recipe for chaos in that it places the congregation completely at the mercy of whatever the current opinion of the pastor might be. He has, in theory, unlimited power, and the Bible would seem to mean whatever he decides that it means.\n\nImagine, too, a church whose confession teaches that salvation comes about by the free will of human beings and that God only looks on hopefully, trying to establish favorable conditions for conversions but having no decisive say in the matter. Let us say that a majority of her people and office-bearers at some point come to the conclusion that this is incorrect, that the confessional document to which they hold needs to be revised on this point. A church with an established process by which this change can be accomplished can do this in a manner that is public, transparent, and which involves wrestling with Scripture's teaching in a corporate context. Such a procedure would not simply allow the church's ministers to stand up one Sunday and teach whatever they wanted on the topic.3 That would lead to anarchy and confusion. Yet a church where the minister \"has no creed but the Bible\" can have no transparent mechanism for effecting the change. What the minister believes and what the Bible teaches are functionally identified. If he thinks it teaches Pelagianism one Sunday and Calvinism the next, who is to contradict him and how could they do so? Again, the congregation is at the mercy of the minister.\n\nThus, one obvious advantage of having an open, public confession is that it makes transparent that which is practically hidden by evangelical claims to having no creed but the Bible: everybody has a creed; the only difference is whether you are prepared to be honest and open about that fact. Further, only once you have acknowledged this and made your creed public can you then put into place a system that connects your church's confession to Scripture and to the church's government in a way that gives your church, her leadership, and her people a way of making sure that the confession stays subordinate to Scripture in a transparent, orderly, and public way. Ironically, it is not the confessionalists but the \"no creed but the Bible\" people who exalt their creeds above Scripture.\n\nConfessions Delimit the Power of the Church\n\nClosely related to the last point, and one that is often missed, is that confessions serve to delimit the power of the church and of her office-bearers. This is somewhat counterintuitive in an age which is typically very suspicious of anything that smacks of institutional authority, and where there is a church culture that often sees creedal documents as blunt instruments for excluding some and manipulating others. Yet this is possibly one of the most important functions confessional documents can fulfill.\n\nWe have noted two important aspects of eldership: doctrinal competence and authority. The two things are linked, and it is clear that, practically speaking, the nature of that linkage is crucial. Doctrinal competence without authority renders the office impotent and prevents the elders from leading a congregation toward spiritual maturity. Authority without doctrinal competence, however, is a recipe for willful despotism, where the church is whatever the elders decide, no more and no less. Indeed, the history of religion is full of sad stories of church leaders who used their power over their followers to perpetrate terrible tragedies. From M\u00fcnster in the Reformation to Jonestown and beyond, charismatic figures have used religion to control and manipulate people. Certainty in religion can easily lead to disaster; thus, it is crucial for churches to reflect upon exactly what it is that they are and what powers they do and do not have.\n\nIn order to establish church power within appropriate limits, several things need to be in place. First, there needs to be a clear understanding of what the church is. Second, and flowing from the first, there needs to be a statement of the church's beliefs, that is, a confession of faith. Third, there needs to be a set of procedures that articulate and define how the confession of faith is to be practically applied within the congregation. It is the role of the first and second of these which are obviously of concern to us here.\n\nIn any institution or organization with a hierarchical structure, central to its well-being will be the organization's own understanding of its purpose, and the acceptance of this by its members or employees. For example, I worked for some years as Academic Dean at a theological seminary. This particular seminary has three stated purposes: to train men for ordained ministry; to train men and women for nonordained leadership roles within the broader Christian world; and to train potential future scholars. If I thus entered the classroom one day and started teaching my students about one of my personal passions\u2014say, long-distance running or how to watch a rugby game or the Tour de France\u2014my students would be rightfully displeased because they have paid the institution money in order to be trained by me in church history, not sporting fixtures. To lodge their complaint successfully, the students would need only to point to the seminary's own description of its mission in order to establish that something had gone wrong in the Trueman classroom.\n\nA confession functions in an analogous way for the church: it describes the message which the church is to preach, and it limits the church's power to what is contained within that document. Take, for example, a minister who decides that the Bible teaches that all Christians should wear clothes of a certain style. Such a case might be bizarre, but how would the church where the minister has \"no creed but the Bible\" handle this situation? Hermeneutical issues and church power issues would combine in a most awkward manner.\n\nOf course, while certain churches do seem to encourage a certain aesthetic when it comes to dress, there are probably very few where the eldership engage in an explicit and high-handed approach to congregants' fashion sense. More likely in the current climate will be an eldership that issues edicts about where one should send one's children to school, for whom one should vote, whether couples should use contraception and even, in some case, the specific person one should marry. Some of these issues are more debatable than others but all represent a direct intrusion of the church into areas of life which, generally speaking, are not matters in which the church should directly concern itself.4\n\nWhen one looks at the New Testament, it is interesting to see that Paul has to address issues of the abuse of church power on numerous occasions. For example, in Galatians 5:12\u201313, Paul warns against those who are insisting that the Galatians need to be circumcised. This is typically (and correctly) understood as Paul attacking attempts by \"Judaizers\" to pull the church back into Jewish practices because they have not understood the full implications of the gospel. That is true; but it is also an example of Paul attacking the illegitimate extension of church power. The New Testament church's power is delimited by the gospel. Thus, for church leaders to insist on the necessary addition of anything, be it circumcision, ceremonial washings, or whatever, is for them to step beyond any power that God has given the church. We see a similar situation in the letter to the Colossians, where Paul advises the people to let no one judge them with regard to observance of peripheral things such as food, festivals, or Sabbaths. Again, the subtext is not just that a form of legalism had crept in to the church at Colossae; it also appears that this was connected to a dictatorial church eldership, as is typically the case in such situations.\n\nIn these contexts, confessions can be remarkably helpful. As they offer succinct summaries of doctrine, so they also offer succinct summaries of what can be expected of the Christian in terms of practice. It is true that Paul did not have a confession in the sense that we can now have one, but that is not the question to ask. The question is one of what mechanisms are best to maintain the kind of church envisaged by Paul in the early church. How do we create a church community where what is regarded as normal belief and practice is publicly stated in such a fashion that it expresses biblical teaching, can be challenged and tested in the light of Scripture, and allows both elders and laypeople to know exactly where they stand in relationship to each other? A public, church-sanctioned confession is the obvious answer; it may, of course, not be the only answer, but it seems to me to be the best. If the wheel does the job reasonably well, why would one wish to reinvent it?\n\nThus, in the church where I am on session, I am aware that if I stand up one Sunday and declare that I am going to discipline all members who do not homeschool their children or vote for the Libertarian Party or throw away their television sets or start using homoeopathic medicine or give up drinking alcohol, the congregation can legitimately ask me where it says they need to do that according to the church's stated public position in her confessions. To put it bluntly, the members did not sign up for this and I therefore have no right to require it of them. For the church where there is \"no creed but the Bible,\" however, the situation is likely to be much more complicated and rapidly become very messy. This is not to deny that such a church might possibly achieve the correct result at some point, but the process will be much murkier and much more open to abuse and misreading than if there is a clearly stated summary of biblical teaching in the form of a confession to which the congregation can have recourse. Just as a good civil law code defines a well-ordered society and the powers its various estates possess, a confession states clearly that for which a church stands and thus allows the people to know what to expect from the eldership and, most importantly, when the eldership is overstepping its bounds. Of course, a confession is no guarantee that abuse of power will not take place, but it is one important element of a framework for making such less likely. Good confessions properly applied by appropriately qualified and ordained elders do actually hinder despotic church power and protect the members; they do not facilitate it.\n\nCreeds and Confessions Offer Succinct and Thorough Summaries of the Faith\n\nOnce one has acknowledged that every church has a creed and that, for good order, such a creed needs to be publicly stated, it becomes clear that there are numerous further advantages to this. Of these, perhaps the most obvious is not particularly ecclesiastical: they offer more comprehensive and succinct summaries of Christian doctrine than anything else. Indeed, one might without hyperbole declare that, outside of the Bible, the documents that contain more biblical truth per page than anything else are the great creeds and confessions of the church. It is worth noting two related aspects of this as being of use to the church: first, they focus the church's mind on the main thing; second, they remind us that \"succinctness\" in Christian theology is not necessarily what our contemporary culture tells us that it is.\n\nFirst, creeds and confessions focus the church's mind on the main thing. Longevity is one of the great assets that the church's creedal statements have in their favor: they were produced long ago and have withstood the test of time. While that is not in and of itself a watertight argument for their authority, it does at least indicate that the topics they address are clearly the hardy perennials of Christian existence. We shall comment later that one of the great advantages of such is that they relativize the present; here we should note that the classic confessions of the church, for all of their doctrinal differences, focus on matters such as the doctrines of God, of creation, of Christ, of redemption, of salvation, and of consummation. A church with a creed or confession has a built-in gospel reality check. It is unlikely to become sidetracked by the peripheral issues of the passing moment; rather it will focus instead on the great theological categories that touch on matters of eternal significance.\n\nThe second factor is the succinctness of creeds and confessions. Of course, we live in an age where numerous factors militate against considering the classical confessions as succinct summaries. We noted in chapter 1 the woeful influence of things like Wikipedia in leading some to think that all important knowledge can be swiftly grasped in short sentences and after a few minutes of cursory reading. Further, the role of the evangelical parachurch today, which depends upon the sidelining of many traditional confessional topics such as sacraments, means that the kind of statements of faith and doctrinal bases with which many are familiar are often ten or twelve point documents that can be easily printed on a single sheet of paper. Notions of what is \"succinct\" have somewhat contracted over the years. When one considers that the Shorter Catechism of the Westminster Assembly, amounting to 107 brief questions and answers, was really the elementary pedagogical document that simply prepared the way for the main event, the Larger Catechism of 196 far more elaborate questions, one realizes that what does and does not constitute the bare essentials of a coherent faith has certainly changed since the seventeenth century. Few even among Presbyterians today know the Shorter Catechism by heart, let alone the Larger.\n\nWe need to hold this in mind when we hear the oft-repeated complaints about creeds and confessions, particularly the more elaborate productions of the sixteenth and seventeenth centuries such as the Belgic and the Westminster, that they are so elaborate and prescriptive. One of the points that must be made in response to such criticism is that these documents typically cover only the really basic heads of Christian doctrine. Take Westminster as an example: would one really want to have a church confession that said nothing about the doctrine of Scripture, the doctrine of God, the nature of justification and sanctification, the definition of the church, and so on? One might dissent from the content of such topics in the Confession but one could scarcely argue that they did not represent some of the most basic concerns of the Bible itself.\n\nIn fact, many churches do have statements which do not touch on these issues explicitly, and one must then ask: is the document to which they do subscribe sufficient to give the elders the necessary material with which to maintain as far as possible the orthodoxy of the church?\n\nAny church needs to avoid two things in this context. First, the church must not send the signal that things which are actually important are matters of indifference. Here one needs to be careful of making one's own issues into the issues (something that the relativizing effect of creeds can help with, as will be argued below). Just because the current elders think that, say, wearing a dark suit in the pulpit is appropriate for preachers does not mean that this should necessarily be part of the church's confessional documents. It is still the case, however, that there are matters about which Scripture speaks eloquently and which must therefore feature in any church's confession. Baptism is perhaps the most obvious. There is extensive biblical teaching on this issue, and both the New Testament narratives of the Gospels and Acts and the teaching of Paul in his Letters makes it clear this is not a topic one can simply ignore. Thus, for a church to have a statement of faith that does not articulate a specific position on this matter would appear to be at odds with what is indisputable: the importance of the topic for the church of the New Testament. Indeed, I would argue that the church which sees the issue is of great importance, whatever the conclusion about its mode and subjects, is more consistent with New Testament emphases than the one which ignores the matter in its confessional statement or simply leaves it up to the conscience of the individual. A confessional document needs to reflect the doctrinal emphases and priorities of Scripture.5\n\nThe second issue is that, for a church to maintain a consistently orthodox witness, a certain level of ineradicable complexity is necessary in her doctrinal statements in order for them to be theologically stable. In this, the church's doctrinal confession is analogous to the nature of living organisms. If you drop below a certain level of complexity\u2014genetic, physiological, or whatever\u2014life becomes simply unsustainable. As a mouse needs a heart, blood, a brain, teeth, a digestive system, etc., and a genetic makeup that provides all the above or else it will perish, so a church confession needs a level of complexity in order for each of its doctrines to be stable and to function correctly within her life.\n\nThe history of doctrine bears ample witness to this fact. Think, for example, of the incarnation of the Son in the person of the Lord Jesus Christ. To maintain this, one needs not only a grasp of what deity is and what humanity is, one must also have a Trinitarian understanding of God, otherwise one falls off the ridge into either modalism on the one side or tritheism on the other. Thus, any confessional document that talks about the incarnation must also talk about the Trinity. This is why a study of the development of doctrinal statements in church history is important: it gives a first-rate insight into how doctrines interconnect and how formulations that solve one set of questions then create the ground for a new set. Chalcedon was only possible in the light of Nicaea; but once Nicaea was in place, Chalcedon, or some equivalent, became necessary as a means of connecting the dots from God in himself to God manifest in the flesh.\n\nOne might also say a similar thing about justification. Justification connects to one's understanding of humanity, of sin, of Christ's person and work, of faith, and of final judgment. One cannot simply put forward a church statement that declares, \"We believe in justification by faith.\" It is arguable that some Roman Catholics would be able to interpret that statement in a manner consistent with their own catechism. To be distinctly Protestant, one has to provide much more detail and set this doctrine within a complex of other doctrines. One needs to define God, creation, God's image, the impact of the fall, the nature of righteousness, and what constitutes faith, imputation, etc. A doctrine of justification is only stable once it is set within a broader doctrinal matrix.\n\nThis is perhaps an odd direction for the argument to take in a section that recommends confessions as succinct summaries of the faith, but as I noted above, the notion of what is and is not succinct has rather changed over the years; and we need to allow our understanding of it to be shaped by the Bible and by how the thought of the Bible has been articulated over the ages in church documents. Succinct means neither longer nor shorter than necessary. The promulgation (and, where necessary, the defense) of orthodoxy is massively enhanced by an adequately complex confession because such a document helps strengthen ecclesiology.\n\nFurthermore, from the point of view of basic pedagogy, it is surely to the church's advantage to have a creed or confession. If you want to offer a curriculum on what is important in the Bible, it is useful to have a brief syllabus that encompasses all the key points. A good confession will do that. Plus, if you yourself want a book that you can carry in your pocket which will serve as a reminder of the grand sweep of biblical teaching, then you want to obtain a copy of a confession and carry it with you always.\n\nThis is not, of course, to argue that the Westminster Confession, or the alternatives, offers an exhaustive account of everything that the Bible teaches. Far from it. But it is to say that it will provide reasonable coverage of the basic essentials.\n\nCreeds and Confessions Allow for Appropriate Discrimination between Members and Office-Bearers\n\nOne of the things with which we need to take special care in the use of creeds and confessions by the church is the function these have for non-office-bearing members. Should laypeople be required to subscribe to a church's doctrinal standards in the same way as an elder or a deacon? Some traditions, for example a number of the continental Reformed churches, have a history of requiring confessional subscription of every communicant member. This is a complex issue and worthy of full-orbed discussion; here, however, I wish to present not a polemic against such a view but a positive exposition of the standard Presbyterian position. This position is the one which I will argue fits best with the biblical evidence and can also be applied to other church polities.\n\nIn Presbyterianism, an important function of creeds and confessions is the way in which they allow for an appropriate distinction between the qualifications for membership and those for office-bearing. This is something that I believe Presbyterianism (at least in theory\u2014always an important qualification when it comes to ecclesiology) actually does well. Typically, Presbyterians set the bar for full communicant church membership very low: a simple but publicly coherent profession of faith in the line of Romans 10:9\u201310 is sufficient. This may be fleshed out in a series of simple vows, touching on issues such as the Trinity, salvation by grace through faith, the authority of the Bible, and submission to elder oversight, but the overall content is simple and straightforward. Many Presbyterian churches also require individuals to participate in a series of membership classes that elaborate this basic profession and also instruct candidates about the seriousness of the commitment which membership involves. But the basic criteria are the simple ones of Romans 10: a basic trust in Christ and an outward profession which is consistent with that. It is surely important, and consistent with a view of God as merciful and gracious, that we set the bar for membership no higher than that which we find in the Bible itself.\n\nFor example, it would seem to me to be inappropriate that people be required to finely parse the communication of attributes in the person of Christ prior to becoming a member of a church. Similarly, it is surely unreasonable for them to be required to articulate and resolve the many problems that initially arise out of the confession that God is three and God is one. These are things that the church is to teach to her members, not require of them prior to entry. Indeed, if fulsome knowledge of the whole counsel of God were required for mere membership, one might be left wondering exactly what it is that the church is supposed to do with those who finally manage to join. Membership is not a reward for achieving a high level of doctrinal knowledge any more than a high level of personal holiness. It is the gateway to the means by which these things can become possible via the ordinary means of grace.\n\nNevertheless, the Bible makes it quite clear that qualifications for office-bearing are of a somewhat different order. Thus, in 1 Timothy Paul starts the letter by stressing to Timothy the nature of his charge as elder:\n\nPaul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. As I urged you when I was going to Macedonia, remain at Ephesus that you may charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. Certain persons, by swerving from these, have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.\n\nIt is clear from this that Paul sees Timothy's task as elder as involving the careful communication of the faith in a manner that focuses on the straightforward teaching of the gospel. The elder is to do this by avoiding the kind of undoubtedly fascinating but ultimately sterile obsession with elaborate speculations that mark these problem figures at Ephesus. In other words, he is to have the maturity and discernment to know what exactly it is that he is to focus on in terms of his teaching, and the knowledge to be able to do this effectively. He is also to make sure that his ambition is to teach, not to be a teacher. This might seem a small point but ultimately touches on a crucial aspect of attitude: the teacher's task is to draw attention to what is taught, not to himself.\n\nGiven this, it is clear that Paul assumes that the teacher is to have a certain doctrinal competence which may not typically mark the church member. After all, if the church members all possessed this competence, there would presumably be no such problem as Paul describes in Ephesus. Thus, later in the same letter Paul outlines the qualities of an elder in a more elaborate fashion, essentially making explicit some of the aspects implied in his initial exhortation to Timothy:\n\nThe saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. (1 Tim. 3:1\u20137)\n\nWhile it is helpful to note that doctrinal qualifications are only one of the many things Paul lists as necessary for an elder, in the context of this chapter it is important to stress that the ability to teach is nonnegotiable and clearly carries with it significant doctrinal freight. For Paul, one cannot be a teacher in the abstract: what one teaches, the content, is a vital part of the task; one can only be a teacher when one has sufficient mastery of this appropriate content to be able to teach it.\n\nThe question for each individual church or denomination becomes, therefore, what is it that the elders are to be competent to teach? What content is it that they are supposed to have sufficiently mastered in order to hold this office? What more do they need to believe and to understand than the teenager who was converted last Sunday morning on his first visit to the church?\n\nA couple of answers might immediately suggest themselves. One could respond simply: the deep things of the Bible. This idea, however, is vulnerable to precisely the kind of problem noted earlier about a church simply holding to the Bible as its standard of orthodoxy. Every heretic has his text. The pastor who simply declares that his creed is the Bible and nothing more is being disingenuous because, when he preaches, he interprets the Bible, he does not simply read it aloud to his congregation. And if he decides the text means one thing this week and the opposite the next, how can the congregation hold him to account for what he is teaching? Further, we might also recall the argument above about the delimiting of church power. If the pastor is simply \"teaching the Bible,\" and there is no frame of reference by which the congregation can assess that teaching, then the possibility for abuse of power becomes much more real.\n\nIf your church has a minimal doctrinal basis or statement, however, the response might be that elders should be free to teach whatever they consider to be consistent with Scripture, which is also consistent with the doctrinal basis. This is plausible but points us to the problem noted above, that Christian theology has a certain ineradicable complexity whereby certain doctrines stand in positive connection to others, and where modification of one might well require modification of another. This is not to say that simple childlike faith that Jesus is Lord is not sufficient for salvation; but it is to say that this is insufficient for the establishment and well-being of the church as a community which confesses the same. We noted in chapter 2 that the New Testament envisages the church as a place where people grow, and one aspect of that growth that is explicitly mentioned is increase in knowledge; and requiring elders to be committed to a confession of faith is a means of trying to ensure that those in positions of teaching authority have the knowledge and the ability to foster that growth among the congregation. Indeed, the church that can only regulate the teaching that it permits in a minimal way is never going to rise above that minimal level when it comes to coherent public, doctrinal testimony, something implicit in the previous point.\n\nFor this reason, those who take the New Testament teaching on the church and on the eldership seriously need to put in place mechanisms that allow that teaching to be realized in practice. The most obvious way of doing this is to require elders to subscribe to a confession of faith that articulates the kind of doctrinal complexity which is necessary for the elaboration and defense of the central tenets of the faith. Doing so holds such men accountable for what they believe and teach; yet restricting this to the eldership (and in many cases the diaconate) allows for the setting of an appropriately different level for members. It recognizes the seriousness of the office of elder but also the fact that many genuine believers have minimal doctrinal understanding at their conversion. It allows that this should not be a bar to church membership\u2014membership which then provides the context for their growth in this area as in others.\n\nCreeds and Confessions Reflect the Ministerial Authority of the Church\n\nOne of the most important aspects of creeds and confessions is that they are corporate documents which are authored and owned by the corporate churches, as represented by her office-bearers. We noted in both chapter 2 and earlier in this chapter that Paul puts particular weight upon the eldership, both in terms of its responsibility to safeguard the orthodoxy of the church's public proclamation of the gospel, and of the authority it therefore has to make sure this is done.\n\nNow, creeds and confessions can, historically, be the work of a single hand. The Belgic Confession is one good example; the Heidelberg Catechism is another. Yet both of these documents have status not because of who wrote them but because duly appointed church officers have formally adopted them as confessional standards, for regulating teaching and preaching. They thus become corporate church documents, not simply the private musings of gifted theologians.\n\nAs Protestants, we are of course naturally wary of any kind of claims for church authority that would place the church over Scripture or exhibit the kind of sacerdotal or papal tendencies we associate with Roman Catholicism. Nevertheless, Paul does have an ecclesiology whereby specially qualified and elected men hold the office of elder, and that office involves both authority and responsibility.\n\nIn this context, members of churches are to take very seriously creeds and confessions, not simply where they think the teaching they contain coincides with Scripture, but because they are upheld by the elders of the church, who, as Paul tells us, are worthy of respect and to whom we should submit in the Lord. This can be a delicate balance: the elders are not part of an unassailable hierarchy that must be uncritically obeyed in all matters, but nor are they to be treated as just anybody else in the church. One might say they are analogous to schoolteachers or policemen: their status does not automatically guarantee that they will always act correctly or that they should be unconditionally obeyed simply because of who they are, but ninety-nine times out of a hundred, their status should be significant in determining our response to them.\n\nThus it is with creeds and confessions. Because these documents have been adopted by those who have been called to hold office in Christ's church\u2014and that carries huge weight in and of itself\u2014the default position should be one of trust and obedience toward them. No, this does not mean that, unlike the Bereans, we should not search the Scriptures to see if the things they claim are so. But it does mean we should be less confident of our judgment and more inclined to trust the church, an attitude which clearly goes against our current cultural predilection toward suspicion and iconoclasm.\n\nIt is perhaps very hard, particularly for Protestants, to think in such terms today. Those of us in the West have been taught to believe so deeply in the authority and autonomy of the individual that subjecting our own thoughts to external authorities, especially corporate or historic, is very counterintuitive. Combined with a desire for instant gratification, many of us are inclined to believe that if something does not make sense the first time we look at it, it\u2014and not we\u2014must be wrong. That is not the way the church operates. It is clear in the New Testament that the corporate nature of the church is important in terms of practice and belief; the history and nature of confessions witness to that and connect it to the officers of the church as well.\n\nPaul has a high view of the church as a body and as an institution. This has been reflected, sometimes excessively so, in church history from Ignatius onward. Yet the fact remains that respect for the authority of the church and respect for the creeds and confessions which churches adopt must become an important part of our contemporary Christian lives if we are to be truly biblical. That society tells us to distrust traditional authority, to doubt all leaders, and to dismiss the past is of little relevance to applying biblical principles to our churches.\n\nCreeds and Confessions Represent the Maximum Doctrinal Competence That Can Be Expected from a Congregation\n\nUnderlying the last point is the notion that creeds and confessions can also have an important pedagogical function within the church. As we noted above, they are succinct doctrinal summaries. They also represent that which the church aspires to teach its members, and that is why confessional churches typically have at least one catechism among their subordinate standards. In short, they represent the church's doctrinal and pedagogical aspirations.\n\nWe can make this point by reflecting for a moment on the function of law codes in society at large. Many countries have laws that its citizens know will be broken. A recent controversial example would be that of the torture of terrorist suspects. This led some in the USA to suggest that it might be desirable to change the law. Should torture be legalized and thus be subject to regulation? Or should it be kept illegal, even though it is tacitly understood that the law will on occasion be broken? Both arguments have a certain power, but my own instincts incline me to the latter position for the simple reason that laws represent in part the moral aspirations of a given society. Nobody, for example, believes that outlawing abortion will stop abortion; but many of us would wish to live in a society where the statute books represent our aspiration to be an abortion-free society. That is one reason we want it to be illegal: laws set before us a vision of the kind of society we would like to see realized. They do not simply reflect the pragmatic reality which we all know.\n\nThere is an analogy here with the churchly nature of creeds and confessions. For a church to hold to a creed or confession, to require subscription to the same from her office-bearers, is to send a signal to the congregation about what the church considers to be important in her doctrinal life. If a church has a six-point creed or confession, she essentially communicates to her people that these six things, and only these, are important. Everything else is so minor that it forms no part of its identity and it is quite happy for anything to be taught on other topics providing that such teaching does not come into direct conflict with the six basic points.\n\nOn one level, setting the bar this low is commendable in that it reflects the fact that church membership should require no more doctrinal competence than that which the Bible specifies for salvation. We do not want to stop new converts from coming into church membership and under the pastoral care of a local congregation because they do not yet understand the hypostatic union of the two natures in Christ or have not fully developed a theology of the Trinity. We also do not want to exclude from membership the educationally challenged or those who cannot think abstractly and are never going to be able to articulate a clear defense of the Chalcedonian Definition. We want church membership to be as inclusive as the Bible makes it. Nevertheless, we surely do not want to send a signal to the congregation that members should simply be satisfied with a basic, mere Christianity, especially since the Bible itself clearly sets an ambitious standard for doctrinal understanding and expects growth in such understanding to be a normal result of belonging to the church. After all, Paul himself is able to distinguish between the kind of basic teaching given to new believers and the more sophisticated ideas to which such believers should progress. Membership is the beginning, not the end, of the pedagogical process.\n\nGiven this, a church confession not only sets before the congregation a list of doctrinal priorities and demonstrates how these priorities fit together into an overarching framework, it also represents an aspirational ideal of what the eldership hopes will be the appropriate level of doctrinal competence for the congregation. If something is a priority, is of importance, then it should be stated in the confession. If it is not in the confession, then it will be very hard to make the case that it is of any importance. After all, if one does not need to have an opinion on a topic to hold office, then that topic is clearly of highly negotiable significance.\n\nAn obvious example here would be baptism. If the confessional statement takes no stand on baptism and does not make it clear if it is to be applied to believers only or to believers and their children, the obvious conclusion is that baptism is of no real significance, that the church has no more need to have an opinion on this matter than on what color wallpaper will be best for the fellowship hall. Yet it is surely very difficult to square any notion of baptism as a matter indifferent with the frequent and vigorous teaching of Paul on the matter in the New Testament.\n\nThat confessions also delimit the power of the church also reinforces the notion that a church's confession really sets forth the maximum level of theological understanding that can be normatively required from members. This is not to say that individual members cannot and will not deepen their theological knowledge in ways untouched by the confession. Indeed, it should be the hope of every church that the membership will be as theologically well-read and literate as possible. Nevertheless, as the confession sets out what the church considers to be vital, and also sets the material parameters of the church's pedagogical power, we must understand that it represents the maximum that can be officially expected of church members as they mature and grow.\n\nThus, the questions we ministers and elders need to ask ourselves are: What vision do we wish to give our people, from the most recent convert to the long-established church member? Do we want them to think that a six- or ten-point doctrinal statement is all that the mature Christian needs to believe and understand? Or do we want to set before them a more ambitious aspiration, something which comes closer to articulating the whole counsel of God? In this context, a good confession becomes not a stick with which to beat people\u2014the popular image that often grips the mind of many believers\u2014but an exciting map of the territory of biblical truth and something to which to aspire.\n\nThis should also lead us to be wary of the role parachurch organizations play in the Christian life. They are to serve the church, not vice versa. Most, if not all, parachurch organizations have relatively minimal doctrinal statements, at least compared to the great confessions of the Reformation era, and most sideline issues such as sacraments and even sometimes key soteriological doctrines such as election in order to provide a basis for transdenominational cobelligerence. There is much to be commended about many of these organizations, but the danger is one of perception: if they become the thing of primary importance, rather than the church, then the great confessional distinctives of the church are functionally relativized as things of no real consequence. This has the same practical impact upon church pedagogical expectations as churches themselves having minimal doctrinal statements. It is thus crucial that parachurch involvement is kept in perspective by church leaders and by elders: it can be a helpful and encouraging activity but it should not supplant the absolute priority of the local church and of the denomination, for only in these contexts do we find New Testament governance and appropriate elaboration of the whole counsel of God. The old saying, \"What you save them with is what you save them to\" may well be an overstatement, but it contains enough truth for us to take it seriously and to reflect upon the role that doctrinal minimalism (at least by confessional standards) can come to play within established churches.\n\nCreeds and Confessions Relativize the Present\n\nWe noted above that creeds and confessions can help focus the mind of the church on matters of perennial interest because if something has proved significant over the centuries, one can have a reasonable degree of confidence that it is of importance to more than just this day and generation. This, of course, is another way of saying that creeds and confessions relativize the present. This notion is commendable for at least two reasons.\n\nFirst, as noted, creeds and confessions that have proved useful over the centuries are clearly immune to the passing fads and tastes of the present. They speak to issues that the church has found important for generations. Thus, while one might point out the obvious, that, say, the Decrees and Canons of the Council of Trent teach a different understanding of justification from that found in the Lutheran Book of Concord, one would have to agree that both documents witness to the fact that justification is an important biblical doctrine and that all churches need to have some position on the matter.\n\nOne frequent objection to historic confessions is, of course, that this actually prevents them from being relevant and from speaking to the current age. Such objections are usually rooted in the belief that our knowledge of what the Bible teaches has developed to the point where specific doctrines in the confessional documents are no longer biblically credible. This is a serious matter. Central to the notion of confessionalism is that the confessional documents are themselves a normed norm and always subject to correction by the norming norm, a role reserved for Scripture alone. Given this, confessional revision must always be a possibility; this will be discussed in the appendix.\n\nThe second aspect of this advantage of creeds and confessions is that it is profoundly countercultural in a biblical way. What confessionalism does is signal to the church and to the world that the past is in many ways as important, if not more so, than the present. By reciting a creed in the worship service or adhering to a historic confession as part of a congregation's identity, the church makes a powerful statement of her relationship to the contemporary culture. Yes, the present is where we all live and breathe, eat and drink; but the creeds and confessions of the church connect us to the past and indicate that our identity is rooted in that past. This is in line with the thrust of biblical teaching. We noted earlier that Exodus 12 roots the identity of Israel in the present in the recollection of God's mighty acts of salvation in the past. And we also saw that Paul's charge to Timothy was not that he should innovate or take his primary cue from the surrounding culture; rather it was that he should hold fast to the form of sound words that he had been taught by the apostle. Thus, when I took my vows as a minister in the Orthodox Presbyterian Church and agreed to uphold the teaching of the Westminster Standards, I was effectively saying that the church is bigger than my day and generation; its foundations lie in the past; and I am charged with stewarding that truth in the current context, but that truth neither begins nor ends with me.\n\nSuch counterculturalism is important. Theologically, it is vital because salvation is something that was wrought in the past, even as it is applied in the present and will not be fully consummated until some time in the future. Yet there is more to this than straightforward theological significance: it is also important that the church itself cultivate a countercultural culture on this issue; and the liturgical action of using a creed in the worship service and of adhering to a confession as that which defines the church locally and denominationally helps to inculcate precisely such a culture. If the people are saying the Apostles' Creed or the Nicene Creed on a Sunday, if Sunday school classes use the historic confessions as pedagogical guides, and if preachers refer on regular occasion to statements within these documents, then the people will become used to the idea that the church's past is of perennial, vital relevance. The Christian mind is not only doctrinal; it is also marked by a certain attitude to the past. And church practice, as well as church teaching, plays an important role in the cultivation of this.\n\nCreeds and Confessions Help to Define One Church in Relation to Another\n\nAnother advantage to holding to a specific confession is that it allows for the clear, public identification of one church in relation to another. As was argued earlier, all churches and all Christians have a functional confession, the difference being whether one writes it down and makes it public or not. Given this, the public nature of confessions can only be a good thing, as it serves the interests of transparency and ecumenism.\n\nIt serves transparency because it allows those outside to see what a particular church represents. If someone is on vacation in a town with which they are not familiar, or if someone moves to a new area, it is of immense help to be able to identify clearly where the various churches in the locale stand in relation to various issues. To be told \"our church just holds to the Bible\" might appear to be rooted in a high view of Scripture but in fact tells the outsider little about the church beyond its generic commitment to some form of biblical authority. It could be a thoroughly orthodox church or it could be an off-the-wall, snake-handling group to whom all notions of God as Trinity might be utterly alien. Unless one attends the church over a period of time, its cherished doctrinal commitments and distinctives will probably not be immediately apparent (snake handling being, I assume, an obvious exception).\n\nFurther, such transparency does not only serve the visitor or potential new member; it also serves the local church. When someone visits the congregation, it is useful for congregants to be able to point them to a succinct summary of the church's position on key doctrinal topics. A historic confession would seem to be the most obvious candidate for such a role. It is convenient, honest, and transparent. It leaves nobody in any doubt about what the church is and what she teaches.\n\nCreeds and Confessions Are Necessary for Maintaining Corporate Unity\n\nAs noted in chapter 1, we live in an age that fears exclusion, and with good reason. The twentieth century in Europe was one marked from beginning to end by the terrifying results of exclusion. From the Armenian genocide of 1915 through the Holocaust to the ethnic cleansing of the Balkan states in the 1990s, the impact of excluding people, of deciding that this or that group did not belong, was bloody, violent, and undeniable. In the latter part of that century, this no doubt played a part in the rise of philosophies devoted to unmasking how such thinking operated at various levels in society. We also entered a period of Western history where the very idea that one group did not belong, or was somehow inferior to another group, became a profoundly distasteful and disturbing notion.\n\nThe impact of this attitude on the church is significant. After all, only a fool would deny that churches have themselves a poor record on exclusion, with many playing collaborative roles in the various persecutions and massacres of history. From the Inquisition to apartheid, churches have often been part of the problem, not the solution. We noted earlier that this has led to a reaction against any kind of exclusionary aspect of church and, inevitably, to a downplaying of doctrinal distinctiveness. The phrases \"love unites, doctrine divides,\" and its close relative, \"belonging before believing,\" are both symptomatic of this yearning for inclusiveness.\n\nThere is a tragic irony in this contemporary desire to set belonging and believing somewhat in opposition, with priority being given decisively to the former as a precondition of the latter. First, Paul's theology contains no sense of the two being separable in such a way that allows this kind of opposition to exist. Belonging and believing would seem in Paul's world to be two sides of the same coin. Thus, as we noted in chapter 2, Paul himself characterizes deviation from true doctrine as divisive. We might therefore say that to cease to believe is one and the same with ceasing to belong. That has a distasteful ring to modern ears, for all of the reasons noted above; but it is unavoidable as a conclusion if we take Paul seriously. And given that we are routinely familiar with other institutions where exclusion is part and parcel of good institutional health\u2014from professional societies to political parties\u2014we should not allow religion's past to blunt our understanding and application of Paul's teaching.\n\nSecond, while Christianity cannot be reduced to doctrine, to mere teaching, it cannot be meaningfully separated from it either. Even the most basic claims, such as \"Jesus is Lord,\" carry clear doctrinal content that needs to be explicated in a world where, as we have noted before, every heretic has his text and not all who cry \"Lord! Lord!\" actually have any real saving knowledge of God. That this will inevitably involve exclusion is indisputable. That is another reason why setting the bar low for membership is important, on the grounds that membership is made as inclusive as the Bible allows. But it is also important that membership is as exclusive as the Bible demands, and that means that some will not belong because they do not believe.\n\nThe use of confessions as standards of what the church believes and of creeds as corporate expressions of belief in worship services is thus important for underscoring what the church is. If you want to use a contemporary idiom, you could say that they tell the story of who the church is and thus ground its identity in a theological narrative. If, like me, you are comfortable with more traditional terminology, you might say they define who the church is doctrinally. Either way, creeds and confessions establish boundaries of belonging and, by implication, of exclusion. Both are necessary if the church is to have a meaningful corporate identity and unity. Sometimes this will sadly manifest itself in the expulsion of somebody who says he belongs but by his words and actions indicates that such is not the case. That is unfortunate but on occasion necessary. More often, however, the unity will manifest itself in a positive way: the congregation reciting (and rejoicing in) the words of the Apostles' Creed on a Sunday morning; new Christians affirming their belief before the congregation by taking the same vows as the other members have done before them; and worship services marked by a common vocabulary on the lips of all members as they praise their common Lord.\n\nConclusion\n\nAt the end of this chapter, I have little more to add to what I have already said. Each of the above points is grounded in the apostle Paul's concern for the health of the church through her careful stewardship of God's truth, the handing of that down from generation to generation, and the constant rejoicing in the same, which is meant to characterize the Christian life both at a corporate level and for the individual. Perhaps creeds and confessions are not the only way to do this, but they have certainly been the means of choice for so doing for the majority of Christians since the close of the apostolic era, from the Rule of Faith to the present day. If the churches whose cry is \"No creed but the Bible!\" are capable of doing the same, history provides little evidence of this, and, for me, the old adage about why one would wish to reinvent the wheel comes into play at this point. There may be ways of doing the above better; but I am unaware of them. And, indeed, the church throughout history has been unaware of them too.\n\n1Hermeneutical skeptics will object here that the introduction of a creed or confession does not solve the problem of interpretation: as the Bible needs to be interpreted, so do creeds and confessions. Thus, one could end up with an infinite regression of interpretations or, to use the trendier jargon, an endless deferral of meaning. This is not the place to discuss whether texts have meanings. For that, I would refer interested readers to Kevin J. Vanhoozer, Is There a Meaning in This Text? (Leicester, UK: Apollos, 1998). Suffice it to say here that, assuming texts do have meanings, it seems clear that some texts are easier to interpret than others; and creeds and confessions are designed to offer clear and succinct statements of faith. That debates can and do rage over points of interpretation relative to these documents is undeniable; but that the scope of these debates is considerably narrower than those which rage around the Bible is also undeniable.\n\n2For the local church elder, that would be the session, or elder board, of the local church; for a minister, that would the presbytery, or regional body made up of ministers and representative elders from each congregation.\n\n3I deal with the matter of confessional revision in the appendix.\n\n4I am aware that some issues, such as contraception and education, are increasingly contentious. I do not wish to engage the specifics of these matters in this book; my interest here is whether the church has the right to issue specific edicts in these areas rather than simply inculcating general principles that leave the individual free to make appropriate applications in his or her family or private lives.\n\n5This is again where church history becomes important because it allows access to what has been considered important throughout the ages and not simply within the narrow confines of my own present time. \n\n## Conclusion\n\nI started this book by highlighting the instance of a pastor who stood up in his pulpit, held the Scriptures aloft, and declared that the Bible and the Bible alone was his creed. As I pointed out then, and have demonstrated in subsequent chapters, that claim was both naive and incorrect. All Christians have a creed or a confession; all Christians think the Bible means something and that its teaching can be summarized in a different form to that in which it was originally given. The only difference is whether one writes the confession down, so that others may scrutinize it and judge whether its teaching is consistent with Scripture, or whether one refuses to do so, in which case one's beliefs are essentially identified with the teaching of Scripture and placed above such scrutiny. Ironically, such a move makes one's tradition unassailable even as one accuses those who hold to creeds and confessions of doing the same.\n\nThus, the claim to have no creed but the Bible is first and foremost specious; but secondly, it is arguably a contradiction in terms. The Bible itself seems to demand the production of something like a creed or confession. The Pauline imperatives of holding fast to a form of sound words and of guarding the apostolic teaching both push the church toward creedal or confessional formulations and documents. We see hints of these in the New Testament and their rapid emergence in the early postapostolic centuries. The challenge to someone who takes the Bible seriously and yet repudiates the notion of creeds and confessions is: how does one fulfill these Pauline mandates with any degree of confidence? It seems to me that, in the absence of any credible alternative, creeds and confessions are imperatives for the church that takes the Bible seriously, not optional extras and certainly not something that can be decried as sinful, wrong, or unbiblical.\n\nA further point that emerges from the history of creeds and confessions, particularly in relation to the Trinitarian and christological debates of the early centuries, is that Christian theology can only exist in a stable form with a certain ineradicable degree of complexity. The claim that \"Jesus is Lord!\" is a simple enough linguistic construct; but as the church explored that claim, it became clear that a wealth of sophisticated and intricate theology was implied by, and supported and defined, the statement. Creeds and confessions are complex and precise not because their authors were obsessed with details and distinctions but because they were convinced that the claims made by God and for God were such that careful distinctions and precise statement were necessary if orthodoxy was to be articulated and transmitted from place to place and generation to generation.\n\nIn light of the above, and of the many other points made in this book (such as the importance of creeds to worship), creeds and confessions remain of paramount importance to those churches which seek to take the Bible and, more importantly, the God of the Bible seriously. We live in strange times, when the most vibrant strands of conservative, orthodox Protestantism are yet moving away from classic churchly confessionalism even while adopting the name of \"confession\" for the cause.\n\nThere are two dangers here: that a new form of mere Christianity gains a foothold in the camp of the orthodox even while presenting itself as something different, and that there will be a divorce of theology from the life of the organized, particular church under the oversight of office-bearers. Both of these stand at odds with Paul's vision for a sophisticated theology expressed by the church in a form of sound words propagated, protected, and passed on by qualified and duly appointed office-bearers. This move must be resisted by the reassertion of the primacy of the church and by the importance of confessions. Only then can the Pauline vision for the Christian life be truly realized.\n\nThis all sounds rather negative, I realize. I trust it is not really so. Creeds and confessions at their best present the church with beautiful summaries of biblical teaching, which are designed not simply to preserve the faith but also to be part of the very life of the worshiping community. As we saw above, there is a doxological element in creeds and confessions, an element which is even on occasion directly related to the polemics they contain. To say that God became man is to deny that Christ is a mere man, a point of polemic; but it is also to assert the reality and truth of the most amazing and wonderful act of God's grace in human history. We should remember that as we reflect upon which confessions our churches should use. An impoverished theological confession can ultimately lead only to an impoverished Christian life.\n\nThe last few decades have seen some high profile conversions from evangelical churches to Roman Catholicism. It is difficult to generalize, but a couple of themes seem to have emerged as factors in many of these: evangelicalism lacks historical rootedness, and evangelicalism lacks serious doctrinal weight and long-term stability, with its preference for experience, activism, and mere Christianity (whether at the liberal or the conservative end of the evangelical spectrum). I believe there is an alternative to Rome: it is confessional Protestantism. By that, I do not mean the confessional Protestantism that cherry-picks which bits of various Protestant confessions it likes, assembling an eclectic and minimal conservative Protestant consensus. I mean true confessionalism, one that adheres to a particular confession and connects this to a particular church order and polity. That is confessional Protestantism as the Reformers and their successors would have understood it. It is also Christianity as Paul would have understood it: the church, and only the church, is the divine institution, existing by the command and will of God, for the preservation and proclamation of the faith. It also meets both of those perceived lacunae in evangelicalism: it provides historical roots and serious theology.\n\nI hope this book goes some way to persuading those who earnestly wish to follow Paul and to be faithful, biblical Christians, that such is best done in the context of confessional churches. To take the Bible seriously means that creeds and confessions, far from being intrusions into the Christian life, are actually imperatives for the church.\n\n### APPENDIX\n\n## On Revising and Supplementing Confessions\n\nGiven that the Protestant confessions of the sixteenth and seventeenth centuries place themselves under the supreme authority of Scripture, it is obviously a confessional position to hold to the idea that creeds and confessions can be corrected or supplemented. If they are found to be wrong at some point or to fail to articulate the whole counsel of God as needed by the church, they need to be corrected or supplemented with further confessional statements.\n\nGiven this rather obvious point, however, the next question is, how should one go about revising or supplementing a church's confessions? Clearly, it is not something that just any individual church member can do: the burden of this book has been that creeds and confessions are churchly documents, the property of the corporate church not the isolated believer.\n\nTo take the notion of revision first, we need to bear a number of things in mind when approaching the topic. First, we must remember that creeds and confessions are ecclesiastical documents. They are adopted by churches as their standards of belief and thus take on corporate significance not possessed by other writings. Calvin's Institutes are very precious to me and to many in my denomination, but they have no formal status because nobody is required to take vows to uphold their teaching. Debates over how to translate passages in Calvin, or about whether he is right or wrong on a certain point might well be interesting, but they have little or no ecclesiastical significance. Confessions, though, are different: they are corporate documents to which the church is bound by procedural canons, ordination vows, etc. This difference is important when it comes to confessional revision. Any revision must be done by the church, specifically by those in the church charged with ensuring the soundness of her teaching, that is, the elders.\n\nSecond, we need to understand that subscribing to a creed or confession does not mean that we believe every phrase in the document was as well expressed as it could have been or that if we wrote it today we would use exactly the same vocabulary and phrasing. As I read through the Westminster Standards once again in preparation for my ordination vows, there were a number of things that I felt could have been expressed more felicitously. Sometimes there were even things that I would regard as significant omissions. For example, Shorter Catechism 4 reads as follows:\n\nWhat is God?\n\nGod is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice goodness, and truth.\n\nWere I to answer that question today, I would certainly include love as part of God's basic identity. Thus, the response as it stands is arguably deficient; yet, when set within the context of the Catechism as a whole, it is clear that the Westminster divines had a solid understanding of God's love and how it drove the economy of salvation. The lack in the answer to question 4 is odd when taken by itself but is compensated for by the whole.\n\nThus, as I read the Standards in preparation for ordination, I did not make the mistake of confusing the awkwardness or deficiencies of some of the phrasing with fundamental deviations from biblical teaching. Ultimately, I was not subscribing to the idea that the Westminster divines were the greatest theological prose writers. I was subscribing to the fact that they accurately summarized the Bible's teaching on those matters on which they chose to opine in the Standards. Thus, confessional revision is not justified simply on grounds of verbal clumsiness; it is the concepts the words express which is important. We should not propose confessional revision unless we believe the confession is actually wrong in some point.\n\nThird, many creeds and confessions have retained their basic form and matter and yet transcended their original contexts to become the beloved standards of churches all over the world. Thus, any revision to such by one denomination inevitably sets that denomination apart to some extent from others that subscribe to the same standards in their unrevised form. In this way, revision can actually make the documents less ecumenical. The most famous example of this is the addition of the so-called filioque clause to the Nicene Creed at the Third Council of Toledo in 589. This was a Western council whose authority to tinker with the text of the Nicene Creed was denied by the churches in the East. The result was a creed that ultimately provided part of the reason for the Western and Eastern churches to split from each other in the so-called Great Schism of 1054.\n\nThis was of course the greatest division of its kind in the history of the church. Yet even revisions to less universally accepted creeds and confessions can bring with them ecumenical consequences. American Presbyterianism eschews the right of the civil magistrate to call a church council and denies the Establishment Principle, whereby the magistrate is required to maintain the Christian (Presbyterian) religion; both principles are taught in the original Westminster Standards and are dear to the heart of many a Scottish Presbyterian. The American revision is in line with American constitutional law and philosophy, but it means that American and Scottish Presbyterians are not entirely united in their confessional commitments. If ever there were to be a move toward church union between such, this would no doubt prove something of a stumbling block. That is not to say that the revisions are not legitimate or important, but it is to say that they always come with a practical, ecumenical cost, and so should not be undertaken lightly or without reference to the wider church world.\n\nFinally, we must always remember that our own perspective is limited. We live in an age where we want things quickly, if not instantly, and where we often have a tendency to see the latest thing as the most significant and earth-shattering phenomenon. Very rarely does this prove to be the case. Often time is the only means by which to judge which discoveries or developments are truly significant and which ones are dead ends, overstated, or simply wrong. The Nicene Creed is still doing sterling work after over 1,600 years; that fact should make us very cautious about deciding to abandon it just because the latest trendy evangelical guru or the cutting-edge professor at the local university decides that it is outmoded and needs to be replaced. To be frank, they would need to come up with something that looks as if it will do the same job just as well and just as universally for the next 1,600 years before I would want to consider throwing out that which has served so many so well for so long.\n\nThus, any process of confessional revision must take account of the following: as confessions are ecclesiastical documents, they can only be revised by the church. In Presbyterian circles, this means by the presbytery and the assembly of the whole church. Second, it must be undertaken in a solemn and serious manner, with significant prayer, careful investigation into the issues, and extended periods of reflection in order to make sure that any change has been very carefully thought through and is indeed necessary, not a mere stylistic modification.\n\nOne final point is that the history of confessional revision is not a particularly happy one. By and large, churches that have engaged in extensive revision of their confessional standards have generally revised them in a direction that has proved in the long term to be inimical to orthodoxy and the health of the church. This was certainly the case with the PCUSA, whose 1967 Confession has at best proved useless in the maintenance of Christianity of even the vaguest kind at the denominational level; at worst it embodied anti-orthodox elements which served to accelerate the process of theological decline.1\n\nAs a result of this, most orthodox churches have generally resisted the temptation of extensive revision of confessional documents and, when revision has been undertaken, it has been done through established church processes. Some have removed relatively peripheral matters, such as the original Westminster Standards' ruling that a man may not marry his dead wife's sister or the identification of the pope as the Antichrist. Others, rather than removing such have passed church law indicating that the church will not enforce such specific clauses in her courts.\n\nWhen such a change is made by the church, those who are individual officers have, to paraphrase Presbyterian theologian Charles Hodge, three options: they can actively concur with the change; they can passively submit to the change; or they can peaceably withdraw in light of the change. It is, after all, true that confessional churches have not been immune to doctrinal decline or even outright apostasy. That is not the fault of them being confessional, since the same things can be said of nonconfessional churches as well. It is rather a function of the fact that, like all churches, they are staffed and supervised by fallen human beings. Thus, all officers have the right not to have their consciences bound by changes imposed on them by the church relative to the form or content of subscription. What they do not have, however, is the right of permanent protest within the church. Thus, when a change is made, one must support it, submit to it, or withdraw from the particular church or denomination which one considers to have bound one's conscience in a manner one considers illegitimate.\n\nThe second issue is that of supplementing confessional material. Should the church be in the business of adding new documents to which her officers must subscribe? Of course, the history of creeds and confessions is in large part the history of precisely such supplementation: Chalcedon supplements Constantinople; the Westminster Confession supersedes the Thirty-Nine Articles. This is thus a tricky matter to which there is no simple right or wrong answer.\n\nMy own approach to this is one of extreme caution. Much of the pressure for confessional supplementation over the last few decades has been connected to wider political and social issues. Thus, one hears calls for the church to make statements on racism or apartheid or the environment or poverty. One of the most famous church confessions of the twentieth century, the Barmen Declaration, was produced by the anti-Nazi German Confessing Church in order to oppose the nationalism and anti-Semitism that had infected the so-called German Christians. Barmen is thus the classic example of a document designed to speak prophetically to the church at a key moment in time.\n\nTwo things are worth bearing in mind here. First, there is always a place in church life for occasional documents, reports, or statements which make the church's view on a particular topic clear. Opinions may vary as to whether the church should speak directly to political issues, but even churches with a very precise understanding of the church as a spiritual entity will on occasion produce reports on hot theological topics or points where the church is considered to be under most pressure at that moment in time.\n\nSecond, there is\u2014or there should be\u2014a difference between occasional statements and confessionally binding documents. For example, the idea of humanity as made in the image of God, as fallen, as redeemed in Christ, and as looking forward to the general resurrection, is a perennial of the church's teaching. These things apply to all people in all times and all places. Statements on racism, the environment, or apartheid are all much more context specific. They lack ecumenical significance in the broadest sense of the word; and if something lacks ecumenical significance, there is arguably no point in making them part of the church's confessional material, however useful they may be as occasional statements.\n\nIn addition, supplementation is often the lazy option. For example, I would argue that the Bible's teaching on the nature of humanity, as summarized in the Westminster Standards, is actually quite sufficient for making the point that racism is sinful and wrong. The same is true for one of today's hot button theological topics: the New Perspective on Paul (NPP). Does the church need to supplement confessional statements on justification in order to combat the revised understanding of salvation being proposed by NPP advocates? I would argue no. There may be a need for a church report on the matter, showing how the NPP is out of accord with the church's confessional position, but the statements on justification in the Westminster Standards seem to me to be robust and thorough enough to be applicable in a helpful manner to the question. In other words, just because something is not dealt with explicitly in the Standards does not mean that those same Standards are not an adequate confessional basis for the church to address whatever the matter may be.\n\nFinally, of course, the liberty and ecumenicity argument also applies here: the more documents a church requires one to uphold, the more one finds that it is binding and micromanaging the consciences of officers and, indeed, the more barriers it is erecting between one's own communion and those of other people. It may be that one concludes that both are necessary; but one should only do that after long and very careful thought about not only the theological content but also the ecclesiastical consequences.\n\n1This is not to deny that there are congregations and ministers within the PCUSA who have remained orthodox; it is merely to assert that orthodoxy can no longer be guaranteed at a denominational level because of the confessional criteria now in use.\n\n## For Further Reading\n\nThis book has barely scratched the surface of confessions and confessionalism. For those who want to explore the various issues further, there are a number of good books I recommend.\n\nCollections of Confessions\n\nMany creeds and confessions are readily available on the Internet. In book form, the most easily available collection of creeds and confessions, from the ancient church to the nineteenth century, is Philip Schaff, The Creeds of Christendom I (Baker, 1966). A more thorough collection of specifically Reformed confessional documents is the projected three-volume set, edited by James T. Dennison Jr., Reformed Confessions of the 16th and 17th Centuries in English Translation (Reformation Heritage, 2008\u2013). A good collection of Baptist documents is William L. Lumpkin and Bill J. Leonard, Baptist Confessions of Faith (Judson Press, 2011).\n\nThe Use of Confessions\n\nThe classic work is the nineteenth-century essay by Samuel Miller, The Utility and Importance of Creeds and Confessions. A superb collection of essays on the matter of subscription in Presbyterian and Reformed churches is David W. Hall (ed.), The Practice of Confessional Subscription (Covenant Foundation, 2001).\n\nPolity\n\nThis book has argued for the importance of church polity to the practice of confessionalism. The gold standard on Presbyterian church polity remains that of the Victorian churchman, James Bannerman, The Church of Christ (Solid Ground Christian Books, 2009). Other works worth consulting include David W. Hall and Joseph H. Hall, Paradigms in Polity: Classic Readings in Reformed and Presbyterian Church Government (Covenant Foundation, 1994); Edmund P. Clowney, The Church (IVP Academic, 1995); and Guy Prentiss Waters, How Jesus Runs the Church (P&R, 2011). Mark Dever (ed.), Polity: Biblical Arguments on How to Conduct Church Life (Center for Church Reform, 2001) is a good collection of historic essays on the church from a Baptist perspective.\n\nCommentaries on Confessional Standards\n\nMost creeds and confessions are the subject of a significant volume of commentary. I list here my favorite entry-level books on key confessions:\n\nApostles' Creed: J. I. Packer, Affirming the Apostles' Creed (Crossway, 2008)\n\nWestminster Confession: Rowland S. Ward, The Westminster Confession of Faith: A Study Guide (New Melbourne Press, 1996)\n\nWestminster Shorter Catechism: G. I. Williamson, The Westminster Shorter Catechism: For Study Classes (P&R, 2003)\n\nWestminster Larger Catechism: J. G. Vos, The Westminster Larger Catechism: A Commentary (P&R, 2002)\n\nThe Belgic Confession: Daniel R. Hyde, With Heart and Mouth: An Exposition of the Belgic Confession (Reformed Fellowship, 2008)\n\nThe Heidelberg Catechism: Kevin DeYoung, The Good News We Almost Forgot: Rediscovering the Gospel in a 16th Century Catechism (Moody, 2010)\n\nThe Canons of Dordt: Cornelis P. Venema, But for the Grace of God: An Exposition of the Canons of Dordt (Reformed Fellowship, 2011)\n\nThirty-Nine Articles: Gerald Bray, The Faith We Confess: An Exposition of the Thirty-Nine Articles (Latimer Trust, 2009)\n\nBaptist 1689: Samuel E. Waldron, 1689 Baptist Confession of Faith: A Modern Exposition (Evangelical Press, 1989)\n\nLutheran: Charles P. Arand, That I May Be His Own: An Overview of Luther's Catechisms (Concordia, 2000)\n\nHow do we KNOW the stories told by historians are TRUE?\n\nTo what extent can we RELY on their INTERPRETATIONS of the past?\n\nHistories and Fallacies is a primer for dealing with conceptual and methodological problems in history and presents classic historical problems as a way to examine what history is, what it means, and how it can be told and understood.\n\n\"A very good book, full of historiographical wisdom. I recommend it strongly as a sure and encouraging guide to budding historians befuddled by the so-called 'history wars,' and to anyone who is interested in the challenges attending those who represent the history of Christian thought.\"\n\nDOUGLAS A. SWEENEY, Professor of Church History and the History of Christian Thought; Director, Carl F. H. Henry Center for Theological Understanding, Trinity Evangelical Divinity School\n\n\"Because the past shapes the present, a just understanding of the past is important for any individual, society, or church. Here is wise and practical advice for those wanting to write history for others about how to do it well.\"\n\nDAVID BEBBINGTON, Professor of History, University of Stirling\n\n\"Trueman offers here a combination of careful historical analysis coupled with an understanding of the logical and argumentative pitfalls to which historians are liable that is a service to the field and should provide a useful guide to beginning researchers.\"\n\nRICHARD MULLER, P. J. Zondervan Professor of Historical Theology, Calvin Theological Seminary\n\nVisit Crossway.org for more information.\n\n","meta":{"redpajama_set_name":"RedPajamaBook"}}
+{"text":"\n\n\n\nProduced by a Project Gutenberg volunteer from digital\nmaterial generously made available by the Internet Archive\n\n\n\n\n\n\n\n\n\nACROSS THE EQUATOR.\n\n[Frontispiece: TEMPLE, PARAMBANAN.]\n\n\n\n\n ACROSS THE\n EQUATOR.\n\n A HOLIDAY\n TRIP IN JAVA.\n\n\n BY\n\n THOS. H. REID.\n\n\n KELLY & WALSH, LIMITED,\n SINGAPORE--SHANGHAI--HONGKONG--YOKOHAMA.\n 1908.\n [all rights reserved.]\n\n\n\n\nPREFACE.\n\n\nIt was at the end of the month of September, 1907, that the writer\nvisited Java with the object of spending a brief vacation there.\n\nThe outcome was a series of articles in the \"Straits Times,\" and after\nthey appeared so many applications were made for reprints that we were\nencouraged to issue the articles in handy form for the information of\nthose who intend to visit the neighbouring Dutch Colony. There was no\npretension to write an exhaustive guide-book to the Island, but the\noriginal articles were revised and amplified, and the chapters have\nbeen arranged to enable the visitor to follow a given route through the\nIsland, from west to east, within the compass of a fortnight or three\nweeks.\n\nFor liberty to reproduce some of the larger pictures, we are indebted\nto Mr. George P. Lewis (of O. Kurkdjian), Sourabaya, whose photographs\nof Tosari and the volcanic region of Eastern Java form one of the\nfinest and most artistic collections we have seen of landscape work.\n\n\n SINGAPORE, _July, 1908_.\n\n\n\n\nCONTENTS.\n\n\n FIRST IMPRESSIONS OF BATAVIA 1\n\n THE BRITISH IN JAVA 15\n\n BOTANIST'S PARADISE AT BUITENZORG 23\n\n ON THE ROAD TO SINDANGLAYA 33\n\n SINDANGLAYA AND BEYOND 42\n\n HINDU RUINS IN CENTRAL JAVA 49\n\n THE TEMPLES OF PARAMBANAN 58\n\n PEOPLE AND INDUSTRIES OF CENTRAL JAVA 65\n\n THE HEALTH RESORT OF EAST JAVA 73\n\n SUNRISE AT THE PENANDJAAN PASS 77\n\n HOTELS AND TRAVELLING FACILITIES 87\n\n\n\n\nFirst Impressions of Batavia.\n\n\nWhen consideration is given to the fact that Java is only two days'\nsteaming from Singapore, that it is more beautiful in some respects than\nJapan, that it contains marvellous archaeological remains over 1,100\nyears old, and that its hill resorts form ideal resting places for the\njaded European, it is strange that few of the British residents\nthroughout the Far East, or travellers East and West, have visited the\nDutch Colony.\n\nThe average Britisher, weaving the web of empire, passes like a shuttle\nin the loom from London to Yokohama, from Hongkong to Marseilles. He\nthinks imperially in that he thinks no other nation has Colonies worth\nseeing. British port succeeds British port on the hackneyed line of\ntravel, and he may be excused if he forgets that these convenient\ncalling places, these links of Empire, can have possible rivals under\nforeign flags.\n\nThere is no excuse for the prevailing ignorance of the Netherland\nIndies. We do not wish it to be inferred that we imagine we have\ndiscovered Java, as Dickens is said to have discovered Italy, but we\nbelieve we are justified in saying that few have realised the\npossibilities of Java as a health resort and the attractions it has to\noffer for a holiday.\n\nMiss Marianne North, celebrated as painter and authoress and the rival\nof Miss Mary Kingsley and Mrs. Bishop (Isabella Bird) as a traveller in\nunfrequented quarters of the globe, has described the island as one\nmagnificent garden, surpassing Brazil, Jamaica and other countries\nvisited by her, and possessing the grandest of volcanoes; and other\nfamous travellers have written in terms of the highest praise of its\nnatural beauties.\n\nIts accessibility is one of its recommendations to the holiday maker.\nThe voyage across the Equator from Singapore is a smooth one, for the\nmost part through narrow straits and seldom out of sight of islands clad\nwith verdure down to the water's edge.\n\nExcellent accommodation is provided by the Rival Dutch Mail steamers\nrunning between Europe and Java and the Royal Packet Company's local\nsteamers, and the Government of the Netherland Indies co-operates with a\nrecently-formed Association for the encouragement of tourist traffic on\nthe lines of the Welcome Society in Japan. This Association has a\nbureau, temporarily established in the Hotel des Indes in Batavia, to\nprovide information and travelling facilities for tourists, not only\nthroughout Java, but amongst the various islands that are being brought\nunder the sway of civilised government by the Dutch Colonial forces.\n\nAs our steamer pounded her way out of Singapore Harbour in the early\nmorning, islands appeared to spring out of the sea, and seascape after\nseascape followed in rapid succession, suggesting the old-fashioned\npanoramic pictures of childhood's acquaintance. One's idea of scenery,\nafter all, is more or less a matter of comparison. One passenger\ncompares the scene with the Kyles of Bute; another with the Inland Sea\nof Japan, at the other end of the world. Yet, this tropical waterway is\nunlike either, and has a characteristic individuality of its own, none\nthe less charming because of the comparisons it suggests and the\nassociations it recalls.\n\nWe spent a good deal of our time on the bridge with the Captain, who was\ncourteous enough to point out all the leading points on his chart.\n\nThe Sultanate of Rhio lies on the port bow, four hours' sail from\nSingapore. Glimpses of Sumatra are obtained on the starboard, and on the\nway the steamer passes near to the Island of Banka, reputed to contain\nthe richest tin deposits in the world. This tin is worked by the\nGovernment of the Netherland Indies, with Chinese contract labour; and\nthe revenue obtained is an important factor in balancing the Colonial\nBudget. It is interesting to note that the Chinese, who have long mined\nfor gold and tin in the Malay Peninsula and Archipelago, were quite\nfamiliar with the rich nature of Banka's soil two hundred years ago, and\nthat tin from this island was then a common medium of exchange in China\nand throughout the Far East wherever the adventurous Chinese merchant\nhad penetrated.\n\nThe visitor landing at Tandjong Priok, the port of Batavia, after his\nexperience of other Far Eastern ports, cannot fail to be struck by the\nexcellence of the arrangements for berthing vessels and for storing\ncargo. We British people are so accustomed to the idea that our ports\nare the best and our trading arrangements unequalled that we are\nastonished when we discover that our shipping and commercial rivals know\nhow to do some things better than ourselves, and that all wisdom is not\nto be found within the confines of England and among the people who are\nproud to own it as their place of birth. Our Far Eastern ports owe their\nsupremacy to geographical position almost entirely. We have realised\nthat during recent years in Singapore, and in our haste to correct the\nmistakes of former officials and residents, the Straits Settlements paid\nrather heavily when they expropriated the Tanjong Pagar Company which\nowned the wharves, docks and warehouses. Tandjong Priok may not handle\nthe shipping that Tanjong Pagar does, but if they were called upon to do\nso, we have not the least doubt that our Dutch neighbours would rise\nreadily to the occasion.\n\nThere is a Customs examination at Tandjong Priok. In our own case, it\nwas a mere formality, the new duty on imported cameras not applying to\nour well-used kodak, since it was being taken out of the country again.\nBut we could not help contrasting to the disadvantage of Singapore the\nexamination of Chinese and other Asiatic passengers. Theoretically, in\nSingapore, there is no Customs service. It is a free port, and so,\ntheoretically, one may land there free of vexatious examinations, such\nas one experiences at some Continental ports or on the wharves at San\nFrancisco. But, as a matter of fact, they who have occasion to walk\nalong the sea front in Singapore may see Asiatic passengers at any of\nthe landing places turning out their baggage in sun or rain, while\nchentings--the hirelings of the rich Chinese Syndicate which \"farms\" or\nleases the opium and spirit monopolies--examine it for opium or spirits.\nThere is no proper landing place, absolutely no proper arrangements for\noverhauling baggage, with the result that these poor Asiatics are\nsubjected to examination under conditions that are a disgrace to a place\nwhich arrogates a front place in the seaports of the world.\n\nThey do things better at Tandjong Priok.\n\nThere is a brief journey by train to Batavia, and there the visitor,\nhaving handed over his baggage to the care of the hotel runners at\nTandjong Priok, ought to take a sado for conveyance to the particular\nhotel he has selected. The word sado is a corruption of \"dos-a-dos.\" The\nvehicle is drawn by a small pony, and is not comparable with the ricksha\nfor comfort, though the long distances may make the ricksha an\nimpossibility in Batavia.\n\n[Illustration: THE TOWN HALL.]\n\nBatavia is favoured in that it has a choice of several good hotels.\nWhoever selects the Hotel Nederland or the Hotel des Indes will say that\nthe other \"best Hotels in the Far East\" have something yet to learn in\nthe accommodation of visitors, general cleanliness, and moderation of\nprices.\n\nOne of the first things one ought to do after arrival is to obtain the\n\"toelatingskaart,\" at the Town Hall. Armed with this document, which,\nmost probably, he will never be called upon to show, the tourist may\ntravel in the interior. Without it, he may have trouble.\n\nBatavia shares with the French ports of Saigon and Hanoi the honour of\nmore resembling a European town than any other ports in the Far East.\nThis, of course, is a matter of opinion, though it is based on\nacquaintance with every port of importance from Yokohama to Penang,\nincluding the principal ports of the Philippines, and we were somewhat\nsurprised, therefore, when expressing this opinion to a Dutch friend,\nwith his reply:\n\n\"When I left Singapore, with its fine buildings I felt I had said\ngood-bye to Europe!\"\n\nA little probing soon showed that it was only the two and three-storeyed\nhouses that created this impression.\n\n[Illustration: HOTEL DES INDES.]\n\nOne has only to stroll along the Noordwijk in the afternoon and evening\nto appreciate the difference between Batavia and Singapore. After\nsundown, so far as Europeans are concerned, with the exception of the\nlittle life seen under the electric light of Raffles Hotel and the Hotel\nde l'Europe, Singapore is a dead place. Hongkong is no better. In\nBatavia it is different. Up to the dinner hour, and after, there is a\nconsiderable amount of life and light and animation, and if it be a\nstretch of the imagination to compare the Noordwijk or the Rijswijk with\nthe Boulevard des Capuchins in Paris, or its open air restaurants with\nthe Cafe de la Paix, it is at least within comparison to say that the\nresemblance to a Continental town is sufficiently marked to be welcome,\nwhile one can have as choice a dinner or supper, with superb wines, in\nStamm and Weijns or the Hotel des Indes as in the best restaurants of\nLondon and Paris. Not the least noticeable feature of all to the\nobservant visitor will be the punctilio and excellence of the waiting of\nthe Javanese table boys. When one saw the carefulness with which each\ndish was served, and the superior nature of the side dishes, one thought\nwith a shudder of the sloppy vegetables, the dusty marmalade, and the\nslipshod waiting of the China boy in some of the hotels it had been our\nmisfortune to patronise in British Colonies.\n\nIn this quarter, the wives and daughters of the Dutch and foreign\nmerchants drive in comfortable rubber-tyred carriages, having first\ndriven to the business quarter to bring home the \"tuan besar\" or head of\nthe family. Greetings are exchanged with friends by the way, and, while\nthe young folks stroll off in happy groups, the elders alight to drink\nbeer or wine at one or other of the famous open-air restaurants. There\nis a general air of prosperity and a spirit of gaiety which one does not\nusually associate with our Dutch cousins in the depressing humid\natmosphere of Holland. One soon catches the spirit of the place the more\nreadily if one has spent any time on the Continent.\n\nOn band nights the Harmonie or Concordia Clubs, two beautiful and\ncommodious buildings replete with every comfort, become the rendezvous\nof old and young, and dancing is kept up till half-past eight o'clock.\nIt must be confessed that it made one perspire to see the dancers tread\na measure to a popular waltz, but there could be no question of the\nenjoyment of those who participated.\n\nThere are two Batavias. There is the old town, founded in 1619 as the\ncapital of the Dutch East Indies upon the ruins of the ancient city of\nJakatra. This is the portion of the town where the business is done,\nwith the famous Kali Besar, the Lombard Street and Fenchurch Street of\nBatavia.\n\nThe quarter is not particularly attractive. But after experience of the\nfilthy Chinese quarters of Singapore, Hongkong and Shanghai, it is\nsatisfying to European self-respect to observe how Dutch officialdom has\nasserted the claims of hygiene and cleanliness upon the Asiatic\nresidents. The objectionable hanging Chinese signboards are noticeably\nabsent in Batavia, as in all other towns throughout Java, and something\nhas been done to make less clamant the odoriferous articles of Chinese\ncommerce. The Dutch have proved that the Chinese are amenable to\nEuropean notions if only firmness is shown by those in authority.\n\nThen there is the residential town, Weltevreden with its broad\ntree-lined avenues and palatial pavilion hotels and private villa\nestablishments.\n\nIn style, the European houses are quite unlike those erected by the\nSpaniards in the Philippine Islands, or the British in the Malay\nPeninsula. They are not raised to any great height from the ground.\nThree or four wide low steps lead on to a capacious white marble\nverandah, the lofty roof of which is supported by shapely pillars with\nGrecian cornices. Upon the polished surface of the ample hall are strewn\nrugs of beautiful design or the fancy straw matting of the East.\nBed-rooms open on either side from this hall, and at the back, opening\nout upon a spacious court-yard or garden filled with gaily \nflowers or stately palms, is another wide verandah where meals are\nserved. The bath-rooms, kitchen, stables, store-rooms and servants'\nquarters lie beyond the garden. There is everywhere a generous\nappreciation of space, and doubtless the good health enjoyed by the\nDutch ladies and their families so markedly in contrast to the British\ncolonists on the other side of the Equator is largely due to the more\ncomfortable homes in which they are settled. In Java, the bath-room is a\nspecial feature, and only those who have travelled much in tropical\ncountries can appraise it at its true value. It is all in keeping with\nthe thorough cleanliness of the Dutch people, a feature which impressed\nitself upon us wherever we travelled throughout the island. Detached\nfrom every house of any pretensions, there is a smaller pavilion. It\nusually stands in the grounds in front and nearer the roadway, and in\nformer times was spoken of as \"the guest house.\" Nowadays, either\nbecause the Hotels are more comfortable than in olden times or because\nthe railway system has led to a style of life that calls for less\nhospitality for travellers, the guest house is more often let to\nbachelors, who find it easier and cheaper to maintain a small\nestablishment of this sort than the bachelor messes or chummeries of\nSingapore and Penang.\n\nWeltervreden may be compared with a gigantic park, and there are\nresidences sufficiently imposing to please the lover of architectural\nbeauty, even if there is no assertive Clock Tower to emphasise by\ncontrast the hovels of Singapore's region of slums. The idea of keeping\nthe various races to their Kampongs may be contrary to British ideas,\nbut in Java it appears to work satisfactorily enough. It is only in\nrecent years that certain British colonies have been allowed to set\napart reservations for European residence, and it would be well if the\nGovernment of the Federated Malay States, before it is too late,\nintroduced the Kampong system in laying out new towns throughout the\nPeninsula.\n\nA motor-car ride through the residential quarter and round the suburbs\nof Batavia gives one a good idea of the extent of the town, and,\nincidentally, of the merging of East and West in the population. Former\nDutch residents have left their impress in more respects than one, and\none result is a half-caste population which takes a much more prominent\npart in the affairs of the island than is the case, so far as we are\naware, in any British Colony. There are pretty forms and beautiful faces\namong this hybrid race, and we are not astonished that succeeding\ngenerations from the land of s and canals should form alliances that\nwed them for ever to the sunny soil of Java. East may be East and West\nmay be West, but here at least the lie is given to Kipling's\ngeneralisation, false like most generalisations, as to the impossibility\nof their blending.\n\nThe visitor will find the Museums full of objects of interest. On\nKoningsplein, young Holland devotes itself to recreation, and evidence\nis given here and elsewhere throughout the suburbs of the widespread\npopularity of the English game of football. The Dutch do not follow the\nBritish Colonial custom of sending their children to Europe. Many are\neducated and kept under the home influence in Java, and a fine healthy\nrace of boys and girls is being reared to play its part in the new\nNetherlands created by Dutch enterprise and perseverance. Great as is\nthe Java of the present day, there is justification for believing that\nit has a greater future in store.\n\n[Illustration]\n\n\n\n\nThe British in Java\n\n\nIt is a constant matter of regret to British travellers who have visited\nJava that the island, once in our possession, should have been restored\nto Dutch rule.\n\nIt is not our purpose, however, to discuss the reasons for that\nrestoration, contenting ourselves with the reflection that the capture\nof Java was merely part of the plan for breaking the power of Napoleon\nand destroying his dream of dominating the East. The alliance of\nEuropean Powers having succeeded in encompassing the great Frenchman's\ndownfall, there were doubtless good reasons at the time for reinstating\nthe Dutch in an island where they had been established for two hundred\nyears.\n\nA perusal of the history of the British Expedition against Java brings\ninto strong relief the annihilation of space and the improvements in\nmarine travel during the past century.\n\nIt was on April 18, 1811, that the troopships carrying the first\nDivision, commanded by Colonel Robert Rollo Gillespie, sailed from\nMadras Roads. On May 18, they anchored in Penang Harbour, and on June\n1, at Malacca. Here they awaited the remainder of the flotilla, and were\njoined by Lord Minto, then Viceroy of India; Lieutenant-General Sir\nSamuel Auchmuty, Commander-in-Chief; and Commodore Broughton. While\nhere, the British learned that Marshal Daendels, the Dutch\nGovernor-General, had been recalled, and that General Janssens, with a\nlarge body of troops from France, had landed and taken over the command\nin Java.\n\nMarshal Daendels had been the Governor-General when the Colony was taken\nover by the Crown of Holland from the Dutch East India Company. He has\nleft the mark of his influence upon the Colony to this day, and many of\nthe public works that remain as evidence of the pioneer days were due to\nhis force of character and initiative. Some of his methods may not\ncommend themselves to us in these more humane and enlightened days, any\nmore than they were approved by his great English successor, Sir\nStamford Raffles, such, for instance, as his construction of the\npost-road from Anjer Head to Banjoewangi, a distance of over 700 miles,\nat the cost of from twelve to twenty thousand lives; but it is not\nalways easy to estimate at a distance of a hundred years the peculiar\ndifficulties and conditions under which European Governors administered\nan oriental Colony. If, at times, he exceeded his instructions, as\nBritish Governors also had to do before they came under the thralldom\nof a Colonial Department at the end of a telegraph cable, we can forgive\nmuch in a man who accomplished so much.\n\nSir Stamford Raffles is careful to explain in the preface of his\n\"History of Java\" that as \"in the many severe strictures passed upon the\nDutch Administration in Java, some of the observations may, for want of\na careful restriction in the words employed, appear to extend to the\nDutch nation and character generally, I think it proper explicitly to\ndeclare that such observations are intended exclusively to apply to the\nColonial Government and its officers. The orders of the Dutch Government\nin Holland to the authorities at Batavia, as far as my information\nextends, breathe a spirit of liberality and benevolence; and I have\nreason to believe that the tyranny and rapacity of its Colonial officers\ncreated no less indignation in Holland than in other countries of\nEurope.\"\n\nOn June 11, the British armada set out on the final stage of its\njourney. We can imagine the imposing show it made as it lay in the\nroadstead of Malacca, now shorn of its ancient importance and long since\nsuperseded as the foremost shipping port in the Far East.\n\nThe squadron consisted of four line of battle ships, fourteen frigates,\nseven sloops, eight Honourable East India Company's cruisers,\nfifty-seven transports and several gunboats--altogether over 100 sail.\nComposed equally of European and Indian troops, there were upwards of\n10,000 men under Sir Samuel Auchmuty's command. The European troops\nincluded the 14th, 59th, 69th, 78th, and 89th Regiments of Infantry,\nRoyal Artillery, and Royal Marines, and a small detachment of Royal\nEngineers.\n\nA course was set for a rendezvous off the coast of Borneo, and on August\n4, 1811, a landing was effected at Chillingching, a village about ten\nmiles east of Batavia. To the astonishment of the British Commander, his\nlanding was not opposed, the defending force being concentrated in the\nneighbourhood of Weltervreden and Meister Cornelius, to-day the thriving\nresidential suburbs of Batavia.\n\nGeneral Janssens rejected Lord Minto's summons to surrender.\n\nOn August 10, Batavia was in the hands of the British troops, and on\nthat day, after two hours of hard fighting, Weltervreden was captured,\nthe 78th Highlanders having a heavy casualty list amongst their\nofficers.\n\nThe French troops bravely contended every foot of ground, and battles,\nwith heavy losses on both sides, were fought on August 22, August 24,\nand August 26. Colonel Gillespie, who led the advance in each of these\nengagements, performed prodigies of bravery in the latter fight, for we\nread that \"Colonel Gillespie took one General in the batteries, one in\nthe charge, and a Colonel, besides having a personal affair in which\nanother Colonel fell by his arm.\"\n\nAltogether, the British captured three General officers, 34 field\nofficers, 70 captains and 150 subaltern officers in these fights.\n\nThe rout of the enemy was complete. General Janssens made his escape to\nBuitenzorg, thirty miles distant, with a few cavalrymen and the remnants\nof his army of 13,000 men. He did not remain here long, but fled\neastwards.\n\nA British force was shipped to Cheribon, where a large number of French\nofficers were captured; and the port of Samarang was next attacked, with\nthe object of forcing General Janssens back upon Solo, while the eastern\nend of the island was occupied by another British force. On September\n10, an action was fought outside Samarang, and Janssens, defeated,\nretreated to Fort Salatiga; but eventually, being deserted by his\ntroops, he opened up negotiations for capitulation.\n\nThis must have been a bitter experience for General Janssens, for it was\nnot only the crowning misery of his defeat but marked the end of his\nmilitary career, assuming that his Imperial master retained his power in\nEurope.\n\n\"Souvenez vous, Monsieur,\" Napoleon is reported to have said to him\nupon taking up his appointment, \"Qu'un General Francais ne se laissa pas\nprendre une seconde fois!\"\n\nThe island having been wrested from the French, the British authorities\nset about the reform of the civil administration. This was not to be\naccomplished, however, without a test of strength between the natives\nand their new masters. An act of treachery soon called the troops into\nthe field again.\n\nDuring the Governorship of Marshal Daendels, the Sultan of Djocjakarta\nhad been the most turbulent and intriguing of the native princes, and\nhis conduct immediately after the British occupation gave occasion for\nserious uneasiness. Mr. Stamford Raffles, who had been appointed by Lord\nMinto Lieutenant-Governor of Java in December, 1811, went in person to\nsee the Sultan. A treaty was entered into, under which the Sultan\nconfirmed to the Honourable East India Company all the privileges,\nadvantages and prerogatives which had been possessed by the Dutch and\nFrench authorities. To the Company also were transferred the sole\nregulation of the duties and the collection of tribute within the\ndominions of the Sultan, as well as the general administration of\njustice in cases where British interests were concerned.\n\nThis expedition of Mr. Raffles seems to have had exciting experiences,\nfor we read:\n\n \"The small British escort which accompanied Mr. Raffles,\n consisting only of a part of the 14th Regiment, a troop of the\n 22nd Light Dragoons and the ordinary garrison of Bengal Sepoys\n in the Fort and at the Residency, were not in a condition to\n enforce terms anyway obnoxious to the personal feelings of the\n Sultan. The whole retinue, indeed, of the Governor were in\n imminent danger of being murdered. Krises were actually\n unsheathed by several of the Sultan's own suite in the Audience\n Hall where Mr. Raffles received that Prince, who was accompanied\n by several thousands of armed followers expressing in their\n behaviour such an infuriated spirit of insolence as openly to\n indicate that they only waited for the signal to perpetrate the\n work of destruction, in which case not a man of our brave\n soldiers, from the manner in which they were surrounded, could\n have escaped.\"\n\nFor a time, however, an open breach of the peace was averted by the tact\nof Mr. Raffles and the outward appearance of bravery of the officers and\nmen accompanying him.\n\nSeveral expeditions were made into the interior to put down petty\nbrigands, in much the same way as the Dutch are engaged in Flores and\nCelebes to-day, and a more imposing display of military force had to be\nmade in Sumatra.\n\nIn the following year, the Sultan of Mataram in Djocjakarta again became\ntroublesome, and it was found necessary to send a strong expedition\nagainst him. On June 20, the famous Water Castle at Djocjakarta was\ncaptured by assault, and the Sultan taken prisoner. He was exiled to\nPrince of Wales Island (Penang), and the Hereditary Prince was placed on\nthe throne. The ruling native at Solo, who rejoiced in the imposing\ntitle of Emperor, made terms with the Lieutenant-Governor, and peace was\nestablished throughout the island, and was not disturbed seriously\nduring the remainder of the British occupation.\n\nMr. Raffles set himself to establish a more humane administration than\nhad hitherto prevailed, and anyone who wishes to realise the\nthoroughness with which this able administrator set himself to the task\nshould read his \"History of Java.\" It is replete with shrewd\nobservations of the native customs, industries, antecedents, and\nlanguages, and shows how little change has been effected in the\ncharacter and domestic customs of the people during the last hundred\nyears.\n\nThe essence of his policy of administration is contained in the\nfollowing sentence written by him:--\"Let the higher departments be\nscrupulously superintended and watched by Europeans of character; let\nthe administration of justice be pure, prompt and steady;\" and it is\nsatisfactory to one's sense of patriotism to know that that is the\nspirit which pervades British administration in her Crown Colonies\nto-day.\n\n\n\n\nBotanist's Paradise at Buitenzorg.\n\n\nTo the Singaporean visitor to Java there is a melancholy interest in the\nlittle monument erected in the Garden at Buitenzorg by Sir Stamford\nRaffles to the memory of his wife, who died during his residence there.\n\nIn the conditions under which the island was restored to Holland, it was\nstipulated that the monument, in the form of a little Greek temple,\nshould be cared for by the Dutch. The trust has been fulfilled, and\nthose of us who take interest in the historic chances and changes of\nBritain's possessions in the Far East and the personal influence of the\nbuilders of the Empire, can find food for reflection in the sacrifices\nmade by those men and women who are ever found on the Empire's\nfrontiers. The sight of this memorial among the kanari trees in the\ntropical island of Java makes us think of the tablet in the little\nparish church on the hill at Hendon, near which this woman's husband\nlies buried.\n\nThe inscription runs as follows:--\n\n \"Sacred to the memory of Olivia Marianne, wife of Thomas\n Stamford Raffles, Lieutenant-Governor of Java and its\n dependencies, who died at Buitenzorg on the 26th November, 1814.\n\n \"Oh thou whom ne'er my constant heart\n One moment hath forgot.\n Tho' fate severe hath bid us part\n Yet still--forget me not.\"\n\nThe traveller who has only a fortnight or three weeks to devote to Java\nmust awake betimes. In any event, he must needs be early to take\nadvantage of the express trains, and in our case we had only a day to\ndevote to Buitenzorg, where the Governor-General of the Netherland\nIndies has his palace.\n\nWith the exception of the short run from Tandjong Priok, it was our\nfirst acquaintance with the railway service, and when we saw the crowd\nawaiting to entrain at Weltervreden Station we decided to travel\nfirst-class, contrary to the advice of our friends. It was well we did\nso on this occasion, for the train was overcrowded; but afterwards we\ntravelled only by the second-class, and found it as comfortable as one\ncould wish. Indeed, so few persons travel in the first-class\ncompartments of the trains that we are astonished that any are retained\nby the management. Throughout Java we found the railway service\nexcellent in every respect. The carriages are comfortable. Ample\naccommodation is given for each person. It is possible to stow away a\nconsiderable amount of barang or baggage in the carriages, and full\nadvantage is taken of this facility by the Dutch and native travellers.\nThe lavatory accommodation is better than we have seen it in the fast\nexpresses on the principal lines in England, and on the through service\nexpresses there are restaurant cars where meals may be partaken of at a\nmoderate tariff. We cannot say we always found the food palatable, for\nthe Chinamen who are in charge appear to have a fixed idea that the\n\"beef-stuk,\" which is the piece de resistance, should be served up raw.\nIn course of time, doubtless, the railway management will be able to\nturn its attention to the commissariat arrangements, with a view to\ntheir improvement, and, when they do so, we hope they will leave out the\nbeefsteak altogether and provide more variety and daintier, more\ninviting, and more palatable viands.\n\nA fair rate of speed is maintained, and it is possible to go from\nBatavia to Sourabaya, at the other end of the island, in two days. The\ntrains, of course, as in the Federated Malay States, run only from\nsunrise to sundown, and the through traveller between the two principal\ntowns must sleep the night at Maos, where a commodious pasanggrahan or\nrest-house provides clean, comfortable accommodation and wholesome food.\nOnly on two occasions were we belated on the railway, and both instances\nwere due to the one cause,--a wash-out on the line at Moentilan, the\nresult of a severe thunder and rain storm on the previous day and night.\nThe train was run down cautiously to the gap, passengers crossed over on\na temporary bridge to the train waiting on the other side, and the\nbaggage was transferred by a host of coolies. All this had to be done in\na torrential rain-storm, but the railway officials did all in their\npower to make the conditions as little disagreeable as possible, and the\nonly inconvenience was the late arrival of some of the baggage at\nDjocjakarta.\n\nThere was not much of interest on the morning run to Buitenzorg, but the\nDutch lady who carried on an animated conversation with four gentlemen\nfor the whole of the hour and a half introduced to us the possibilities\nfor expression in the Dutch equivalents of \"Yes\" and \"No.\"\n\nWe had been prepared by Miss Scidmore's book for the beauties of\nBuitenzorg, and for once expectation was more than realised.\n\nThe Dutch Governor-General van Imhoff was certainly well advised when he\nselected this position as the official residence of the\nGovernor-General, and the Dutch horticulturists, than whom there are\nprobably none better, deserve to be congratulated upon the garden city\nthey have created out of the primeval jungle.\n\nPart of the old palace was built by Governor-General Mossel, one hundred\nand fifty years ago, and the original received additions during the\nreigns of Daendels and Raffles. This structure was destroyed by an\nearthquake in 1834, and the new palace, the first glimpse of which one\nreceives across an artificial lake, is a worthy residence for the\nadministrator of the Dutch Indies. The surface of the lake is studded\nwith lotus flowers and victoria regia, and the little island in the\ncentre displays a wealth of the red or rajah palm, feathery yellow\nbamboo, and dark-green foliage which the lake mirrors in ever-changing\npictures.\n\nAn Alma Tadema or a Marcus Stone would revel in the flowers and marbles\nof the palace, with its broad stairs and corridors and fine Ionian\ncolumns and cornices; and a Landseer or a MacWhirter might find endless\nsubjects in the deer park by which it is surrounded.\n\nThe garden is a botanist's paradise. Tropical treasures from Nature's\nstorehouse, collected by successive Directors, are arranged with care\nand precision characteristically Dutch. It was established in 1817 by\nProfessor Reinwardt, and many distinguished botanists who have left\ntheir mark in the scientific world studied here and added to the\ncollections. As may be imagined, the Dutch were not content with a mere\nshow place for tropical specimens, and they established five mountain\ngardens where experiments are conducted, for practical and scientific\npurposes, in the cultivation of flowers, plants, vegetables and trees\nusually found in temperate regions. These gardens are situated in the\nmountains to the south--at Tjipanas, Tjibodas, Tjibeureum, Kadang Badoh,\nand on the top of Mount Pangerango, that is to say, at heights ranging\nfrom 3,500 ft. to 10,000 ft. The garden at Tjibodas remains, and at the\nGovernor-General's summer villa at Tjipanas one might imagine one's-self\nin a private garden in Surrey or Kent.\n\nIn the buildings at Buitenzorg, facilities are afforded for foreign\nstudents, and at the time of our visit a Japanese Professor, from the\nTokio University, who had studied for three and a half years in Berlin,\nwas making an exhaustive investigation on scientific lines. Everything\nthat can be of service to students of botany is to be found here in the\nmuseum, herbarium and library.\n\nThe general herbarium has been arranged on the Kew model. Besides a\nlarge collection of plants made by Zollinger between 1845 and 1858, it\ncontains the valuable collections gathered by Teysmann, between 1854 and\n1870, throughout the Malay Archipelago. Specimens by Kurz and Scheffer\nare also found, together with other recent collections of plants from\nBorneo and adjacent islands. Duplicates from the Herbarium at Kew\nGardens and from several of the more famous European herbaria are to be\nfound here, as well as numerous specimens from the botanical\ninstitutions of the British Colonies.\n\nThe Herbarium Horti contains the necessary materials for the compilation\nof the new catalogue of the Botanic Gardens, and the Herbarium\nBogoriense contains plants to be found in the neighbourhood of\nBuitenzorg.\n\nBesides specimens of fruits, there is a comprehensive technical\ncollection in the Botanical Museum--fibres, commercial specimens of\nrattan, india-rubber, and gutta-percha, barks for tanning purposes,\nPeruvian barks, vegetable oils, indigo samples, various kinds of meal,\nresins and damars. There is also a section devoted to forest and staple\nproduce.\n\nFuller details of the gardens and environs of Buitenzorg may be found in\nthe handbook published by Messrs. G. Kolff and Co., Batavia.\n\nOne need not be wholly a scientific investigator to appreciate the\nbeauties of Buitenzorg. There is here one view which has been described\nover and over again, oftentimes in the language of hyperbole--the view\nof the Tjidani Valley from the verandah of Bellevue Hotel. It is,\nindeed, difficult to avoid the use of extravagant language in the\nattempt to describe this beauty spot of Nature.\n\nThough he was writing of a beautiful woman, F. Marion Crawford might\nhave been describing some beautiful landscape when he wrote in his own\nexquisite style:--\n\n\"I think that true beauty is beyond description; you may describe the\nchangeless faultless outlines of a statue to a man who has seen good\nstatues and can recall them; you can, perhaps, find words to describe\nthe glow and warmth and deep texture of a famous picture, and what you\nwrite will mean something to those who know the master's work; you may\neven conjure up an image before untutored eyes. But neither minute\ndescription nor well-turned phrase, neither sensuous adjective nor\nspiritual smile can tell half the truth of a beautiful living thing.\"\n\nThe noble Roman, prompted to exclaim \"Behold the Tiber\" as he stood on\nthe summit of Kinnoull Hill and gazed upon the fertile valley of\nScotland's noblest stream, saw no fairer sight than this veritable\nGarden of Eden in Equatorial Java.\n\nSeen in the afternoon when the setting sun is casting long shadows over\nthe landscape, the scene in the Tjidani Valley is calculated to arouse\nthe artistic senses of the most insusceptible. Miles away, the Salak\nraises his majestic cone against the blue sky. In the distance, the\nmountain forms a purple background for the picture, purple flecked with\nsoft white patches of floating cloud. Beneath his massive form, colour\nis lost in shadowy but closer at hand are the dark pervading greens of\nthe trees and vegetation, palms and tree ferns and banana trees helping\nby their graceful form to provide the truely tropical features, while\nthe equally graceful clumps of bamboo sway and creak in the light\nbreeze, their pointed leaves supplying that perpetual flutter and\nmovement which one associates with the birches and beeches of one's\nnative land. The cultivated patches on hillside and valley are rich in\ncolour. Here, the yellow paddy is ripening for the sickle; there, it is\nbright green; alongside, the patient buffaloes are dragging a clumsy\nwooden plough through water-covered soil to prepare for the next crop.\nThe lake-like patches reflect weird outlines, and one almost imagines\nthat they catch the brilliant colours from the sun-painted clouds.\n\nDown the valley, crossing the picture from left to right is the\nriver--the Tjidani,--a broad shallow stream when we saw it, in which\nmen, women and children are constantly bathing. From the compact kampong\nnestling among the trees, the native women, clad in bright \nsarongs, came with babies, who take to the water as if it were their\nnatural element. Merry shouts of laughter ascend from the valley as the\nyoungsters splash about and chase each other. Everything suggests\nbeauty and peace and contentment, and as one drinks in the scene it is\nborne in upon one that the comparison with the Garden of Eden is not\ninapt. What could one wish for more than a beautiful, bounteous land and\na happy, contented people!\n\n\n\n\nOn the Road to Sindanglaya\n\n\nLong before sunrise, the sound of merry voices arose from the valley.\nAlready the natives were bathing in the Tjidani, and, when the light\ncame, the primeval life on which the sun had gone down was reproduced in\nthe model-like scene spread out before us. Our kreta for the journey\nover the Poentjak Pass had been ordered for six o'clock, but with\nun-Oriental punctuality it was a quarter-past live when the sound of\ncarriage wheels broke in upon our dreams.\n\nWhile we sipped our morning coffee,--Java hotel coffee has improved\nsince Miss Scidmore anathematised it in 1899,--the sun's rays began to\npeep over the shoulder of the Salak, and dispelled the morning mists on\nriver and valley. The Salak's fretwork crater stood out entirely\nclear--his form a purple background to the picture gradually unfolding\nitself. Nature was everywhere awake. Children's voices in play blended\nwith the songs of early workers proceeding to the fields. Butterflies\nflitted and floated like detached petals from the flowers. Distance\nconverted human figures into larger butterflies, yellow and orange,\npink and blue and red. If it were beautiful in the evening, the scene\nwas enchanting in the morning, and it was with reluctance that we obeyed\nthe summons to early breakfast, and followed our barang into the kreta\nto begin the journey to Sindanglaya.\n\nIt was half-past six o'clock when we were salaamed out of the courtyard\nof the Bellevue by the hotel \"boys.\"\n\nThe kreta was not a handsome affair. In fact it was one of the most\ndisreputable vehicles it has ever been our misfortune to travel in, and\nwhen we made acquaintance of the road it had to travel over we must give\nthe owner credit for an abundant faith in the toughness of the kreta. It\nwas a cross between the carromata of the Philippines and a covered\ndog-cart. There was no aid to mount. By a series of gymnastics we\nmanaged to get into the driver's seat--our own was behind his but also\nfacing to the front. In attempting to get there, a sudden movement of\nthe team sent us plunging into the barang, and, in extricating\nourselves, head came in contact with the roof and hat went overboard.\n\nEventually we went off with a bound along the main street of Buitenzorg,\nscattering the fowls obtaining a precarious living in the roadway, and\nsending cats and dogs and goats flying for safety into the houses.\n\nWe had now time to examine the points of our team. It was composed of\nthree tiny Battak ponies. Two were brown, and one a piebald in which a\ndingy chestnut strove for mastery with a dingier white. No two ponies\nwere the same in size. One was in the shafts; the other two were in\ntraces alongside. They tapered in size from right to left--the piebald\non the left. The giant of the group had a nasty temper, and when lashed,\nas he was frequently during the drive, vented his anger upon the patient\nbrute doing the lion's share of the work in the shafts. Upon the whole\nthey did their work extremely well, for a great deal was asked of them,\nand they scarcely deserved the almost continuous flogging to which they\nwere subjected by our driver.\n\nHaving travelled over the road from Buitenzorg to Sindanglaya by the\nPoentjak, without reserve, we advise pilgrims to Sindanglaya to\npatronise the road from Tjiandjoer. The local guide book remarks with\ntruth: \"The main road to the Poentjak being very steep, it does not\nafford a quick mode of travelling. At Toegoe, an extra team of horses\nmust be added--or karbouws (water buffaloes) used instead of the horses,\nto pull the carriage at a slow pace up the mountain. Good walkers may,\ntherefore, be advised to do this part of the road on foot, which will\ntake them about an hour and a half. By doing so they will be more able\nto admire this marvellous work of Governor-General Daendels.\"\n\nWe suspect there is a touch of Dutch satire in this last remark. We have\ntravelled the road, and we are not prepared to parody the old Scot's\nsaying:--\n\n \"If you'd seen this road before it was made,\n You'd lift up your hands and bless General Wade\"\n\nDaendels may have been an admirable gentleman, a brave soldier, and a\nclever administrator, but his engineering skill did not equal his other\nqualities. It would have been much better if the road had never been\nmade. Surely no highway was ever more badly graded, and we are not\nastonished that a practical people like the Dutch set themselves to\nconstruct a more sensible road by way of Tjitjoeroeg and Soekaboemie. We\nhave seen paved mountain paths in China more inaccessible, but not much,\nand when we dashed up to the Sindanglaya Hotel at 12.15, we thought more\nhighly of the team that had pulled us over the Pass than we could have\nbelieved when we formed our first early morning prejudices.\n\nNeedless to say, it is not a road for a motor car. It would be\ninadvisable to adopt this route to Sindanglaya if the party included\nladies. But, if they have a taste for mountaineering, baggage should be\nsent by rail to Tjiandjoer under the care of some of the party, and\ncarriages dispensed with at Toegoe and the remainder of the journey made\non foot. As it was, a good deal of our journey up had to be made on\nfoot over unblinded loose road metal.\n\nGoing down the other side the driver led the ponies for about a quarter\nof a mile, and then joined us in the kreta. That downward trip was the\nmost perilous we ever made in anything that runs on wheels, except a\ntrain journey from Manila to Malolos during the Filipino insurrection in\n1899. Jack London, the Californian novelist, once told us that life\nwould not be worth living if it were not for the thrills. We had more\nthrills than we care to have crowded into one hour on that down-grade\nrun from Poentjak to Sindanglaya. Several times, we retrimmed at the\nrequest of the driver, and we kept the barang from falling upon him,\nwhile he manipulated our three rakish adventurers from Battak. When an\nunusually severe lurch nearly precipitated us into the deep storm-water\nchannel on the left or the carefully-irrigated paddy fields on the\nright, Jehu turned round and grinned a grin of fiendish appreciation,\nwhilst we thanked with fervour the merciful Providence who preserved us\nfrom destruction, and wondered how long one could hold out with a broken\nlimb, without surgical help, should the worst happen. It is the\nunexpected that happens. We got to Sindanglaya without any more serious\ndamage than a bottle of Odol distributed amongst our best clothes.\n\nGovernor-General Daendels seems to have had a high opinion of this\nremarkable highway. We read: \"The obstinacy with which he carried\nthrough his scheme of constructing the main road to the Preanger\nRegencies across this summit is really amazing. He never shrank from the\nterrible death-rate among the wretched labourers, nor from the\ndifficulties and enormous cost to keep such a road in good condition,\nfor, especially in the west monsoon, heavy rain-showers are continually\nwashing the earth off the road. Yet it was by no means necessary.\" Let\nthis be Governor-General Daendels' epitaph!\n\nHad not one's attention been distracted by the eccentric performances of\nthe kreta, one might well have admired the scenery. Close at hand, the\nroad teems with fascinating pictures of native life. Only occasionally\ndoes one see a really beautiful face, but there is a pretty shyness such\nas one seldom sees on the roads of a European country. Although we read\nof the thirty millions of people in Java, there is still, apparently,\nroom for more, and nearly every woman has a brown baby slung upon the\nhip and others dragging on her sarong, or seeking to efface themselves\nbehind her none too ample form. At intervals, old women or young\nchildren keep shop, either in nipa huts or on mats under the shade of a\nkanari-tree. In the kampongs or collections of neat little huts which\npunctuate the way, a pasar (market) is being held, haberdashers with\ncheap glass and fancy wares being in juxtaposition with dealers in\nsarongs and the sellers of fruits and vegetables. On the stoeps of some\nof the houses, groups of women spin or weave cloth for the native\nsarong; some make deft use of the sewing machine of foreign commerce.\n\nThe road is fringed by a variety of trees and plants which only a\nbotanist would attempt to describe. Colour is given to this fringe by\nthe magenta bougainvillea, the red hibiscus, the pale blue convolvulus,\nthe variegated crotons, and the orange and red of the lantana, and at\nplaces the poinsettia provides a predominating red head to the\nhedge-like greenery. Palms and tree ferns and feathery clumps of young\nbamboo are called to aid by Nature's landscape gardener; but they do not\nshut out the verdure-clad ravines that mark a waterway or the terraced\nrice-fields which climb almost to the top of the highest summits.\n\nWe thought we had seen the acme of perfection in rice cultivation and\nirrigation in China and Japan. But here in Java, we have seen more to\nexcite the admiration in this respect than in either of these countries.\nOne can only marvel at the completeness of the system of irrigation.\nRice is in all stages of cultivation, from the flooded paddy field to\nthe grain in the ear being reaped by the gaily butterflies of\nwomen. Water buffaloes drag a primitive plough through the drenched\nsoil, while the bright-faced young ploughboy, by what appears to be a\nsuperhuman effort, balances himself precariously on the implement.\n\nOn the left, we pass tea gardens, the tufty bushes low to the ground.\nWhat strikes us first is the amazing regularity of the rows and the\ncleanness of the ground. An aroma of tea in the making escapes from the\nroadside factory and agreeably assails our sense of smell as we jolt\npast in our kreta.\n\nWe reached Kampong Toegoe at nine o'clock, refreshed both men and\nbeasts, and harnessed two more ponies with long rope traces to help us\nto the summit of the Pass, which was reached at eleven o'clock. Here we\nmade a deviation on foot to the Telega Warna (Colour-changing Lake)\nwhile the ponies rested for the downward journey. The path is a\ndifficult one, and the lake itself is less interesting than the lovely\nvegetation by which it is surrounded. Ferns and bracken cover the\nhillside, pollipods predominating, orchids cling to tree stems, and\nhigher up, the curious nest-fern and various forms of plant life attract\nattention. Tree is woven to tree by a network of mighty lianas.\n\nThe lake itself lies in what must have been the crater in the\nprehistoric period of activity of Megamendoeng. It is 100 metres in\nwidth, circular in shape, and about 100 fathoms deep. Fish are found in\nthe lake, and they are regarded with veneration by the natives.\n\nThe steepness of the heavily wooded wall that rises hundreds of feet\nsheer round three sides reminds one of the geyser-studded old crater of\nUnzen, in the island of Kyushiu in Japan, \"Its gleaming mirror,\" the\nguide book says, \"exhibits a wonderful luxury of tints and colours,\nshifting and changing whenever the gentle mountain breeze ruffles the\nsmooth surface.\" We did not stay a sufficiently long time to experience\nany wonderful changes on the lake itself, but the surroundings are\nloaded with charm. The visitor to Sindanglaya should certainly not\nneglect to make the trip to the lake. We would recommend an excursion on\nfoot from the hotel.\n\nOnce over the Pass, the view on the other side of the large basin-shaped\nplateau in which Sindanglaya lies is more attractive than on the\nBuitenzorg side, and, as we were to find on the following morning, a\nbetter idea is obtained of the wonderful industry of the people, and the\nremarkable extent to which the cultivation of the mountain s is\ncarried on by them.\n\n\n\n\nSindanglaya and Beyond.\n\n\nWe had not gone far on our travels before we realised the\npresumptuousness of our attempt to \"do\" Java in a fortnight. It would\nrequire weeks to drink in all the subtle beauties and influences of\nBuitenzorg, to get the atmosphere of the place; and to derive the\nfullest measure of benefit and enjoyment from the visit to Sindanglaya,\none would require at least a fortnight.\n\nIt will ever be matter for regret that we were unable to devote more\ntime to the beauty spots of Western Java or to make the various\ninteresting and health-giving excursions from Sindanglaya's comfortable\nhotel. We have already said that the ride over the Poentjak Pass should\nbe avoided and the train taken from Buitenzorg to Tjiandjoer. The train\nleaving Batavia (Weltervreden Station) at 7.25 a.m. and Buitenzorg at\n8.44 reaches Tjiandjoer at 12.04. Here, if a carriage has been ordered\nin advance, a representative of the Sindanglaya establishment meets\npassengers, and the journey to the hotel is negotiated in two hours at a\ncost of two and a-half guilders. From Buitenzorg to Sindanglaya the hire\nof a carriage for passenger and baggage is nine guilders; from\nSindanglaya to Buitenzorg it costs seven guilders. The train fare from\nBatavia to Buitenzorg is three guilders for first-class and two guilders\nfor second; from Batavia to Tjiandjoer, it is eight guilders first-class\nand four guilders and seventy-five cents second.\n\nThe hotel, which consists of one main building with a number of small\ndetached pavilions surrounded by roses and other flowers of the\ntemperate zone, is situated on the s of the Gedeh, and is 3,300\nfeet above sea level. At this level one is able to move about long\ndistances during the day without becoming exhausted, and in the evening\nthe air is delightfully cool, falling just below 70 degrees the night we\nslept there. There is a tennis court, and the manager spoke of laying\ndown another, and with billiards and skittles in the evening and a hot\nspring swimming bath, near the Governor-General's villa, for healthful\nrecreation in the daytime, one need not feel too much the absence of\ncity life and companionship. The tariff is the moderate one of six\nguilders a day, but it is reduced to five guilders per day when a stay\nof a week or more is made.\n\nThe Governor-General's summer residence, Tjipanas, is here, a quarter of\na mile from the hotel. It is a prettily situated bungalow residence,\nstanding quite close to the main road from Tjiandjoer, and surrounded by\na garden which transports one at once to the south of England. Here, as\nin many other places in Java, the notice appears: \"Verbodden Toegang;\"\nbut a courteous application to the Steward in charge obtains a hearty\nwelcome to inspect the grounds. These are well stocked with dahlias,\nroses, hortensias, begonias, cowslips, sweet williams, wall-flower, and\nother old-fashioned flowers, and the bloom-covered fuschias carried\none's thoughts back to pleasant days spent in Devonshire dales. From the\nlawns sweet-smelling violets perfumed the air. Matchless orchids clung\nto the trees, and the delicate maiden-hair fern held its own with the\nhardier varieties. Dusky fir-trees, groups of Australian araucarias, and\nJapanese oak trees and chestnuts set off the brightness of the flower\nbeds. In the park there is a beautiful pond, from the centre of which a\nfountain throws a crystal spray to catch the sun's rays and dispense a\nwealth of glittering diamonds.\n\nHot water is the literal meaning of Tjipanas, and a hot spring in the\nvicinity of the villa supplies the bath-rooms, as well as the swimming\nbath of the Sanatorium.\n\nThere is a fine view from the villa, but a better prospect is obtained\nfrom Goenoeng Kasoer, some hundreds of feet higher, where a former\nGovernor-General often took his ontbijtberg (or breakfast). It is now\nknown as Breakfast Hill. A silver mine in the neighbourhood was worked\nfor a time by the John Company.\n\nThe mountain garden of Tjibodas, mentioned in a previous article, is\nwell worth a visit. A good walker, starting at six o'clock, can go\nthere, breakfast and be back at the hotel by noon. But the excursion to\nbe taken by everyone who stays at Sindanglaya for any length of time is\nto the falls at Tjibeureum, Kandang Badak and the crater of the Gedeh.\nLadies may make the trip in sedan chairs; gentlemen on foot or on\nhorseback. The falls of Tjibeureum consist of three cataracts, falling\n400 feet down a perpendicular crag, and the winding road passes through\nsome interesting jungle scenery.\n\nFrom Tjibeureum, the path winds up a steep ascent, and through a narrow\ncleft in the rocks, a natural gateway to which the natives have attached\nsome wonderful legends. Hot springs break through the mountain crust and\nrun side by side with crystal-pure cold brooks, as is often the case on\nthe mountains in Japan.\n\nAfter a two and a half hours' climb from Tjibeureum, Kadang Badak (or\nRhinoceros Kraal) is reached. It lies almost half way up the saddle\nwhich connects the Gedeh with the Pangerango, and although there are now\nno traces of pachyderms, it is stated that both this place and the\nTelega Warna were favourite haunts of the rhinoceros not so very many\nyears ago. It is recommended that the climbers should spend the night in\nthe hut here, and ascend the Pangerango (9,500 ft.) at 4 a.m. to see\nthe sun rise. From the top the view is magnificent.\n\nAlong a steep and difficult mountain path, the crater of the Gedeh may\nbe reached in an hour and a half, and the sight of the gigantic crater\nof this majestic volcano is said to be overwhelming and ample\ncompensation for the toilsome ascent. It is about two miles distant from\nthe Pangerango, and forms the still active part of the twin volcano.\nBetween 1761 and 1832 no eruptions occurred, but seven took place in the\ntwenty years following, the most terrible and severe being the eruption\nof 1840. There were again terrible eruptions in 1886 and 1899, when the\nvolcano covered the hillsides with huge stones, one over 150 kilogrammes\nin weight landing three-quarters of a mile away.\n\nThere are several places in the Preanger Region where the visitor may\nelect to stay instead of Sindanglaya, such as Soekaboemi (2,100 ft.)\nwhich has the advantage of being on the railway, Bandoeng and Garoet.\nAll have their own attractions for invalids, and the hotel accommodation\nis spoken of in terms of the highest praise by all who have been there.\n\nWhen we drove away from Sindanglaya at seven o'clock on the following\nmorning, the white crater wall of the Gedeh stood out like a huge lump\nof marble in the morning sun.\n\nOur route lay through tea, coffee and cocoa plantations, and richly\ncultivated country to Tjiandjoer--a thriving little mountain town, with\nan air of prosperity and progress,--where we joined the train at 9.30\na.m. for Padalarang. Here, at 11.10 a.m., a change was made to the\nexpress from Batavia, and Maos was reached at 5.46 p.m. It had been our\nintention to stay overnight at Bandoeng, strongly recommended by Mr.\nGantvoort, the courteous manager of the Hotel des Indes in Batavia, but\nwe pressed on with the intention of devoting more time to the eastern\nend of the island. It was well we did so, for, shortly after leaving\nPadalarang, rain began to fall in torrents, and the afternoon and night\nwere passed in a severe thunderstorm which was to cause us delay. Part\nof the line was washed away near Moentilan, and our train was over three\nhours late in reaching Djocjakarta on the following day.\n\nAt Maos, there is a commodious, well-built, comfortable passagrahan or\ngovernment rest-house, where four of us ate our meal in solemn silence,\nuntil a query by ourselves when the coffee arrived broke the icy reserve\nof the quartette, and opened the way for an interesting conversation.\n\nIt is customary to make fun of English reserve, but our observation\nconvinced us that the Dutch are no whit behind us in that respect where\nfellow-Dutch are concerned. On the other hand, nothing could have\nexceeded the kindness and courtesy with which we were treated from one\nend of Java to the other. Speaking no Dutch, we had looked forward to\nmany tedious days, but our fears were needless, for, wherever we went,\nwe met pleasant English-speaking Dutchmen, who proved the most\nentertaining of companions, and we take this opportunity of\nacknowledging the courteous assistance we received from time to time. On\nthe score of not speaking Dutch or Malay, no English man or woman need\nbe deterred from visiting Java. English is spoken at all the hotels, and\nthough all the train conductors and stationmasters may not do so, there\nis sure to be an educated Dutchman or lady in the car to whom one may\nturn for help, which is always readily given.\n\nOn one occasion, we had an interesting conversation with two native\nofficials attached to the staff of the Sultan at Djocjakarta. These men\nhad never left the island of Java, yet one of them read and spoke\nEnglish with ready fluency and perfect accent.\n\nNext day, in spite of the delay caused by the wash-out on the line, we\nwere able to reach Djocjakarta by tiffin time, and devoted the afternoon\nto the Hindu ruins at Parambanan.\n\n[Illustration: THE BARA BUDUR.]\n\n\n\n\nHindu Ruins in Central Java.\n\n\nA visit to Java would be incomplete did it not include a pilgrimage to\nthe marvellous products of religious fervour which Buddhism reared in\nthe plains around Djocjakarta before it went down before the\nall-conquering onslaught of Moslemism. These ruins testify to an ancient\nart and civilisation and culture and an instinct of creation few are\naware of to-day, and it is hard to resist the temptation to indulge in\nextravagant language when attempting to describe them as they now stand,\npartially restored by the Dutch authorities.\n\nMiss Scidmore has lavished the wealth of her luxuriant vocabulary upon\nthem, but neither she, nor any of her predecessors in the work of\npraise, saw them as they stand to-day--a wonder alike to archaeologist,\narchitect, artist and student of comparative religions. Here in the\ncentre of fertile plains we have the real Java of ancient times.\n\nThe Dutch had been in possession of the island for two hundred years\nwithout discovering the rich deposits hidden beneath the accumulated\nmounds of centuries and buried under a mass of tropical vegetation. To\nthe active mind of Sir Stamford Raffles the discovery was due. He went\nto Java as Lieutenant-Governor in 1811, and during the period it was\nunder his control, he had the mounds explored, the ruined temples\nun-earthed and their historic import co-related with the romantic\nlegends and poetic records rescued from the archives of the native\nprinces. It was due to the investigations of this great Englishman that\nthe date of the construction of the temples was fixed at the beginning\nof the seventh century of the Christian era, and subsequent\ninvestigators (prominent amongst whom must be placed Dr. I. Groneman,\nnow and for many years resident of Djocjakarta and Honorary President of\nits Archaeological Society) agree in accepting this period as\nauthentically proved from the ruins themselves.\n\n[Illustration]\n\nSir Stamford was of opinion that the temples, as works of labour and\nart, dwarf to nothing all wonder and admiration at the great pyramids of\nEgypt; but since his time, it must not be forgotten, much richer\ndiscoveries in ancient art and archaeological lore have been made in\nEgypt and Palestine. Alfred Russell Wallace, Brumund, Fergusson, all\njoin in the chorus of praise, and the latter, in his \"History of Indian\nand Eastern Architecture,\" expresses the opinion that the Boro Budur is\nthe highest development of Buddhist art, an epitome of all its arts and\nritual, and the culmination of the architectural style, which,\noriginating at Barhut a thousand years before--that is more than\ntwenty-one centuries ago--had begun to decay in India at the time the\ncolonists were erecting this masterpiece of the ages in the heart of\nJava.\n\n[Illustration]\n\nTo reach the Boro Budur, one takes the steam tram from Djocja to\nMoentilan. There a dog-cart may be hired for three guilders, and, taking\nthe Temple or Tjandi of Mendoet on the way, the Boro Budur may be\nreached in an hour and a half from Moentilan. Miss Scidmore was able to\nwrite with her customary enthusiasm about this road; but, truth to tell,\nwe found the drive far from pleasant. Until one gets within a quarter of\na mile of the ruins, the surface is bad and some of the small bridges so\ndangerous that we dismounted at the driver's request. The dog-cart,\nalso, is far from an agreeable vehicle in which to travel, and if a\nbetter carriage could be found we would advise its being hired.\nWherever one goes in Java, the public vehicles are in a state of decay,\nfar more disreputable than the gharry of Singapore, and a large number\nof the ponies are decrepit and suffering from open sores. If Java is to\nbecome a tourist country the vehicles should be better supervised.\n\nBefore setting out from Djocjakarta, the visitor should get the hotel\nproprietor to communicate with the stationmaster at Moentilan, with the\nobject of having a more comfortable carriage than fell to our unhappy\nlot through leaving the matter to haphazard.\n\nStrictly speaking, the Boro Budur--which means the collection of\nBuddas--is not a building in the sense that we speak of St. Paul's or\nSt. Peter's. A small hill has been cut down and the earthwork surrounded\nby masonry, uncemented, unjointed, layer upon layer, and there is no\ncolumn, pillar, or true arch. It is supposed that it was built by some\nof the first Buddhist settlers from India as the resting place (dagaba)\nof one of the urns containing a portion of the ashes of Buddha.\n\n[Illustration: BAS RELIEF--BARA BUDUR.]\n\n[Illustration: BAS RELIEF--BARA BUDUR.]\n\nIt is difficult to describe it briefly, but the following extract from\nMiss Scidmore's book seems to us to convey the best idea of the\nstructure in general terms:--\n\n \"The temple stands on a broad platform, and rises first in five\n square terraces, inclosing galleries or processional paths\n between their walls, which are covered on each side with\n bas-relief sculptures. If placed in single line, these\n bas-reliefs would extend for three miles. The terrace walls hold\n four hundred and thirty-six niches or alcove chapels, where\n life-size Buddhas sit serene upon lotus cushions. Staircases\n ascend in straight lines from each of the four sides, passing\n under stepped or pointed arches, the keystones of which are\n elaborately carved masks, and rows of sockets in the jambs show\n where wood or metal doors once swung. Above the square terraces\n are three circular terraces, where seventy-two latticed dagabas\n (reliquaries in the shape of the calyx or bud of the lotus)\n inclose each a seated image, seventy-two more Buddhas sitting in\n those inner, upper circles, of Nirvana, facing a great dagaba,\n or final cupola, the exact function or purpose of which as key\n to the whole structure is still the puzzle of archaeologists.\n This final shrine is fifty feet in diameter, and either covered\n a relic of Buddha, or a central well where the ashes of priests\n and princes were deposited, or is a form surviving from the\n tree-temples of the earliest primitive East when nature-worship\n prevailed. The English engineers made an opening in the solid\n exterior, and found an unfinished statue of Buddha on a platform\n over a deep well-hole.\"\n\n[Illustration]\n\nWe read this description among others before we visited the Boro Budur,\nand must confess that from none of them did we get a correct idea of\nwhat we were to see. It must be seen to be realised. Not even\nphotographs give a true conception of the ornate character of the\ndecorative stonework--the hard but freely-worked lava stone having lent\nitself easily to the chisel. Like Cologne or Milan Cathedrals, it must\nbe examined minutely to grasp the elaborateness of the sculptured work,\nbut, unlike either of these, it does not produce an immediate impression\nof grandeur and religious elevation. It is unlike any of the temples in\nJapan, or, indeed, anywhere, though Ceylon and India may suggest\ncomparisons.\n\nWhat will strike the visitor as he perambulates these miles of\nsculptured terraces is the complete absence of any offensive or indecent\nfigure. Mere nudity is not, of course, an outrage to the artistic soul;\nbut here there is not even a nude or grotesque figure. Each is draped in\nthe fine flowing robes of the East, not in monotonous regularity but\nsuggestive of prince and peasant, princess and maids, down even to the\njewels they wear. Strangely enough, no particularly Javanese type of\nface or figure is represented--all are Hindu, Hindu-Caucasian and pure\nGreek.\n\nIt is not our purpose to give elaborate details of this work of\nreligious art. The visitor may obtain at Djocjakarta a copy of Dr.\nGroneman's learned treatise on the subject, a treatise which will teach\nhim something about Buddhism as well as the Boro Budur, of which Dr.\nGroneman has made an exhaustive study. With his guide, the sculptures\nbecome an open book to the visitor.\n\nIt is more archaeological than descriptive, however, and we must\nacknowledge our indebtedness again to Miss Scidmore for the following\npassage to show the scope of the sculptures:--\n\n[Illustration]\n\n \"The everyday life of the seventh and eighth century is\n pictured--temples, palaces, thrones and tombs, ship and houses,\n all of man's constructions are portrayed. The life in courts and\n palaces, in fields and villages, is all seen there. Royal folk\n in wonderful jewels sit enthroned, with minions offering gifts\n and burning incense before them warriors kneeling and maidens\n dancing. The peasant ploughs the rice-fields with the same\n wooden stick and ungainly buffalo, and carries the rice-sheaves\n from the harvest field with the same shoulder poles, used in\n all the farther East to-day. Women fill their water-vessels at\n the tanks and bear them away on their heads as in India now, and\n scores of bas-reliefs show the unchanging costumes of the East\n that offer sculptors the same models in this century. Half the\n wonders of that great three-mile-long gallery of sculptures\n cannot be recalled. Each round disclosed some more wonderful\n picture, some more eloquent story. Even the humorous fancies of\n the sculptors are expressed in stone. In one relievo a\n splendidly caparisoned state elephant flings its feet in\n imitation of the dancing girl near by. Other sportive elephants\n carry fans and state umbrellas in their trunks; and the marine\n monsters swimming about the ship that bears the Buddhist\n missionaries to the isles have such expression and human\n resemblance as to make one wonder if those pillory an enemy with\n their chisels, too. In the last gallery, where, in the progress\n of the religion, it took on many features of Jainism, or\n advancing Brahmanism, Buddha is several times represented as the\n ninth avatar, or incarnation, of Vishnu, still seated on the\n lotus cushion and holding a lotus with one of his four hands.\"\n\nIn all probability, the masonry was shaken down by an earthquake, the\nBoro Budur being near three volcanoes. Restorative and preservative work\nis now being carried on by the Government, and some of the smaller\ntemples in the Djocja district are restored in the original design.\n\n[Illustration: THE BARA BUDUR--ONE OF THE GALLERIES.]\n\n[Illustration: THE SMEROE--13,000 FEET HIGH.]\n\nThere is a small hotel at the Boro Budur where one is recommended to\nstay when studying details, and we can well believe that sunrise as seen\nfrom the summit is a sight one should never forget. We saw it in the\nearly afternoon when the heat vapours from the noontide sun partially\nobliterated the landscape, but even so it was impressive. Except on the\nright, where the mountains close in the horizon, the eye has a range of\nmany miles over fertile alluvial plains, studded with coco and banana\nand palm trees, and every other patch of ground cultivated \"like a tulip\nbed.\" Miss Marianne North, whose collection of paintings in Kew Gardens\nmay be familiar to some of our readers, wrote of this view: \"The very\nfinest view we ever saw.\"\n\n\n\n\nThe Temples of Parambanan.\n\n\nThere are other Buddhist ruins in the neighbourhood of the Boro Budur;\nbut the other more important collection is scattered over the region\nbetween Djocjakarta and Soerakarta. One small temple, the Tjandi Kali\nBening, is reputed to be the gem of Hindu art in Java. This we did not\nsee; but, on another day, in a victoria drawn by four small ponies, kept\ngoing by the wild gr-r-r-ee gr-r-r-eeing of our native running footman,\nwe drove to the scattered temples on the Plain of Parambanan, where,\nwith the help of another archaeological guide by Dr. I. Groneman, we were\nable to appreciate the beauties of these 1100-year-old centres of\nancient religious devotees. These temples are the most interesting in\nthe country, though lacking the extent and grandeur of the Boro Budur.\nThough they do not contain a single genuine Buddha figure, but many\nimages of Brahmanic gods, Dr. Groneman says there are many reasons to\njustify the opinion that they were built by Buddhists, probably over the\nashes of princes and grandees of a Buddhistic empire.\n\nIn his report to Sir Stamford Raffles on these Parambanan ruins, Captain\nGeorge Baker, of the Bengal establishment wrote:--\"In the whole course\nof my life, I have never met with such stupendous and finished\nspecimens of human labour and of the science and taste of ages long\nsince forgot, crowded together in so small a compass, as in this little\nspot, which, to use a military phrase, I deem to have been the\nheadquarters of Hinduism in Java.\"\n\nIn Volume XIII of the \"Asiatick Researches or Transactions of the\nSociety instituted in Bengal for inquiring into the History and\nAntiquities, the Arts, Sciences and Literature of Asia\" (Calcutta,\n1820), Mr. John Crawfurd, who, apparently, visited Java in 1816, gives a\nlong and interesting description of the ruins on the Plain of\nParambanan. He describes the locale as ten miles from Djocjakarta, a\nvalley lying between Rababu and Marapi to the north and a smaller\nsouthern range of high land.\n\nA few of the ruins consist of single isolated temples, but the greater\nnumber are in groups, rows of small temples surrounding larger temples.\n\nThe shape of the smaller temples is worthy of observation. From the\nfoundation to the lintels of the doors, they are of a square form. They\nthen assume a pyramidal but round shape, and are decorated around by\nsmall figures resembling Lingas, while a larger Linga surmounts the\nwhole building, forming the apex of the temple.\n\nInvariably, the sites of the temples are adjacent to abundant supplies\nof clear water so much desired by the Hindus and so necessary to the\nperformance of the ritual. Beside two rivers of the purest water, there\nis between the villages of Parambanan and Plaosan a small tank,\nevidently an appendage to the temples. This little piece of water is a\nsquare of about 200 feet to the side. The ground around it is elevated,\nand there is every appearance of its being an artificial excavation. The\nwhole tank, when visited by Mr. Crawfurd, was covered with blue lotus,\nthe flower of which is so conspicuous an ornament of the sculptures of\nthe temple.\n\nThen, as now, there was no evidence of Hindu descendants of the builders\nof these religious houses and places of worship, but the Javanese are as\ntolerant of various religious cults as the Chinese or the Japanese, and\nthe visitor need not be surprised to find native visitors making what\nappears to be a pilgrimage to some particular shrine.\n\nMr. Crawfurd found barren women, men unfortunate in trade or at play,\npersons in debt and sick persons propitiating the Goddess Durga,\n\"smeared with perfumed unguents or decked with flowers.\" This worship,\ntoo, was not confined to the lower orders. His Highness the Susuhunan\nwhen meditating an unusually ambitious or hazardous scheme made\nofferings to the image.\n\nThese temples are built of a hard dark and heavy species of basalt, the\nchief component of the mountains of Java. The stone is usually hewn in\nsquare blocks of various sizes, as is the case with the Boro Budur. The\nrespective surfaces of the stones which lie on each other in the\nbuilding have grooves and projections which key into each other as in\nthe best masonry work to-day. They are regularly arranged in the walls\nin such a manner as to give the greatest degree of strength and solidity\nto the structure, and nowhere is cement or mortar utilised. There are no\nhuge pillars or single blocks such as may be seen in other prehistoric\nedifices, and neither in boldness of design nor imposing grandeur have\nthe temples presented any difficulties to the builders. There is nothing\nupon a great scale, nothing attempted outside the reach of the most\nobvious mechanical contrivance or the most ordinary methods of common\ningenuity. The chief characteristic is the minute laboriousness of the\nexecution. Nevertheless, the temples excite the imagination, and send\nthe thoughts back to those primeval days when men sought to express\ntheir religious feeling through these elaborate monuments of hewn stone.\n\nThe Tjandi Kalasan, one of the most beautiful of the temples, is the\nonly ruin in Central Java of which the exact date of construction has\nbeen learned with any degree of accuracy. This was ascertained from a\nstone found in the neighbourhood, inscribed in nagari characters. Two\nversions of the inscription were made--one by the Dutch scholar, Dr. J.\nBrandes, and the other by the Indian, Dr. R. G. Bhandarkar.\n\nDr. I. Groneman makes use of both versions to compile the following:--\n\n \"Homage to the blessed (or, reverend) and noble Tara.\n\n \"May she,--the only deliverer of the world, who, seeing how men\n perish in the sea of life, which is full of incalculable misery,\n is sure to save them by the three means--grant you the wished\n for essence, the salvation of the world by the Lord of gods and\n men.\n\n \"The guru (_i.e._ teacher) of the Sailendra prince erected a\n magnificent Tara temple. At the command (or, the instance) of\n the guru, the grateful ----(?) made an image of the goddess and\n built the temple, together with a dwelling (vihara, monastery)\n for the monks (bhikshus) who know the great vehicle of\n discipline (Mahayana).\n\n \"By authorisation of the king, the Tara temple and the monastery\n for the reverend monks have been built by his counsellors, the\n pangkur, the tavan, and the tirip (old Javanese civil officers,\n perhaps soothsayers or astrologers).\n\n \"The deserving guru of the Sailendra king built the temple in\n the prosperous reign of the king, the son of the Sailendra\n dynasty.\n\n \"The great king built the Tara temple in honour of the guru (to\n do homage to the guru) when 700 years of the Saka era were past.\n\n \"The territory of the village of Kalasa was bestowed on the\n congregation of priests (monks) in the presence of the pangkur,\n the tavan and the tirip, and the village chiefs (as witnesses).\n\n \"This great (incomparable) endowment was made by the king for\n the monks. It is to be perpetuated by the (later) kings of the\n Sailendra dynasty, for the benefit of the successive reverend\n congregations of monks, and be respected (maintained) by the\n wise pangkur, the good tivan, the wise tirip and others, and by\n their virtuous wives (according to Dr. Brandes, but \"their\n virtuous foot-soldiers\" according to Dr. Bhandarkar).\n\n \"The king also begs of all following kings that this bridge (or,\n dam) of charity, which is (a benefit) for all nations, may be\n perpetuated for all time.\n\n \"May all who adhere to the doctrine of the Jinas, through the\n blessings of this monastery, obtain knowledge of the nature of\n things, constituted by the concatenation of causes (and\n effects), and may they thrive.\n\n \"The ---- prince once more requests of (all) future kings that\n they may protect the monastery righteously.\"\n\nThis inscription, showing clearly that the temple was consecrated to\nTara, the sakti of the deliverer of the world, the fourth Dhyani Buddha,\nAmitabha, the Tara of the Buddhists of the Northern Church (Mahayana, or\nthe \"Great Vehicle\"), leads Dr. Groneman to the opinion that this\nparticular temple was completed in the year 701 of the Saka era, or 779\nof the Christian era. No trace of the Tara image was found; but this is\nnot to be wondered at when we note the presence of other images in the\ngardens of private residences in Djocjakarta, and even farther afield,\nand remember the destruction wrought by foreign soldiers and foreign and\nnative vandals.\n\n\n\n\nPeople and Industries of Central Java.\n\n\nIn the plains going eastward through Central Java from the Preanger\nRegencies to the mountains of the Teng'ger Region, one cannot fail to be\nstruck by the remarkable change in the appearance of the natives. The\nSoendanese of the West may not have the resource and thoughtfulness of\nthe people of the plains, the Javanese, but they have brightness and\nvivacity which make them more attractive. Their bent of mind is\nreflected in the bright colours of their dress. In this and other\nrespects, they resemble the Japanese women. In the plains, sombreness of\ndress is a characteristic--the browns of Mid-Java changing to an almost\nuniversal dark blue in the west, reminding the traveller of the Chinese\nand the inhabitants of the southern Japanese islands.\n\nEverywhere, the male Javanese carry the kris or native knife in the\ngirdle. There is much variety in the blades, handles and sheaths of\nthose weapons, real native damascene blades costing considerable sums.\nOne taking a superficial trip through the island is at a loss to\nunderstand why the natives should be armed. According to all accounts,\nthey are a peaceably inclined people, and give their Dutch rulers very\nlittle trouble; and if they were at all quarrelsome amongst themselves,\nthe handy weapon would be a source of grave danger. In course of time,\nperhaps, the knife will disappear as did the sword of civilised Europe a\ncentury or more ago. A traffic in Birmingham manufactured krises and\nknives is done at Djocjakarta and Soerakarta, as well as at Samarang,\nSourabaya and Batavia, and anyone who wishes to make a collection of\nnative weapons should be careful to have the assistance of an expert to\ndetect the sham from the real.\n\nThe same remark applies to the purchase of sarongs. The ordinary sarong\nof commerce is manufactured in Lancashire, whence an excellent imitation\nof the native manufacture is exported. Tourists are also catered for in\na native block-stamped variety, which is at least a colourable imitation\nof the real article. Wherever we went, however, we could see that the\nnative art had not been lost entirely. Women sit outside their little\nhuts by the roadside tracing the most elaborate designs in brown and\nblue dye upon the cloth with tiny funnel-shaped implements.\n\nThis cloth is styled batik. According to the ground of white, black or\nred, it is known as batik latur puti, batik latur irang, or batuk latur\nbang. To prepare it to receive the design, the cloth is steeped in rice\nwater, dried and calendered. The process of the batik is performed with\nhot wax in a liquid state applied by means of the chanting. The\nchanting is usually made of silver or copper, and holds about an ounce\nof the liquid. The tube is held in the hand at the end of a small stick,\nand the pattern is traced on both sides of the tightly drawn suspended\ncloth. When the outline is finished, such portions of the cloth as are\nintended to be preserved white, or to receive any other colour than the\ngeneral field or ground, are carefully covered in like manner with the\nliquid wax, and then the piece is immersed in whatever dye may\nbe intended for the ground of the pattern. The parts covered with wax\nresist the operation of the dye, and when the wax is removed, by being\nsteeped in hot water till it melts, are found to remain in their\noriginal condition. If other colours are to be applied, the process is\ngone over again. It will thus be seen that a considerable amount of\nskill is required. In the ordinary course, the process of the batik\noccupies about ten days for common patterns, and from fifteen to\nseventeen days for the finer and more variegated.\n\nSome of the sarongs worn by the native aristocracy and the European\nladies are not only beautiful in pattern and working but most expensive\nin price.\n\nIn our excursions in the neighbourhood of Djocjakarta, we had ample\nopportunity of seeing the industry of the Javanese. Wherever one went,\nthere were long processions of stunted women bravely carrying enormous\nburdens on their backs, often with a baby slung in the slandang astride\nthe hip. The cheery, coquettish look of the Soendanese was absent here.\nAll seemed to be borne down by the seriousness of a strenuous physical\nlife. No songs arose from the fields; scarcely a head was raised from\nthe laborious planting of tufts of paddy roots as our kreta rattled\npast. While mothers toiled in the fields, children played near the\nroadways, or now and then assisted their parents.\n\nWe were surprised to see in these fertile plains how prevalent goitre is\namongst the women. In the drive from Moentilan to the Boro Budur, at\nleast one in twenty were so afflicted. We commented on this fact to a\nnative official while waiting for our tram at Moentilan, and he assured\nus that it is remarkably prevalent amongst the common people, but that\nthe men do not suffer in the same proportion as the women. The disease\nis named \"kondo\" by the Javanese. We do not know whether any scientific\ninvestigations into the disease have been carried out by the Dutch\nofficials; but it would be interesting to know why it should be so\nprevalent in this area. Goitre is usually associated with people living\nin mountainous regions, yet we never noticed it in the Preanger and\nscarcely at all on the mountains of East Java.\n\nSince the above was written, we have had an opportunity of consulting\nSir Stamford Raffles' History of Java. He found goitre prevalent in both\nJava and Sumatra, but is careful to explain that it was observed in\ncertain mountainous districts. The natives ascribed it to the quality of\nthe water, but, says Sir Stamford, \"there seems good ground for\nconcluding that it is rather to be traced to the atmosphere. In proof of\nthis, it may be mentioned that there is a village near the foot of the\nTeng'ger mountains, in the eastern part of the island, where every\nfamily is afflicted by this malady, while in another village, situated\nat a greater elevation, and through which the stream descends which\nserves for the use of both, there exists no such deformity. These wens\nare considered hereditary in some families, and seem thus independent of\nsituation. A branch of the family of the present Adipati of Bandung\n(1811-15) is subject to them, and it is remarkable that they prevail\nchiefly among the women of the family. They never produce positive\nsuffering nor occasion early death, and may be considered rather as\ndeformities than diseases. It is never attempted to remove them.\"\n\n[Illustration: SULTAN OF DJOCJA'S SOLDIERS.]\n\nWe reached Djocjakarta in the ordinary way through Maos. It may be that\ncircumstances may take the traveller off the beaten track, and we are\nindebted to a friend for the following brief description of the trip\nfrom Samarang to Djocja over the mountains:--\n\n \"The usual journey from Samarang to Djocjakarta is made by way\n of Solo (Soerakarta), but the route is devoid of interest, the\n railway running through low country under rice cultivation. I\n would suggest the far more interesting route via Willem I.\n Starting at 5.57 a.m. or 8.17 a.m., Djocja is reached at 2.16\n p.m. or 5.10 p.m. The 10.50 a.m. train, I found, went only as\n far as Magelang, so I started at 2.9 p.m., and, after a\n delightful run, reached Kedoeng Djattie, a fine junction\n station, where we changed cars. The next two hours' run is\n through foot hills, strips of forest and lovely vegetation,\n glimpses being obtained every little while of pleasant valleys,\n rice fields and distant hills as the train climbed up to Willem\n I. This point we reached about 5 p.m., in time to enjoy the\n refreshing cool breezes and to admire the beautiful view and\n sunset on a small mountain opposite the hotel.\n\n \"Next morning, I caught the train (8.54 a.m.,) which leaves\n Samarang at 5.57, and after a short run reached a station where\n our engine was changed for one working on the cog-wheel system,\n the grade being too heavy for the ordinary locomotive. The train\n winds and circles round hills cultivated, for the most part, to\n their summits. Upwards we climbed till we were in the clouds and\n the air became quite bracing and invigorating. Tiffin should be\n ordered through the guard before starting from Willem I., and it\n will be handed into the train.\n\n \"It was about one o'clock when we reverted to the ordinary\n locomotive, and began the descent to Djocja, through Magelang.\n To anyone who has to visit Samarang, I would recommend this\n trip.\"\n\nThe principal sight of Djocja itself is the Water Castle. This trip need\nnot occupy more than a couple of hours, and its appreciation depends\nupon the taste of the visitor. Earthquakes have played havoc with the\nbuildings, but sufficient is left in the way of tunnels, grottoes,\nbathing ponds and dungeon-like rooms. Everywhere are signs of decay and\ndesolation; nevertheless, it is possible, with a little knowledge of\ncomparatively recent Javan history, to reconstruct the scenes enacted\nhere in the days when the native sultans were more powerful in the land\nthan they are to-day. For a small fee, a native pilots one through the\ncarved archways, underground halls and subways and cells. As one stands\nin the large banqueting hall, it is possible to conjure up the\nceremonials of a past age, and, in the mind's eye, to group retainers\nround the Sultan and the members of his harem, while gaudily dressed\ncourtesans sang and danced for the entertainment of \"the quality.\"\n\n\n\n\nThe Health Resort of East Java.\n\n\nTosari on the Teng'ger mountains was the goal of our travels. We were\nanxious to escape from the heat of the plains, for the sun had now\ncrossed the Equator, Java was in its summer season and the rains might\ncome any day. From Djocjakarta, we should have arrived in Sourabaya in\ntime for riz-tafel, but the wash-out at Moentilan still caused a delay\nof traffic and we were two hours late in reaching our destination.\n\nSourabaya is the most important port and business centre of Java, but\nthis fact notwithstanding many of the foreign business houses still\nmaintain their headquarters in Batavia. As a place of residence, each\nhas its good points, and those who have lived in both are divided in\npreference. Possibly we were not in either long enough to form a lasting\nopinion, but we stayed so long in Sourabaya that we prefer Batavia. It\nwould be sheer ingratitude, however, not to acknowledge the hearty\nwelcome we received from the British colony in Sourabaya, and the\npersonal help of members of that community. Here where the principal\nbusiness of Java is conducted, as elsewhere throughout the Far East, it\nwas satisfying to one's patriotism to see the respect in which British\ncommercial enterprise and integrity is held by native and European\nalike, and that the most cordial good feeling exists on all sides.\n\nTo reach Tosari, the visitor proceeds first of all by train to\nPasoeroean, leaving Sourabaya (Goebeng Station) at 6.42 a.m., and\nreaching Pasoeroean at 8.23. Here a single-pony carriage is engaged\n(two and a-half guilders) as far as Pasrepan, where a change is made to\na two-pony carriage (three guilders). This conveyance takes one to\nPoespo, 2,600 feet above sea-level. A halt is made for tiffin in this\ndelightful little hotel, whose pleasant looking proprietress,\nunfortunately, does not speak English. The remainder of the journey to\nthe Sanatorium (6,000 feet) is made in the saddle or by sedan chair. Of\nthis ride and a subsequent excursion we have painful recollections, but\nanyone accustomed to the saddle will enjoy this ascent through mountain\nscenery and vegetation, and even more the morning trip down to Poespo,\nthrough the forest, when returning to Sourabaya.\n\nTosari has been described as the Darjeeling of the Netherland Indies.\n\nHere within four days' journey from Singapore, one may obtain a complete\nchange of climate, and if there were only more frequent direct steamer\ncommunication between Singapore and Sourabaya, we predict with\nconfidence that Tosari would become a favourite health resort for those\nwho live on the northern side of the Equator. The rooms are comfortable,\nthe food is good, the facilities for amusements at nightfall are ample,\nthe walks and excursions are inexhaustible and the views are\nmagnificent. The tariff (seven guilders per day--$4.90 in Singapore\ncurrency) is higher than that of any other hotel in Java, but those who\nintend to stay for a fortnight or more could probably arrange more\nfavourable terms.\n\nThere is a resident doctor who has graduated in the Schools of Tropical\nMedicine, and when we were in Tosari there were visitors from Burma,\nSiam, Singapore, Penang, and all parts of Java, recruiting from malaria\nand other ailments peculiar to Far Eastern residence. But they were not\nall invalids, and formed a bright, companionable party.\n\nThe Teng'gerese who people this mountainous region are a race apart.\nTheir religion is a mixture of paganism and Buddhism, and, though\nreputed to be kind and honest, they are an ignorant, uncouth, uncultured\npeople. They dwell _en famille_ in large square houses without windows,\nin isolated kampongs on the projecting ridges of the mountains. The door\nof each house is on the side nearest the Bromo crater, and as if\ntradition gave them cause to fear another destructive eruption they\nworship this volcano. Dirt prevails everywhere, and in consequence of\nthe cool climate and the scarcity of water they seldom bathe, a fact\nthat is very noticeable after one's acquaintance with the people of the\nplains.\n\nTo go to Tosari without seeing the Bromo is tantamount to going to Rome\nwithout entering St. Peter's. The journey is made on pony or in a sedan\nchair, by way of the Moengal Pass and the Dasar or Sand Sea, which is in\nreality the enormous Teng'ger crater, inside of which there are three\nmore craters, the Bromo being the only one showing signs of activity.\n\nA better view and more impressive is obtained from the Penandjaan Pass,\na description of which is given in the next chapter.\n\nAnother trip worth making is to the lakes in the saddle-back mountain\nbetween the Teng'ger and the Semeroe. From this high plateau, the ascent\nof the Semeroe or Mahameroe is fairly easy and will prove attractive to\nthose who are fond of mountaineering. It is the highest volcano in Java\nand has a perfect cone. The crater, from which smoke and ashes are\nconstantly ejected, is not on the summit but is formed on the south-east\nside.\n\nThe visitor who does not wish to retrace his steps to Poespo and\nPasrepan may return to the plains by way of Malang or Lawang through\nbeautiful sub-tropical and tropical mountain scenery.\n\n\n\n\nSunrise at the Penandjaan Pass.\n\n\nWhen a sharp rap came to our door at two o'clock in the morning to\nsummon us for a ride to the Penandjaan Pass, we repented the rash\npromise to carry out this over-night project to see the sun rise. It was\nno use to curl one's-self up under two heavy blankets and pretend that\nwe had not heard. The \"jongus\" was insistent. Up we had to get, effect a\nhasty toilet in ice-cold water by the aid of a flickering lamp, and step\ninto the outer darkness and mount the pony waiting beside our bedroom\ndoor.\n\nUnfamiliar constellations shed a cold light on the hillside.\n\nOur thickest clothing was penetrated by a searching though slight\nbreeze, as our little rat of a pony, guided by the syce, clambered\nbravely up the brae that led through Tosari village.\n\nThe road bore away to the left, and we were soon slipping and jolting\ndown a mountain path that sank into a crater-like ravine. It was like a\ndescent into the infernal regions. Disaster seemed inevitable. A mistake\nby the pony or the slightest lurch would have precipitated us down some\nhundreds of feet; but the guide knew his way and so did the pony, as,\nsure-footed and cautious, it picked its way, first on one side of the\nroad and then on the other, descending, descending, lower and lower,\nwhere the pale light failed to penetrate. The hill on the other side\nloomed so high that one could not believe there was a way out. Pit-pat,\npit-pat went the pony with steady step, now on hard road now on yielding\nlava mud, across fragile bamboo bridges covered with bamboo lathing,\ndown, down, down till at last we reach the ford. The seat was not an\neasy one for the unaccustomed rider, whose hands and feet were chilled\nalmost beyond feeling by the unwonted cold. But it was arm-chair ease\ncompared with the experience on the other side, as the pony pluckily\npounded his way up the zigzag path for the summit of the hill. How\neither guide or pony could see a path will ever remain a puzzle. The\nover-hanging vegetation blotted out any recognisable landmarks; not even\nthe ribbon of a road was visible to the eye. But the top was reached,\nand believing we were now on the level road for Penandjaan we tried to\nopen up conversation with our guide.\n\nIt is not easy to carry on a connected conversation with a native of the\nTeng'ger when one's Malay vocabulary consists of about twenty words--and\nhalf of these numerals--and the native's knowledge of the English\nlanguage, as one soon learned, consists entirely of \"Yes\" and \"No.\" Yet,\nit is wonderful what one will attempt in the dark--the loneliness was\nso overpowering that one felt compelled to break the awesome silence.\n\n[Illustration: ROAD TO TOSARI.]\n\nBut the conversation soon flagged, and one was thrown back upon one's\nown thoughts. And as the road once again shaped for another crater-like\nravine, plunged in inkier darkness and shrouded in solemn stillness,\nthoughts surged rapidly through one's mind. The first thing that had\nattracted our attention as we mounted our pony was the delicious smell\nof roses in the grounds of the Tosari Hotel. Since nothing could be\nlearned from the syce, nothing could be seen, nothing could be heard\nexcept the occasional bark of a dog from a remote hut on the hillside or\nthe tuneful tingle of a bell on the neck of the uneasy occupant of an\nunseen cow-shed, one tried to learn something by the sense of smell. At\nfirst, the morning air was snell and sharp; there was an earthy aroma\nwhich suggested nothing but decaying vegetable matter, but soon it was\nsucceeded by a pungent penetrating odour which made one wonder whence\nits source. This pungency remained for the remainder of the morning's\nride, almost to the top of the mountain pass, some 9000 feet above\nsea-level, and we ascertained on our return that it proceeded from the\nenormous cabbages grown by the mountaineers for the markets on the\nplains of East Java.\n\nAs we plunged deeper into the forest, it was impossible to make out more\nthan a dull outline of a white jacket and the white shoulder of our\npiebald pony. Had we not known that the guide was there, we might have\nwondered how the wonderful jacket succeeded in floating through space.\nThe pony had no head to our sight; the reins we held in our hand might\nhave been dispensed with so far as they acted as a guide to the pony,\nwho picked his own foothold and followed the white jacket. With painful\npersistence, he picked the edge of the precipitous declivity which was\nlost in the bottomless abyss.\n\nOnce only we lost our way. Turn after turn was negotiated safely, first\ndown into the bottom of the ravine and through the mountain torrent,\nthen up the hillside again, mysterious zigzag after zigzag, and one had\nbecome reconciled to the jolting motion of the pony, the steady tramp of\nhis tiny hoofs, and his heavy breathing where the path was steepest, and\ngave one's-self up to reverie. How terrible, we thought, must have been\nthe scene on the mountain s when the enormous craters of the\nTeng'ger range were belching forth their death-dealing streams of lava,\ntheir showers of ashes and stones and choking sulphurous fumes! How\ninsignificant was man before the powerful agencies of Nature! How bright\nwere the occasional stars one saw wherever there was a break in the\ntrees that lined our path! How wonderful that each of those stars, those\nplanets, might be peopled by beings puzzling over the disputed facts of\nthe Creation, as we were; who might also be worrying over a future\nexistence and the redemption of a sinful people; who might be\nendeavouring to solve labour problems and trade disputes and discussing\nwhether free trade or preferential tariffs were best for a nation's\nwelfare! Was there somebody up in one of those other planets on a pony's\nback, as we were, robbing one's-self of much-needed rest to reach a\nmountain top to see the sun rise?\n\nThese and other thoughts kept recurring to one when, suddenly, as if it\nhad been shot, the pony planted his forefeet and refused to follow the\nguiding lead of the syce.\n\nWe had made a wrong turning and the syce all but slipped over a\nprecipice. Had it not been for the pony's instinct, all three of us\nwould have been plunged into Eternity, and some of the problems of the\nprevious moment might have been solved.\n\nOut came the syce's matches, as he clung to the pony's bridle. Not\nnearly so bright as the lambent phosphorescence from the fireflies which\nflickered across our path, the puny light of the match was sufficient\nfor the guide to pick up the ribbon-like path, and once more we were on\nour way to the top.\n\nThree deep ravines were traversed before we made the final upward\nmovement, and then Nature's lamp lights were being shut out in hundreds\nat a time as the soft dawn began to diffuse itself. With Dawn's left\nhand in the sky, we thought of Omar Khayyam's stanza, and felt impelled\nto cry out to the sleepers in the hollow--\n\n Awake! for Morning in the Bowl of Night\n Has flung the stone that puts the Stars to Flight:\n And lo! the Hunter of the East has caught\n The Sultan's Turret in a Noose of Light,\n\nThe dawn had been preluded by the awakening chirrups of songsters in the\nwood. A shriller note was struck by some feathered Daphnis piping to his\nChloe. Deep down in the valleys and in the villages perched perilously\non projecting ledges of the mountain, faint twinkling lights began to\nappear, and the lowing of the cattle and the answering and re-echoed\ncrowing of rival poultry-yards sent the thoughts back to Homeland scenes\nsome 10,000 miles away.\n\nAs we stood on the wall of the enormous crater, overlooking the Sand\nSea, and watched the long shafts of golden light shoot up to the zenith\nfrom behind the mountain peaks to the East, we felt that our ride had\nnot been in vain.\n\nTo be abroad at early dawn in the tropics is to enjoy the most\ndelightful period of the day. An English essayist has well expressed the\nexhilaration one feels: \"There is something beautiful in the unused day,\nsomething beautiful in the fact that it is still untouched, unsoiled.\"\nOnly those who have stood on the hill tops, far removed from the haunts\nof men, have any true idea of the grandeur of Nature and the\ninsignificance of man.\n\nThe sun rose speedily in the full power of his golden radiance to paint\nthe landscape. There was no transition. Out of the darkness there rose a\nview, enormous, diversified, impressive.\n\nMiles away on the west, the five summits of the Ardjeono had been the\nfirst to reflect the rays hidden from us. Penanggoenan's sugar-loaf top\nsoon caught them up and passed them on to Kawi's three lofty peaks. To\nthe south, was the Semeroe, Java's loftiest volcano; to the east, the\nYang Plateau; to the north, the sea and the island of Madoera. We could\ntrace the coast-line 9,000 feet below, away westward beyond Sourabaya,\nwhere white-crested surf beat silently upon the streak of yellow sand.\nThe vast plains of East Java showed a pattern of variegated colour,\nwhich stretched out to the cultivated s of the hills. Mountain\nhamlets and villages on the plains sent out blue vapours from morning\nfires. The rivers were distinguishable by their leafy fringe as much as\nby the reflection of the blue sky overhead. Between us and the Yang\nPlateau, there were rolling billows of white cloud, tipped by the\ncolours from the sun's spectrum.\n\nBut it was the panorama spread out like a model beneath our feet which\narrested attention and impressed one most. We stood on the edge of an\nenormous crater--the Teng'ger--with a circumference of fifteen miles.\nWhere, in prehistoric times, flames and ashes and lava had boiled and\nbelched, there was now a sea of yellow sand, out of which stood other\nthree volcano peaks--the Battok, the Bromo, and the Widodaren--showing\npurple in the morning light. The Battok is a perfect cone, the\nlava-covered sides standing out in clearly defined ridges like the\nbuttresses of a Gothic structure. The Bromo is the only one of the three\nnow active. As we gaze down, we are startled by a deep groaning noise,\nand out of the wide crater mouth there issues a mass of grey smoke and\nashes laden and streaked with fire. Simultaneously, a huge mass of\ncloud, cruciform in shape, is shot up hundreds of feet into the air from\nthe Semeroe. It rests a few seconds above the bare, ash-strewn cone, and\nthen drifts heavily to westward, to make way for the next eruption.\n\n[Illustration: SAND SEA, WITH BROMO AND SEMEROE.]\n\nThese indications of Nature's activity in the crucible at the earth's\ncentre make one reflect on the possible consequences of the next great\nconvulsion, and the fate that is in store for those intrepid villagers\nwho have perched their primitive huts on the very edge of the Teng'ger\ncrater. With these reflections, we turn away from one of the most solemn\nand impressive sights it has been our privilege to witness, silently\nmount our pony and retrace our steps for the snugly-situated Hotel at\nTosari, no longer regretting, nay, rather thankful, that we had resolved\nand achieved our resolution to climb the Penandjaan Pass to see the sun\nrise.\n\n[Illustration: SMOKE PLUME--THE SMEROE.]\n\n\n\n\nHotels and Travelling Facilities\n\n\nBefore going to Java, the tourist ought to make himself acquainted with\nthe outlines of the history of the island since it came under European\ndomination. Half the charm of European travel, if one is something more\nthan a mere unreflective globetrotter, lies in the historic associations\nof the places visited, and it is the comparative absence of this quality\nwhich robs new countries of the interests they would otherwise possess\nfor educated people. Scenery alone surfeits the appetite.\n\nIn Java, as in most Oriental countries, the traveller feels that he is\nmoving in an atmosphere of antiquity, and though it has become a\nmisnomer to refer to \"The Unchanging East,\" it is borne in upon one that\nin the large group of islands comprised in the Philippine and Malay\nArchipelagoes, from Luzon in the north to Java in the south, from Samar\nin the east to Sumatra in the west, centuries of western contact has\nleft but a slight impress upon the characters of the people. Changes\nthere are, undoubtedly. Modern civilisation has advanced like a\nresistless wave and gradually engulfed an older civilisation, but here\nin Java one feels that the change has not been so decisive; and railways\nand canals and cultivation notwithstanding, the difference in general\nadvancement between the Javanese and the Japanese is most marked, and\neven the Chinese, conservative though they are in most ways, have more\ncharacter and look more hopeful soil for the reception and development\nof western ideas.\n\nA solid foundation for the trip to Java may be laid by perusing Sir\nStamford Raffles' history, the second edition of which, published in\n1830, will be found in Raffles Library. It covers the whole period from\nthe time the Portuguese arrived in the Farther East in 1510 to the\nBritish occupation. Making Malacca his headquarters, Albuquerque sent\nvarious expeditions to the surrounding islands, and Antonio de Abrew was\nhis emissary to Java and the Moluccas. The Dutch appeared in 1595,\nobtaining their first footing in the East Indies at Bantam, the English\nEast India Company establishing a factory at the same place in 1602.\n\nOf the capture of Java by the British troops brief details have already\nbeen given.\n\nAn interesting account of \"The Conquest of Java\" is given by Captain\nWilliam Thorn, a Dragoon officer, who served on the staff of one of the\nbrigadiers. It was written in 1815 while he was on his way back to\nEngland, and is so plentifully illustrated with field maps as to add\ninterest to one's visit to Batavia and Buitenzorg and the seaports of\nSamarang and Sourabaya.\n\nWe are indebted to Dr. Hanitsch, the Curator, for the following list of\nbooks on Java in Raffles Library:--\n\n The Dutch in Java; 1904, by Clive Day.\n\n Java, Facts and Fancies; 1905, by Augusta de Wit.\n\n Facts and Fancies about Java; 1908, by Augusta de Wit.\n\n Life in Java, 2 vols; 1864, by W. B. d'Almeida.\n\n Voyage Round the World; 1870, by Marquis de Beauvoir.\n\n With the Dutch in the East; 1897, by W. Cool.\n\n Geschiedenis der Nederlanders of Java; 1887, by M. L. Deventer.\n\n From Jungle to Java; 1897, by Arthur Keyser.\n\n Java; 2 vols., 1861, by J. W. Money.\n\n Java; 1830, by Sir Stamford Raffles.\n\n Fuehrer auf Java; 1890, by L. F. M. Schulze.\n\n The Conquest of Java; 1815, by William Thorn.\n\n A Visit to Java; 1893, by W. B. Worsfold.\n\n Rambles in Java; 1853, (anon.).\n\n The Hindu Ruins in the Plain of Parambanan; 1901, by Dr. I.\n Groneman.\n\n The Tjandi-Baeraebudur in Central Java; 1901, by Dr. I. Groneman.\n\n Boro-Boedoer op het Eiland Java; 1873, by F. C. Wilsen, 2 vols.\n\nIn addition to a selection from the above-named, the intending visitor\nshould read \"Java: The Garden of the East\" by Miss E. R. Scidmore, 1898,\nand the Rev. G. M. Reith's \"A Padre in Partibus\" will be found\nentertaining.\n\nMuch must depend upon the notions of the tourist as to the cost of a\ntrip in Java, but our experience is that Java is the cheapest country we\nhave ever visited. The hotels are superior to those found in the\ninterior of Japan, and, as the guilder, which has a value of 70 cents in\nSingapore currency or about 1s. 7 3\/4d. in English currency, may be taken\nas the unit of value for travelling purposes, our readers will see at a\nglance what a fortnight or three weeks' trip is likely to cost from the\nfollowing hotel rates:--\n\n Hotel des Indes, Batavia 6 guilders per day\n\n Hotel Bellevue, Buitenzorg 6 \" \"\n\n Hotel, Sindanglaya 6 \" \"\n\n Hotel Garoet 6 \" \"\n\n Gov't. Hotel, Maos 4 \" \"\n\n Hotel Mataram, Djocjakarta 5 \" \"\n\n Hotel Simpang, Sourabaya 6 \" \"\n\n Sanitorium, Tosari 7 \" \"\n\n Hotel du Pavilion, Samarang 5 \" \"\n\nThere are a few extras, and the servants are civilised enough to expect\nsmall tips. Charges for liquors are invariably reasonable.\n\nThe hotels are scrupulously clean and the accommodation excellent, and\nin a tropical country one appreciates the facilities for bathing.\n\nIn his delightful poem of \"Lucile,\" Owen Meredith wrote:--\n\n We may live without poetry, music and art;\n We may live without conscience, and live without heart;\n We may live without friends; we may live without books;\n But civilised man cannot live without cooks.\n He may live without books,--what is knowledge but grieving?\n He may live without hope,--what is hope but deceiving?\n He may live without love,--what is passion but pining?\n But where is the man that can live without dining?\n\nHere the poet leaves the realms of poetic fantasy to record a simple\nfact of everyday life--one which is appreciated by every man and woman\nirrespective of nationality or temperament. As in all other matters\npertaining to the comfort of the European in the tropics, the Dutch, in\nthe matter of food, seem to us to have achieved better results than we\nhave in the British Colonies. The \"riz-tafel\" may not appeal to the\nEnglish palate, but there is no lack of clean, wholesome dishes, and\nside dishes that make us wonder at the toleration of the traveller with\nthe Indian and Colonial caravanserai. The tourist who visits Java after\ntraversing India will be agreeably surprised at the difference in favour\nof the Dutch Colony in this respect.\n\nIn the matter of the personal attention to their guests by the\nmanagement of some of Hotels in the interior, and the supply of\ninformation, there could easily be an improvement, and doubtless there\nwill be a great change when tourist traffic becomes more general, as it\npromises to do in the near future. Our own experience was that we were\nleft, almost invariably, to the tender mercies of the servants, and as\none's Malay was limited this led to avoidable inconvenience.\n\nNothing, however, could exceed the courtesy and attention of the\nmanagement at the Hotel des Indes, in Batavia, and the Hotel du Pavilion\nin Samarang, and the Manager of the Hotel at Sindanglaya.\n\nWe have already mentioned Stamm and Weijns Restaurant in Batavia.\nCoupled with it for excellence of table is Grimm's famous restaurant in\nSourabaya.\n\nThis year, thanks to the efforts of some of the leading hotel\nproprietors, the government of Netherlands India has awakened to the\npossibilities of Java as a country for tourists. Co-operating with the\nHotels and steam-ship companies, special inducements were held out to\nvisitors during the months of May and June, in the way of reduced fares,\nand the success of the venture will doubtless lead to its continuance.\n\nThe Koninklyke Paketvaart Maatschappij (Ship's Agency, late J. Daendels\nand Co.) issues tickets at single-fare rates to Batavia and Sourabaya,\nthe fare to Batavia and back being $45; to Sourabaya and back $63; and\nto Batavia and along the Coast Ports to Sourabaya and back to Singapore\n(sixteen days on board ship) $74. The tickets are available by the\nsteamers of the Royal Nederland Line and the Rotterdamsche Lloyd.\n\nTravel by rail throughout the Island is cheap. For the convenience of\nvisitors with limited time to devote to Java, a tourist ticket has been\narranged. This may be obtained from the Steamship Company in Singapore.\nThe price is $40 (Singapore currency). The tour laid down by the coupons\ncovers the whole of Java from Tanjong Priok, the port of Batavia, to the\neasternmost end of the island beyond Sourabaya on the way to Tosari and\nBromo. Buitenzorg and the Preanger health resorts may be visited on the\ntickets, the famous Hindu ruins near Djocjakarta, and the health resorts\nof Eastern Java. The journey may be broken wherever the tourist cares to\nstay, and the ticket is available for sixty days.\n\nDirections are printed on the ticket in English in regard to baggage and\nother matters, and a small outline map is a useful adjunct.\n\nThroughout the island, the carriages for hire are execrable. The\nfour-pony victoria which took us from Djocjakarta to the Buddhist ruins\nat Parambanan had not gone half a mile when one of the wheels came off,\nand we were lucky to escape without serious damage. It will always\nremain a marvel to us how the ramshackle kreta held together which took\nus from Buitenzorg to Sindanglaya, over the Poentjak Pass, and we are\nastonished that the Dutch authorities, who are exacting in other\nrespects, do not exercise a wholesome supervision over the ponies\nemployed in these cross-country carts and carriages, for a more wretched\ncollection of horseflesh could scarcely be imagined.\n\nWe have already commented on the Toelatings Kaart. This relic of a past\nage, which did not add much to the revenue, and impressed one\nunfavourably with a rigid officialism at the port of entry that did not\nobtrude itself upon one's notice in the interior, may now be avoided by\nthe traveller registering at the Tourist Bureau. In our own case, we\nwere never called upon to produce the kaart.\n\nThe general impression left by one's visit to Java is the excessive\ncleanliness of town and country and the widespread cultivation. There\nare, of course, black spots in the towns; but they are as nothing to the\ntraveller who has perambulated the native quarters of any British Colony\nin the Far East. When we think of the millions of dollars Hongkong has\nexpended to cope with filth-created plagues and to reduce the native\nrookeries of China town, it fills us with the highest admiration for\nDutch administration in Java. The Government of the Straits Settlements\nis entering upon a similar campaign to rectify past sins against the\nlaws of sanitation and hygiene, and hundreds of thousands of dollars\nmight have been available for other purposes had the Chinese been\nhandled as the Dutch handle them in Batavia, Samarang and Sourabaya. It\nmay be overdoing the cult for whitewash to whiten the walls of every\nbridge and the stack of every sugar mill in the country, but it is\npleasing to the Europeans to see that one nation has been successful in\ncarrying its ideas of cleanliness into the tropics and in making the\nOriental conform to the ordinary laws for the protection of the health\nof the common people.\n\nTo those of our readers who may be induced to visit Java, we would\ntender a few words of advice.\n\nIf it is intended to compress a tour of the principal places we have\nnoted into a fortnight's holiday, travel, if possible, to Sourabaya, and\ngo first of all to Tosari. After a few days there, Djocjakarta should be\nmade the headquarters for a two or three days' inspection of the\nBuddhist ruins, and then Bandoeng could be made a halting place while a\ndecision is arrived at as to whether Sindanglaya, Soekaboemi or Garoet\nis to be visited next before going on to Buitenzorg and Batavia. We\nrecommend this course because there is a more frequent service of\nsteamers between Batavia and Singapore, and by ascertaining the sailing\ndates while at some of the Preanger health resorts one is able to time\none's arrival at Batavia and so avoid the heat of the seaport.\n\nWe have painted Java in rosy colours because we found it beautiful, the\npeople companionable and the conditions agreeable. It is possible that\nothers may go over our tracks without deriving a tithe of the enjoyment.\n\nNo one should travel unless he has a genius for travel and a ready\nadaptability to prevailing conditions. He should bear in mind that it is\nhe who is the odd piece in the machinery, and that unless he adjusts\nhimself to the other working pieces he will only have himself to blame\nif things do not run smoothly. If Java is visited in the right spirit,\nwe have not the least doubt that the traveller will be delighted with\nall he sees and experiences, and will come away with an assured\nconviction that it was no exaggeration which styled the island \"The\nGarden of the East.\"\n\n[Map: JAVA.]\n\n\n\n\nTranscriber's Notes:\n\n\nInconsistencies in the hyphenation of words preserved. (court-yard,\ncourtyard; over-night, overnight)\n\nPg. 52, the phrase: \"collection of Buddas\". The author might have meant\n\"collection of Buddhas\", as \"Buddha\" is used elsewhere in the text.\nHowever the author's original spelling is preserved.\n\nPg. 55, \"daning\" changed to \"dancing\". (and maidens dancing.)\n\nPg. 63, the title \"tivan\" is also spelled \"tavan\" in two instances in\nthe preceding paragraphs. As it is unclear which spelling the author\nintended, the original spelling is preserved in all cases.\n\nPg. 70, unusual time expression \"2.9 p.m.\" The original text is\npreserved. (so I started at 2.9 p.m., and, after)\n\nPg. 74, duplicated word \"at\" removed. (reaching Pasoeroean at 8.23)\n\nPg. 90, text contains the expression \"1\/7 3\/4d\" which, for clarity, has\nbeen rendered as \"1s. 7 3\/4d.\" (or about 1s. 7 3\/4d. in English currency)\n\nIn the original text, the author was inconsistent with respect to\nwhether the \"ae\" ligature was used in the word \"archaeological\". This\ninconsistency has been preserved.\n\n\n\n\n\nEnd of the Project Gutenberg EBook of Across the Equator, by Thomas H. Reid\n\n*** ","meta":{"redpajama_set_name":"RedPajamaBook"}}
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+{"text":"In April 2017, Jeff Meer, U.S. Executive Director of Humanity & Inclusion, traveled to Mali. He met with Kouyate, a father caring for seven children, three of whom live with physical disabilities. In this personal testimony, Jeff describes the difficulties faced by Kouyate and his family and the hope that Humanity & Inclusion offers.\nSokoma Kouyate is the father of seven children, and has been unemployed for more than six years. He, his wife, his mother-in-law and the children all share a single room for sleeping in Bamako, Mali's fifth district, where I met him and his family in April 2017. During the day, they stay in an adjacent courtyard, where afternoon temperatures can reach into triple digits with 90% humidity. Kouyate's wife works in the local market selling spices, a livelihood that provides barely enough income to support the family. Kouyate stays home with his mother-in-law to care for the children.\nThe courtyard where the family cooks, cleans, relaxes and plays is littered with wheelchairs, crutches, seats and other assistive devices in various states of disrepair. That's because three of Kouyate's children are unable to walk. As infants, they became infected with malaria, which was left untreated, and eventually damaged their nervous systems and left them unable to move their lower limbs.\nThe oldest of Kouyate's children is 22. Most days, he sits in a wheelchair near the street adjacent to the home, under the shade of a large tree. Like his two younger brothers with a disability, ages 8 and 4, he has never been to school, and cannot read. The closest school in Bamako equipped to teach children with disabilities is about five miles from where the family lives. Paired with the state of the roads in Bamako, the lack of sidewalks, and the lack of public transportation, perhaps their lack of education is no surprise. During my visit, the normally-abled children in the family weren't in school either, because school teachers were on strike over a lack of wages.\nNone of the three boys with a disability has seen a physical therapist, and so they are unlikely to ever be able to care for themselves. Family members occasionally bring them to a local health clinic, but only so they can receive care for acute illnesses.\nKouyate told me that he is tired many days taking care of his large family. He is not sure where to turn for help, and is grateful to have occasional visits from Humanity & Inclusion and our partners. This gives him some hope for the future.\nAccording to the United Nations Development Program, Mali ranks among the five hardest places in the world to live. Life expectancy is 58.5 years in Mali. The average Malian will expect to have just two years of formal education. Roughly 80 percent of those working in Mali earn less than $3.10 per day.\nHumanity & Inclusion has worked in Mali since 1984, helping families like the Kouyates. The need in Mali is very great for HI, which provides food aid to vulnerable families, rehabilitation for people with disabilities who need it, economic opportunities and jobs for people with disabilities, and help to get children with disabilities into school, among other programs.\nLike my colleagues in Mali, I am honored to be part of the HI family, helping to create better lives for the Kouyate family and other. It gives me great peace of mind to know that having this family on our radar, means they have the potential to access rehabilitation and properly fit wheelchairs, and other assistive devices.\nThis vital work continues with the help of our talented and dedicated staff, local partners and community organizations. They say \"it takes a village,\" but here in Bamako, it seems to me it takes even more than that.\nLearn more about HI's work in Mali.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Tobi was never the greatest at making me feel better after loosing a game but I gave him the credit for trying. By this point we had gone back to his place and ordered pizza. The rest of the team had gone out for ice cream but I wasn't up to going and I figured Tobi needed me more.\n\"Have you heard anything from the hospital yet?\" I figured I would ask considering neither of us were saying anything else. He was quiet for a minute as if he was carefully choosing his words.\n\"He's okay for now,\" was all he said. I didn't know how to take that or even what he meant by it.\n\"For now? What do you mean he is okay 'for now'?\" Again he just sat there unresponsive. \"Tobi.\" This time he answered and I was beginning to wish he hadn't. He pretty much mumbled it but I heard enough to make it clear as day.\n\"Nothing. They can't do anything but tell him to take it easy.\" I started crying. Just a few tears but I refused to let Tobi see.\nHis dad meant the world to him. He was his idol, his role model. Ever since his mom walked out on them when he was only little, Tobi's dad is all he's ever had as far as parents are concerned. His dad is really all Tobi has ever had and to loose him\u2026to loose him would destroy his entire world.\nSo I stopped talking and we watched a movie and finished our pizza without another word. At the end of the night, as I was leaving, I had to say something to Tobi. I couldn't just leave things the way they were.\n\"Of course.\" With that, Tobi gave me a goodnight\/I'm sorry hug and I headed home.\nNormally after loosing a game I wake up to a text from Tobi asking how I was feeling. I didn't wake up to that this morning. Instead I texted him to ask how he was feeling. I didn't get a reply until after I had finished my breakfast and gotten ready for school. His message didn't say much, just that he ws fine but he wouldn't be coming to school today. He was probably going to spend the day with his dad making surehe was okay.\nThe school day took forever but when the last bell did ring I still took my time leaving. All te excitement of the halloween bash had everyone buzzing and the last thing I wanted to do was go home and do homework. I wandered around the school for a bit before I decided to just go home because there was really nothing to do around here. On the bright bright side, no one was home when I got there so I could just sit in peace and quiet for a little while.\nNot to long after I got in Tobi texted me. I was really happy about this because he was on my mind all day but I didn't text him because I didn't want to bother him if he was spending the day with his dad.\nT: Hey, sorry I've been so quiet today.\nIt's alright. Did you spend the day with your dad?\nT: Yeah but I missed you too.\nHe missed me? He just saw me yesterday. Maybe it wasn't just me. Maybe he actually had feelings for me. But how would I find that out for sure? I don't want to be the girl who gets all creepy just to find out if he likes me.\nT: So, you excited about the halloween bash? It's our first high school dance.\nBefore I could even send a reply my pone was ringing and it was Tobi. I laughed lightly as I picked up the phone.\n\"Okay then ask away.\" What he said next, I was not expecting.\nWell that was dissapointing. Here I am thinking that he might have a crush on me when in reality he was just being nice and now he's asking for advice on asking another girl out\u2026wow.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"I cannot see how you can blame the assessor for an increase in reoffending. It could be that those who are ordered by the courts to have an assessment are more likely to reoffend to begin with and that is why they have a tougher sentence.\nI am not blaming the assessor. I am blaming the Ministry of Health and the NZTA for allowing unregistered incompetent counsellors to conduct these assessments and for failing to check on their qualifications.\nDrink drivers who are assessed are being compared with drink drivers who are not assessed. They're all drink drivers (or apples). What is being discussed is the impact of assessment (and treatment) on subsequent re-offending rates. If assessment\/treatment is done well, perhaps it would turn rotten apples into carrots.\nI appreciate the value of your presence on the AoD scene, especially since meeting you in Dunedin. We need independent commentaries to help keep things honest. I hesitate therefore to criticize, but I wish you would provide more evidence for some of your conclusions.\nThe fact that a counsellor fails to renew his registration with DAPAANZ does not itself mean he is incompetent. I do not know the counsellor you mention, but naming him in this fashion without more detail seems brutal. There does not seem to be any evidence in your blog actually tying him to getting drunk drivers back on the road, and your follow-up comment that you do not blame the counsellors seems to contradict the earlier piece, where you name and blame an individual.\nSecondly the the statistic quoted later in your piece \u2013 that assessed drivers re-offend more that unassessed drivers \u2013 is predictable, since the former group are likely to have more serious offense histories. That 68% of this group do not re-offend is actually a very positive statistic.\nWhether these counsellors are incompetent is a moot point. But they not competent as far as DAPAANZ is concerned. 'Not competent' and 'incompetent' are two ways of saying the same thing. But this article is not about the counsellors \u2013 its about the Ministry of Health failing to do its job.\nIn regard to your second point I disagree that it is predictable that assessed drivers will reoffend at a greater rate. That implies assessment and treatment is a waste of time \u2013 and\/or that the assessors are incompetent.\nI am not so much interested in apples and apples, as the main issue, being unskilled AOD counsellors, let loose on unsuspecting clients, who may believe they're in competent hands.\nRoger is assuming quite reasonably that a competent assessor would not allow those drivers back on the road \u2013 the fact that the assesors are allowing them back pretty much proves they are incompetent!\nSurely it makes sense for the Ministry of Health to enforce their own guidelines? It is important that assessors are competent, belong to an organisation with a code of ethics and are accountable for their practice. If they're not, it makes it an uneven playing field for those who do ensure they belong to a professional body, have paid their annual subscription and diligently earned the required one hundred points.\nWould you consult any other health care practitioner that was unregistered? Thanks for bringing this to my attention Roger, as I had no idea that this was happening, why would I? I had a letter from the MOH towards the end of the year, reminding me of my annual requirement to furnish proof of my ongoing registration and updated details of my business.\nThank you Roger regardless of anyone's view you have once again alerted us to the lack of accountability in regard to the use of our taxes. I for one think it is abhorrent that counsellors who do not meet criteria or do not have the relevant qualifications have been paid for conducting these assessments. This must be addressed.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Brass accents, textured pillows, round tables and tailored furniture are among the home decor trends on display in this black-and-white-themed space.\nWant to redecorate? Here's some on-trend inspiration.\nEmerald Hill Interior owners Jackie Bayer and Sadie Johnson agree, and Bayer adds that she likes to soften the look with one or two interesting design elements that pop, so the overall effect won't be too harsh.\nHome design is more than simply decorating a space \u2014 it's about making it more livable. Homeowners increasingly approach the task from a functional standpoint, thinking about how they actually use their rooms, not just how they want them to look.\nRound tables, like this one in the home of Bill and Anna Leonhardt, are on trend this season.\nAs technology evolves, so do the ways we incorporate it into our homes.\nPardoe anticipates this trend only growing over the next few years. \"It'll be even bigger, with people being able to control everything from their phones, from locks to lights,\" she says.\nAt the same time, that means thinking about how to hide cords and plugs, and how to incorporate technology into the rooms where it will make people's lives smoother.\nOver the past decade or so, advances in textiles have done wonders for the world of outdoor fabrics. Today, there are so many great outdoor options that homeowners are opting to use them inside.\n\"The outdoor fabrics you think of from 10 or 15 years ago are completely different now,\" says Pardoe. Today's fabrics are softer and available in a wider range of patterns. And since they are made for outdoor conditions, the new fabrics stand up to even the heaviest use indoors.\nFabrics aren't the only thing designers are bringing inside this season. Emerald Hill's Bayer and Johnson like to blur the lines between inside and out by incorporating natural textures, plants and flowers. Accessories made with wood, shell, horn, bone, woven grass and leather add visual and tactile interest.\nInstead of mass-produced accessories, the duo recommends their clients decorate with plants and flowers to infuse spaces with energy and make it easy to keep the look fresh at all times.\nAfter nearly 40 years of stainless steel, nickel and chrome reigning over the interior design industry, brass has returned as a coveted of-the-moment element.\nTrish Albano, owner and designer at Trish Albano Interiors in Mount Airy, notes the softer, subtler look of the new and improved brass. \"The brass of today is not the brass you may remember from the '80s,\" she says. \"Most brass that was popular back then was very shiny with a lacquered finish.\" This time, brass has a richer color with brown undertones, not yellow, and can be intentionally left untreated to develop a unique patina.\nAlbano suggests pairing brass with other metals, which creates an \"acquired-over-time\" look instead of \"matchy-matchy,\" she says. She also recommends dark wood and caramel leather as complementary materials. The key to staying on-trend is using brass in moderation. Whether it's in drawer pulls, a light fixture or a kitchen faucet, a little brass goes a long way.\nBut proceed with caution when mixing metals: \"I think of it as the same as mixing wood \u2014 think of them as different colors,\" she says.\nBlack metals are as hot as they are cool this season.\n\"Some people are a bit hesitant at first, but we're seeing it more now,\" says Pardoe.\nMiller is also a fan of the cool, flat metal look, especially in the bath, where it adds an unexpected element to vanities. \"Black shower hardware and faucets are striking against natural stone,\" she says.\nAaron and Mallory Lembo love living in the middle of the city, on a busy street near Patterson Park. They thrive on the hustle and bustle of the urban environment and the closeness of their neighbors.\nHomeowners are all about experimenting with diverse combinations of materials and layering colors and textures to create spaces that are unique, personal and warm, say designers. Michelle Miller says modern spaces with clean lines look most relevant when \"warmed up\" with natural woods and antique rugs. They \"soften the hard edge of modern interiors of the past,\" she says.\nTaking the layering approach also allows homeowners to inject more of their personalities into a space \u2014 and personality is always in style, says Miller.\nSerena & Lily's brass ring table lamp makes a statement using negative space. The simple ivory parchment shade ensures that the lamp works for a multitude of styles. 13.5 inches by 8.5 inches by 21 inches. $595, serenaandlily.com.\nLawson-Fenning's thin frame lounge chair puts a contemporary twist on a timeless design. The chair's antiqued brass finish is complemented by a tufted suede seat in a neutral beige color. 30 by 28 by 27 inches. Starting at $1,685, lawsonfenning.com.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Best airfare and ticket deals for ABE to GSP flights are based on recent deals found by Expedia.com customers.\nDistance and aircraft type by airline for flights from Lehigh Valley International Airport to Greenville\u2013Spartanburg International Airport.\nThe most recently built aircraft flying from ABE to GSP in 2009 was Canadair's CRJ-2\/4 flown by Atlantic Southeast. The CRJ-2\/4 took flight for the first time in 1997.\nWay back in 2009, 49 passengers flew from Allentown to Greenville. Today, this number has significantly increased.\nIn 2009, we learned that Atlantic Southeast flew around 49 passengers from ABE to GSP.\nIn 2009, the following group of quality airline carriers offer flights from Allentown, PA to Greenville, SC: Atlantic Southeast.\nThe longest flying aircraft flying from Allentown, PA to Greenville, SC during the 2009 year was a Canadair's CRJ-2\/4 flown by Atlantic Southeast.\nScan through flights from Lehigh Valley International Airport (ABE) to Greenville\u2013Spartanburg International Airport (GSP) for the upcoming week. Sort the list by any column, and click on a dollar sign to see the latest prices available for each flight.\nWhether it's for an obligation or the sake of your sanity, sometimes you need to get away. Maybe you need flights from Allentown to Greenville to attend your cousin's wedding, to pitch a business idea to your boss, or perhaps simply to treat yourself to a mini vacation. Regardless of the reasons behind packing your bags and needing to find the cheapest flights from ABE to GSP, we've got you covered here at Flights.com.\nWe present you with some of the hottest deals on airfare so stop that Google flights search. We want you to spend less on your flight from Allentown to Greenville, so you can spend more during your getaway. With Flights.com, you'll find it simple to land airline tickets with itineraries matching your travel schedule. What's more, we provide you with all the information you need to confidently make reservations on your family, business, or personal trip.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"High Heels and Mommy Ordeals: \"Doh\" You Want to Be My Valentine?\nOne of my favorite holidays as a teacher is Valentine's Day. I love to create little cards for my class to pass out. The last few years I've decided against candy and created Valentines with novelty items like pencils, bubbles and fun straws. Since I'm not in the classroom this year, I decided to make cards for Cohen to pass out to his friends. He was very adamant on getting gummy bracelets but as I mentioned the word Play-Doh, he was okay with doing those cards too.\nI whipped these puppies out on PicMonkey and it was kind of ridiculous how easy they were to make. You can print them out on cardstock or use cardstock as a backing to make them thicker. Then you just cut the little holes out in the middle, put your Play-Doh in there and secure it with a cute piece of Valentine's themed tape that can be found in the dollar bin at Target.\nI included the link to the printable below. When I printed mine, I scaled it to 30% and they came out to the perfect size. I'm going to let Lola hand out a few of these to her friends from her old class just so she doesn't feel left out. Okay and because they are too fun to make.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Today I Uploaded 15 photos with all are in high resolution version. From manifold images in Army coloring pages images, you can have Coloring 2018 with decoration. But, if you don't appropriate with design, you might still take a look ideas. Even so I propose you might use as an aspiration decor, although together with has terrific decoration aspiration. Don't forget for share this Army coloring pages get this online army coloring pages a9m0j cat pictures to color to close friend or your boy friend. So they are can get also to erect they Coloring 2018. I am glad might share along with along with to you all. Hopefully you might find which all this time are you seek.\nArmy Coloring Pages Army Coloring Pages 20 free printable army coloring pages everfreecoloring transformers coloring pages. Army Coloring Pages army tank coloring pages military coloring page army tank coloring cat pictures to color. Army Coloring Pages military coloring pages free and printable transformers coloring pages. Army Coloring Pages army coloring pages printable free coloring pinterest army birds coloring pages. Army Coloring Pages army tank coloring pages tufo birds coloring pages. Army Coloring Pages free printable army coloring pages for kids yugioh coloring pages. Army Coloring Pages military coloring pages military coloring pages stock excellent army cat pictures to color. Army Coloring Pages army coloring pages to print fun coloring pages pinterest army spongebob coloring page.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Washingtonville sophomore Gabriel Castillo captured his first Orange County Interscholastic Athletic Athletic singles title, defeating defending champion Lucas Arora of Cornwall 6-0, 6-1.\nCornwall senior Emil Vyskocil and junior Will Webber won the OCIAA doubles title, knocking off Newburgh Free Academy senior Jack Clayton and Matt Reinhold, the top seed, 6-4, 6-2 at Match Point Tennis in Goshen.\nDefending champion and Cornwall senior Lucas Arora outlasted teammate Dan Leach in a near three-hour semifinal 6-7, 6-2, 7-6 to reach his fourth straight OCIAA final.\nArora will play Washingtonville sophomore Gabe Castillo, the top seed, in the championship. Castillo defeated teammate Gavan O'Brien 6-1, 6-0.\nNo. 1 Gabe Castillo (Washingtonville) d. No. 4 Gavan O'Brien (Washingtonville) 6-1, 6-0; No. 2 Lucas Arora (Cornwall, defending champion) d. No. 3 Dan Leach (Cornwall) 6-7, 6-2, 7-6.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"We are located on Historic Route 6 in the beautiful town of Smethport, Pennsylvania.\nWe started business in 2002 and began supplying the local businesses with Equipment Identification Tags. Soon after, we expanded our business to offer custom engraving. We engrave\/etch on a wide variety of materials, including: wood, glass, plastics, metal, and more!\nIn our Gift Shoppe, you'll find Beautiful Fashion Jewelry, Accessories, Scarves, and Purses. You'll also find Antique and Vintage items. We have a variety of handcrafted items from some of the area's most talented Artisans.\nCopyright \u00a9 2017 Lightwaves Engraving & Gift Shoppe - All Rights Reserved.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Handcrafted in Northern Thailand from vintage hill tribe applique fabric and hand-woven cotton. Accented with a coin and bell detail. Leather straps are accented with beads.\nYour purchase helps to economically empower women artisans, improve quality of life and preserve tradition and cultural legacy.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"For information on the SHRM Certified Professional (SHRM-CP) or SHRM Senior Certified Professional (SHRM-SCP), please go to shrmcertification.org, e-mail: certification@shrm.org or call 1-703-535-6360. The Certification Handbook contains valuable information regarding your certification exam. All candidates should carefully review the Handbook during the application process and before arriving at the Test Center.\nYou will be required to present a valid, non-expired government-issued ID in Latin characters with a current photo and signature. The name on the identification must be the same as the name that appears on your exam application. If you fail to produce the proper form of identification, you will not be admitted to the examination and will forfeit your exam fees. For more information about proper identification and how to change your name if needed, please refer to the Taking the Exam section in the Certification Handbook.\nPlease reference the SHRM Certification Handbook for a detailed listing of testing rules.\n\u00b7 Review your appointment confirmation email to confirm your appointment time.\n\u00b7 Arrive at the testing center at least 30 minutes prior to your appointment time.\n\u00b7 Review driving directions. Allow sufficient travel time including traffic, parking, locating the test center, and checking in. Depending on the location of the testing facility, additional parking fees may apply. Prometric does not have the ability to validate parking.\n\u00b7 Bring a valid, non-expired government-issued ID in Latin characters with a current photo and signature. The name on the identification must be the same as the name that appears on your exam application.\n\u00b7 Prometric is unable to provide a completely noise-free environment. Consider bringing your own soft ear plugs or use the test center-provided head phones.\n\u00b7 No breaks are scheduled during the exam. Candidates may take a break as needed, but may not leave the testing facility and will not be given extra time on the exam.\nCandidates wishing to request a refund must do so on or before the late application deadline date.\nFor the complete refund policy refer to the Certification Handbook.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"What if the person you hated most was murdered and their ghost came to you asking for help to solve the crime?\nThis fast-paced story steps back in time to reveal the agonizingly troubled youth of Mac MacKenna before he joined the U.S. Air Force Special Operations.\nSet in Northern California in the spring of 1990, Mac is a teen on the verge of manhood. But he's not your typical teenager. He doesn't have a girlfriend. He isn't going to parties. And he no longer participates in sports.\nHe desperately wants to move away from his parents. As his 18th birthday and high school graduation approaches there's a shocking death in the family\u2014is it murder?\nMac knows something's not right; he can feel it in his bones. He's desperate to uncover and expose the truth although he's fearful, he might kill his father if his father doesn't kill him first.\nThe first series elaborate the intelligence conflict between Egypt and Israel since the start of the state of Israel in 1948. It discusses all the famous espionage stories, the known and the unknown, from the view of both countries. A spy in the palace book tells the story of \" Ali Al-Atafi\" who worked for Mossad in Egypt.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"PVC with waterproof, mildew, cold, anti-aging, anti-static and other properties; and we used PVC broken strength, tear elongation, tear strength is much better than the traditional tarpaulin for productin of the inflatable gym mat.\nPVC (tarpaulin) coated high-strength polyester waterproof cloth is based on high-strength polyester canvas cloth, coated with polyvinyl chloride (PVC) paste resin with accelerator, anti-mildew agent, anti-aging agent, antistatic agent And other chemical additives, made by high temperature plastic.\nPVC appearance colorful, multiple colors can be selected. The surface of the special treatment from the anti-skid effect, is the international popular waterproof cloth, and wide width, according to user needs to produce different functions, different colors, different thickness of the product. , Processing products can reduce the patchwork to improve the quality, eliminating the need for sewing needle hole leakage.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Superpark Espoo is an indoor activity park for the whole family. It offers fun activities for everyone and experiences that make you move- all year around, no matter the weather. In the Freestyle Hall, you will find the skating and scooting areas, air track tumble mats, fast slopes that deliver you into the foam pit and awesome trampolines. You can compete with your friends in the Game Arena using the Puck Radar, Football Flipper, Fortuna Ball Game and the SuperHoop. The Adventure Area will make you want to climb the walls, go ape on the slides or zoom around in a pedal car.\nWelcome to Superpark Espoo, where you can enjoy adventure and games, test your skills and have fun with a variety of sports. The wristband allows you all day access. Superpark Espoo also offers high-quality meeting facilities, restaurant services and guided activities for groups!\nChildren 0-3 years are admitted to the park free of charge. Children under 7 must be accompanied by an adult. The adult must also pay for entrance.\nThe day pass is valid for a whole day. With our wristband, you can go in and out of the park as many times as you want during our opening hours. Carers of individuals with reduced mobility or who need assistance otherwise are admitted to the park free of charge. The customer must pay for entrance.\nAdventure Area. Game Arena. Freestyle Hall. Choose your own adventure!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Pictured here is the design of a new Science and Technology Centre for the College. We have applied for government funding for this project and will be starting a new Building Fund appeal. The school is growing and needs more classrooms. We wish to provide more practical experiences in our science program for both Primary and Secondary students, and have a space where students can use technology to design, create and develop innovative solutions in problem-based learning.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzwfpx b/data_all_eng_slimpj/shuffled/split2/finalzzwfpx
new file mode 100644
index 0000000000000000000000000000000000000000..120129647904024f8f28c2435e82000534e61e1d
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@@ -0,0 +1,5 @@
+{"text":"Recalled Graco Stroller (the one with fingertip amputation hazard). has caused injury. Do I have a case?\nIf you have been injured by Recalled Graco Stroller (the one with fingertip amputation hazard). you are not alone. You may have a case against Newell Rubbermaid Inc. but you should speak to a lawyer if you are wanting to file a claim. The following is an incident that caused injury to a consumer and was reported.\nMy daughter was involved in a fingertip amputation because of a recalled Graco stroller. Her little finger came in between the hinges severing it almost completely.\nThe victim here was a Female who was 0 years old.\nIf you or a family member have also been injured by Recalled Graco Stroller (the one with fingertip amputation hazard). you may have a case. Fill out a free case evaluation request today.\nPrevious post This was a Splat Ball Egg manufactured by Ja-Ru Toys has caused injury. Do I have a case?\nblowing bubbles has caused injury. Do I have a case?\nDisney Princess pogo stick by Bravo Sports has caused injury. Do I have a case?\nMaclaren Volo Single Umbrella stroller has caused injury. Do I have a case?","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Compliance data is defined as all data belonging or pertaining to enterprise or included in the law, which can be used for the purpose of implementing or validating compliance. It is the set of all data that is relevant to a governance officer or to a court of law for the purposes of validating consistency, completeness, or compliance. Compliance software is increasingly being implemented to help company's manage their compliance data more efficiently.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"a sunlit meadow where flowers bloomed.\nchildhood dreams destroyed too soon.\nwhere now there stands a chapel room.\namongst darkened sods of wrathful gloom.\nThis entry was posted in Blog Posts, Inkphrastica by Deborah Edgeley. Bookmark the permalink.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Many successful business owners are looking for creative retirement planning solutions. Are you looking for a retirement plan that can maximize current deductions and provide benefits at retirement that are guaranteed and not dependent on investment performance?\nA 412(I) plan is a fully insured defined benefit plan.\nUsing a fixed annuity and whole life insurance products, a fully insured defined benefit plan can be designed to provide current deductions that are much larger than uninsured plans. It also guarantees the future benefits and can provide substantial life insurance protection.\nIs a 412(i) plan the right choice for you?\nIf you wish to provide retirement benefits with tax-deductible contributions.\nIf this sounds attractive and meets your needs, the 412(i) plan may be the right choice for you.\n1 Guarantees are contingent on the claims-paying ability of the issuing company or companies.\nThe information provided is not written or intended as tax or legal advice and may not be relied on for purposes of avoiding any Federal tax penalties. Individuals are encouraged to seek advice from their own tax or legal counsel. Individuals involved in the estate planning process should work with an estate planning team, including their own personal legal or tax counsel.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Gold nanoparticles dispersed on high\u2010surface\u2010area carbon materials were investigated as heterogeneous catalysts for the selective oxidation of d\u2010glucose to d\u2010gluconic acid in aqueous solution with molecular oxygen. Salt\u2010templated porous carbon supports were obtained from different precursors with and without nitrogen and treated under air or hydrogen atmosphere to functionalize the surface with nitrogen, oxygen, or hydrogen. The influence of the surface atomic structure of the carbonaceous supports with similar pore structure on the size and catalytic properties of the metallic nanoparticles was studied at gold nanoparticle loadings of 0.4\u20130.7\u2005wt\u2009%. The functionalisation significantly influences the surface polarity of the support materials and the strength of the interaction with the gold nanoparticles. The surface polarity influences the structure and properties of the catalysts because both the gold deposition and the glucose oxidation reaction take place in the aqueous phase. Rather hydrophilic supports are obtained by doping with oxygen and nitrogen and lead to large gold nanoparticles with low catalytic activity. In contrast, the rather hydrophobic as\u2010made and hydrogen\u2010treated supports provide higher catalytic activity (metal time yield up to 1.5\u2005molGlucose\u2009molAu\u22121\u2009s\u22121) resulting from their smaller gold particles of 3\u20135\u2005nm in diameter.\nLama, S., Schmidt, J., Malik, A., Walczak, R., Silva, D., V\u00f6lkel, A., & Oschatz, M. (2018). Modification of Salt\u2010Templated Carbon Surface Chemistry for Efficient Oxidation of Glucose with Supported Gold Catalysts. ChemCatChem, 10(11), 2458-2465.\nLama, Sandy M. G., Johannes Schmidt, Ankita Malik, Ralf Walczak, Daniel Varon Silva, Antje V\u00f6lkel, and Martin Oschatz. \"Modification of Salt\u2010Templated Carbon Surface Chemistry for Efficient Oxidation of Glucose with Supported Gold Catalysts.\" ChemCatChem 10.11 (2018): 2458-2465.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzwqqi b/data_all_eng_slimpj/shuffled/split2/finalzzwqqi
new file mode 100644
index 0000000000000000000000000000000000000000..fc37258c19ffed37bab8c985765447bf4f3b30d2
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@@ -0,0 +1,5 @@
+{"text":"BNet.Builder is a desktop application for rapidly creating Belief Networks, entering information, and getting results.\nBNet.Builder's easy to use, easy to learn graphical user interface lets you create models quickly, without fussing with frustrating and time-consuming dialog boxes, edit and compile modes, nested menus, and other irritating features so common in other belief network modeling packages.\nBNet.Builder is the first product to bring true ease-of-use to Belief Network modeling.\nDynamic Update - See beliefs as soon as you change your network in any way, including: entering CPT data, posting evidence, and deleting nodes or links. No need to compile, run, or update.\nSingle Mode Interface - Build your network and see calculated beliefs in one single window, not in separate \"build\" and \"run\" modes.\nNote: the processor speed and memory capacity specified above are only recommended values, not minimum required values. BNet.Builder should work well for most networks with the above processor speed and memory capacity. Slower processor speed and smaller memory capacity will result in degraded performance. Faster processor speed and larger memory capacity will increase performance of BNet.Builder and allow for larger network size.\nSupport for BNet.Builder\u2122 is available through our Support Package.\nTo purchase a product license or support contract, contact us.\n1-day introductory courses for using BNet.Builder are available. For schedules and prices, please contact us.\nClick here to download a trial version (Windows).\nClicking to continue the download indicates acceptance of our license agreement.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Generally in South African wine competitions, as elsewhere in the New World, agglommerated results are presented in terms of varieties and styles rather than origin.\nThat's also the case with the Platter guide, whose list of five-star winners I've just been looking at with a differerent perspective.\nWhat is the league table it offers when categorising its 62 top-ranked wines?\nFirstly, most broadly, and in line with what most serious commentators would agree is correct, more white wines than red get five stars \u2013 like last year, though this year's 35 to 27 gap has now widened a little.\nThe winning category is easily White blends, which is certainly justified, in my opinion. There are 12 of those, followed by Shiraz with 10. Red blends and Chenin have 8 each, then Chardonnay with 5, then unfortified desserts with 4. Then the others.\nPlatter doesn't divide the wines into their origins \u2013 partly, no doubt, because this is a bit trickier to do and much less clearcut. Stick to origin and you miss a lot of good wines. But, of course, you can again invoke the idea of blends. In fact, going through the list, I'm gratified to note that a minority of the wines give their origins as \"Coastal\" or \"Western Cape\": let's hope it's because there's an increasing tendency to produce wines that reflect a particular origin. But 13 out of 62 is still too many.\nThen some with just one each \u2013 Durbanville, Cape Point, Robertson, Elgin.\nThe strange omission is, of course, Constantia. How did that happen (especially with the fine Vin de Constance 2007 on offer)? Well, these things do happen, I'm afraid, and we must swallow hard and get over it. There are always question marks over exclusions and inclusions. And the list of five-star wines certainly for me (as for many people, only no doubt differently!) includes wines whose presence there I wonder about, and omits some that seem indispensible. (I take a sip of Raka Cabernet Franc and long for Glenelly Lady May!) The fact remains that the Platter Guide is the most useful list to perform this exercise on, in that it reflects judgements on vastly more wines than any other guide or competition.\nI haven't checked my analysis or arithmetic very carefully \u2013 if you feel like doing so, and find me wrong please let me know, but I'm at least sure the overall picture is correct.\nAs I say, no-one is going to be surprised that Stellenbosch produces the most five-star wines. It would have been even more true ten years ago. But ten years ago the idea that the Swartland would be in a very respectable second place (with a tiny proportion of the wineries that Stellenbosch has) would have been thought absurd.\nInterestingly, only two of the Olifantsrivier wines are actually made in the area: Fryer's Cove Savignon Blanc and Cederberg CWG Teen die Hoog Shiraz. The other two are vinified elsewhere: Botanica Chenin Blanc in Stellenbosch, and Sadie Family Skurfberg in the Swartland. And at least one other five-star wine has a significant proportion of Olifantsrivier wine \u2013 Alheit Cartology.\nBut what a splendid thing this is! Another proof that there is surely no area in the whole of the Western Cape that is not capable \u2013 with a bit of imagination, skill and hard work \u2013 of producing fine wine.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Classes are ongoing and students can start any time, and proceed at their own pace.\nThe Charlottesville T'ai Chi Center offers training in the Cheng-Ming System as taught by Great Grandmaster Wang Shu-Jin.\nTeaching philosophy: These arts can best be passed down in a teacher-to-student relationship. We provide one-on-one instruction to all students. Classes are ongoing and students can start any time, and proceed at their own pace.\nMission: Charlottesville T'ai Chi Center is a non-profit organization dedicated to teaching and promoting the health benefits and art of T'ai Chi Ch'uan in the Charlottesville community.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Will Obama dial back the war on drugs?\nPresident Barrack Obama has done very little to de-escalate the war on drugs, despite comments prior to his election that led people to believe his administration would be less repressive than his predecessor's, reports Jacob Sullum at Forbes.com. But as Obama embarks on the third year of his second term, it looks like the optimists were partially right.\nMarijuana Legalization. Although the federal government cannot stop states from legalizing marijuana, it can make trouble for the ones that do by targeting state-licensed growers and retailers. Under a policy announced in August 2013, the Justice Department has declined to do so, reserving its resources for cannabis operations that violate state law or implicate \"federal law enforcement priorities.\" The department also has refrained from challenging state marijuana regulations in court, a strategy that could have delayed the opening of cannabusinesses in Colorado and Washington even if it was ultimately unsuccessful.\nContrary to the impression left by the president, the executive branch has the authority to reschedule marijuana without new legislation from Congress.\nIn September, a few days before announcing that he planned to step down soon, Holder said whether marijuana belongs in the same category as heroin is \"certainly a question that we need to ask ourselves.\" Since the Controlled Substances Act empowers Holder to reclassify marijuana, it would have been nice if he had asked that question a little sooner. Still, Holder was willing to publicly question marijuana's Schedule I status, something no sitting attorney general had done before.\nClemency. After a pitiful performance in his first term, Obama has signaled a new openness to clemency petitions. Last April an unnamed \"senior administration official\" told Yahoo News the administration's new clemency guidelines could result in \"hundreds, perhaps thousands,\" of commutations. Obama's total so far, counting eight commutations announced a few weeks ago, is just 18, but he still has two years to go.\nA few months ago, Obama chose former ACLU attorney Vanita Gupta, a passionate critic of the war on drugs who emphasizes its disproportionate racial impact (a theme Obama and Holder also have taken up), to head the Justice Department's Civil Rights Division.\nThe next two years will show whether Gupta's appointment is a sop to disappointed Obama supporters or a signal of bolder steps to come.\n\"I'm waiting for the president to come out and say his views are evolving on marijuana,\" says Bill Piper, director of national affairs at the Drug Policy Alliance.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"We were laughing and remembering those cringe-factor moments from our kids' early Christmases, when I was reminded of a fun game we played a few years back with the older two. Appreciation Training.\nAs I explained the game to my friend, she got all enthusiastic and said, \"We should totally do this! Like together. The kids will get into it more if there are other kids there...\"\nCollect a bunch of totally random bits and pieces. Scour the junk drawer, the washing pile, the recycle bin. I am talking old socks, bottle tops, giant undies, pegs... Collect enough for roughly three \"gifts\" per kid. Then wrap them up and pop them in a bag. You will also need a bag of lollies\/sweets as \"rewards\".\nThis is truly a good laugh, as well as being a powerful lesson in the art of gift-appreciation. It's not that we are teaching our children to be fake, rather we are teaching them socially-appropriate responses to the gift of woolly socks, helping avoid Aunt Ethel's mortification or displeasure and most importantly reminding them that it's the THOUGHT that COUNTS.\nAunt Ethel hobbled on her arthritic knees all the way to KMart. She stood in front of the sock display and hand-picked those socks just for you, Jimmy. She made an effort. She spent her hard-earned retirement pennies. THAT's why we show appreciation to Aunt Ethel.\nOf course you can also suggest that a kiss and a hug as well as a hearty thankyou will go a long way to warming Aunt Ethel's heart.\nIn fact in our family we only give Santa the credit for the content of the Stockings. The rest of the pile is duly credited to the people who spent the time perusing junk mail for great deals, listening into conversations about Christmas Wishes and braving the madding crowd to secure those wishes for beloved offspring. In other words, Mum and Dad. We get the ecstatic Thankyou's, the gleeful hugs and kisses we have earned.\nMay you have a very Merry Appreciative Christmas!\nOh I LOVE this idea!!! I am so doing it. I want the floor to open up and swallow me when my kids don't show the 'proper' appreciation.\nAnd yes, Santa only gets a small portion of credit in our house too.\nhave a wonderful Christmas my dear friend.\nMan, I wrote a long comment and it's disappeared!!!\nLove this idea and am going to try it with my kids.\nHave a lovely Christmas my friend.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzwzid b/data_all_eng_slimpj/shuffled/split2/finalzzwzid
new file mode 100644
index 0000000000000000000000000000000000000000..39fc65fabc68d213660dbddbfc798114dd529397
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+{"text":"Aqua Lung scuba fins provide thrust and power to each kick with designs that reduce fatigue and improve performance. Aqua Lung's innovations in design and materials have allowed divers of all skill levels to see more of the undersea world.\nAqua Lung scuba fins offer the ultimate in comfort and performance. Aqua Lung designs fins for performance-minded divers who are looking to optimize their diving experience.\nIn designing each pair of diving fins, a perfect balance must be achieved. The fins must be wide enough to overcome water resistance in order to propel the diver; however, they must also be the right length to allow maneuverability. Aqua Lung places a high priority on providing a variety of options for a diverse range of divers of all experience levels and this is reflected in every pair of scuba fins we create.\nFull foot fins are typically used in warm or tropical waters, while open heel diving fins are ideal for waters of any temperature. Open heel diving fins offer greater thermal protection when used with neoprene dive boots, however, several of Aqua Lung's full foot diving fins can accommodate dive socks to attain extra warmth while maintaining a small size foot pocket.\nAqua Lung diving fins incorporate a variety of designs to help divers get more performance and enjoyment from their dives. Features for both full foot and open heel fins can include adjustable power bands to accommodate different body types or changing conditions, as well as features that are especially designed to eliminate foot and toe fatigue.\nA quality pair of dive fins is invaluable for any underwater application, both recreational and professional. Dive fins powered by Aqua Lung innovation and technology can take your diving to new depths. Whether used for casual snorkeling or for extended diving, Aqua Lung dive fins comfortably get you where you need to go.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Looking for a source of bulk rock dust that can deliver in Palm Beach County.\nNo weight on fruit but if I had to guess, I would say around 12 oz. It was perfectly ripened. Aroma was of that of a Capri Sun and taste followed suit (only thing to figure out is which flavor). Fruit was nice and sweet with the type of acidity found in one of those Capri packets. Texture was semi-firm and juicy.\nI liked this one better than Fruit Punch.\nFor sale is a 3 gal Manohar mango tree, the tree that Frank aka JF made famous. Cost is $25, local pick up only.\nI have 20 Nutmeg seeds for sale. $40 takes them all. Please PM if interested.\n25 gal Ugly Betty mango tree for sale. $100. Local pickup only.\nLocal pickup only. If interested, please PM me.\nFor sale, 25 gal Angie mango tree. $120 or best offer. Local pickup only.\nWill try and post picture on Thursday.\nExcalibur has some beautiful 25 gal Fortune Eye Longan for sale. They also have 3, 15 and 25 gal Super Hass Avocado for sale.\nBelow is the brief history as described by Walter Zill.\nPrice is $1.00 per seed.\nI also have a bunch of seeds from mixed varieties that include Pierce, Honeheart, Santa Rosa, Sabor and El Bumpo and possibly a few other high quality varieties. Price for these (due to being mived together) is $0.50 per seed.\nPlease PM me for details or if interested.\nFruit and palm knowledge a big plus. If you are interested, please PM me for details.\nI have a 15 gal Excalibar Red jackfruit tree for sale. The tree is grafted, and is approximately 7 - 8 feet. I will post a picture tomorrow and give exact height. Local pick up only.\nI have a 25 gallon Angie and a 10 gallon Ugly Betty for sale. The Ugly Betty is the size of a large 15 gal tree. $175 for the Angie and $100 for the Ugly Betty. Feel free to make reasonable offers.\nI have five (5) 7 gal Honey Kiss and three (3) 3 gal Venus mango trees for sale. Please PM me if interested. Local Pick up only. Sorry, no shipping.\nHONEY KISS ARE ALL SOLD. THANK YOU TO THOSE BUYERS FOR YOUR PATRONAGE.\nIf you have ever tasted the Gary, you will quickly k ow why Gary Zill used it as one of bis go to breeding cultivars. You can also easily detect the influence it had on the Coconut Cream.\nI have a 15 gallon Ross Sapote tree for sale. The tree was recently cut back and has flushed out heavily. It has fruited last year and is flowering right now. Cost is $100. Pick up only.\nExcalibur has some beautiful 7 gal Rollinia, 3 gal Noni and 3 gal Shiranui \/Dekopon (this is the same citrus sold under the name of Sumo) available in limited quantities. There are also some really nice 3 gal Caimito (green and purple) available.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Zohra is the first ever all-female orchestra in the history of Afghanistan.\nNamed after a Persian goddess of music, Zohra is an ensemble of around 30 young Afghan female musicians who, against great adversity, studied and made music together. These students of the Afghanistan National Institute of Music (founded by Dr Ahmad Sarmast in 2010) have travelled and played at prestigious concert halls and international gatherings. In 2017, the group left Afghanistan for the very first time to perform in front of 2000 world leaders at the Annual World Economic Forum, to great acclaim.\nOn Friday 15 March 2019, as part of Women's History Month, the group will visit London for the first time for a very special performance at the British Museum to share the beauty of Afghan music, the achievements of Afghan women and to spread the message of hope across the world.\nPresented in collaboration with the Embassy of the Islamic Republic of Afghanistan in the UK, Oxford College of Music and Orchestra of St John's, Oxford.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"For Ricardo Guadalupe, CEO of Hublot, this new Big Bang captures the brand's essence in all respects: \"Made at our modern and perfectly integrated factory, the Big Bang Meca-10 demonstrates the complete mastery we have of our industrial resources, from R&D to the creation of calibres, high-tech cases, and innovative materials.\"\nThe case, in indigo blue ceramic, measures 45mm x 15.9mm. It has an AR-coated sapphire crystal and it is water resistant to 100 meters.\nMovement is the Swiss manual-wind Hublot in-house caliber HUB1201 with 24 jewels, 21,600 vph and a power reserve of 10 days. The bridges are blue-plated and it has a polished rhodium-plated balance.\nThe dial is matte blue, skeletonized, with luminous hands. It has two barrels parallel to the power reserve indicator: a cogwheel system with two rakes sliding along a horizontal axis. An opening at 3 o'clock unveils a red dot when the movement is nearing the final days of its power reserve, while a gearwheel at 6 o'clock indicates the exact number of days remaining and the regulating organ, coupled with the small second regulator, appears at 7 o'clock.\nIt comes on a blue and black rubber strap with a titanium and ceramic deployant.\nNext Topic: Rather a new Jones PW but at least something different.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Any idea yet on the new 2014 SE edition wheels????\nI'd be interested too, they are 824.00\/piece though.\nAny idea what the 17 inch method mv weighs ?\nGot ahold of Weld today, the B57B is a porky 38 lbs. a real disappointment, as I would have loved to ran these wheels if they were >25lbs each.\nI emailed Method and got conformation on wheel weights. The reason for asking was to reduce un-sprung weight.\nHas anyone weighed the SVT beadlock capable wheel? I have seen the shipping weight at 40 lbs, but what is the actual wheel weight?\nI haven't weighed them, but I'd assume that the packaging on them is about 2-3 lbs, so I'd guess 38-39 lbs without trim rings, 41-42with them installed. Those 12 button head screws add up to about 1\/2 pound.\n35 LBS give or take a few OZ due to scale variation.\nI also weighed the stock OEM cast wheel on the same scale and it came in at 31.6 lbs... so the SVT beadlock with beauty ring is ~3.5 lbs more.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzxaim b/data_all_eng_slimpj/shuffled/split2/finalzzxaim
new file mode 100644
index 0000000000000000000000000000000000000000..754be22c63f7c79c77bca3bd7ccd5bf46441874d
--- /dev/null
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@@ -0,0 +1,5 @@
+{"text":"October half term 2016. A picnic on the bench, a play on the beach. A sandcastle competition. The inevitable sulking that followed! Some mention of 'Old Jacks Boat'... This painting is part of the 'Big Skies & Old Stones' collection for Chantry House Gallery, Ripley. From May 20th 2017.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Added on March 4, 2013 by Victor Ya\u00f1ez-Lazcano.\nI had ripped all of the flags of the porch posts and crumpled them into my arms with no regard for the tacks and nails that were still within the colored bundle of what was a reminder of someone else's home. Even as I approached I didn't know why I was doing what I was doing. The driver's side door of the hand-me-down vehicle I was driving was still wide open with the music blaring. There was no attempt to be subtle about what I was doing. My mind had been made up, though it wasn't clear what I was trying to prove. As I ripped at the blue and red I heard the men gather themselves from within the small countryside home. The first man, wearing a dirty white button up short sleeve linen shirt and dirty rolled up khaki pants came out, startled, with a cigarette in hand. His facial expression didn't change as I reached and made my last several pulls. My actions did not falter and my concern for my well being had stayed in the car. I just kept pulling. With the last tug and loud rip the other man made his appearance on the porch. Shirtless and pissed gripping an old wooden handled hammer he peered at me from the doorway. Committed, I took hold of their memories and embraced them harder, feeling each nail and tack pierce and puncture my body. There was no exchange of words and as the blood began to exit my wounds from my now rapidly beating heart I looked down to look at the hammer one more time. The man holding it also hadn't moved since first setting eyes on me. The cigarettes smoke rose slowly from each of their mouths. Without panic and with all the determination I had left in every bone I turned swiftly towards the car, which was no longer playing the loud music. I threw everything in and closed the door. Before pulling away I reached for the last of my own cigarettes, arms now shaking from the absence of adrenaline that had carried me through my task. I lit it. Looked once more toward the men who had still not moved an inch and pulled away in reverse. I had only ever stolen pens before.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Open: Apri to October ... Barbati Resort is an amazing combination of mountain and sea. Our studios and apartments in Barbati are ideal for families and couples.\nOpen: May to Octomber...Golden Mare Barbati hotel in Corfu, Greece, is a beach resort for memorable island holidays.\nOpen: April to October...La Riviera Barbati offers a swimming pool with sun terrace, a snack bar and a restaurant. It offers free Wi-Fi throughout and self-catered units with views of the garden, the pool or the Ionian Sea.\nOpen: May to September..... Pantokrator Hotel Corfu is located northeast of Corfu town. It is situated next to Barbati, one of the most picturesque villages on the island of Corfu, has panoramic views over the southern part of the island.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Our main focus is to produce the highest quality kittens with an extreme exotic look, all the while keeping a very friendly and domesticated personality. We believe that constant human contact and daily interaction with our exotic kittens will help to develop that special bond and amazing personality that everyone is seeking in their feline companions.\nOur Savannah & Bengal kittens are raised underfoot with our family, including our two children ages 11 and 3 and our two Persian cats, Luc & Rory. Our exotic kittens receive constant attention and love from each of our family members to help ensure great socialization and adaptation to any and all environments.\nAll kittens will come with a full health guarantee. We ship both domestically and internationally.\nI have always had a deep love for animals. I remember from a very early age I spent most of my time caring for several pets at home from mice, hamsters, guinea pigs, parrots, cockatiels, German shepherds, Dachshunds, Border Collies, Clumber Spaniels, Siamese cats, and both freshwater and exotic fish. I had the reputation for being the neighborhood \"pet doctor\" in which other children and adults would bring their pets and stray animals to me so that I could care for them and nurse them back to health. I always loved that.\nWhen I was about 12 years old I decided to become a veterinarian, but soon thereafter chose Marine Biology as my main course of study. I attended California State University of Sacramento and then later on moved to Miami, Florida to complete my studies and attain my degree. I majored in Marine Biology with a minor in Oceanography and Italian. My main goal was to study communication between different whale and dolphin species... and possibly do an expedition off the Great Barrier Reef in Australia with world famous Oceanographer, Jacques Costeau. That was my dream. I've always had an immense love for world travel. In 2001, I flew to Sydney, Australia and spent about 2 weeks there. I had the privilege of visiting Taronga Zoo in Sydney where I had the opportunity to view some of the most beautiful and exotic animal species in the world. I was very much drawn to their exotic cat exhibit and spent a good portion of my time learning everything I could about them.\nBack home, in Houston, at the downtown aquarium, we have two of the most exquisite white Bengal Tigers in the world. They are amazingly beautiful, powerful and elegant. To be in their presence is like having a spiritual experience. I have respect for them, and I know I would never set foot inside of their enclosures unless I had the proper training to handle them. So, I thought to myself, how could I have the opportunity to handle such an exotic cat, but still be able to interact with it like a domesticated cat? I did some research and found some breeders who did just this. They created a breed of cat in which one parent was an African Serval Leptailarus serval and the other a domestic cat. They created a beautiful hybrid cat called a Savannah... an amazingly stunning and highly intelligent creature with the look of a wild cat and the mannerisms and personality of a sweet, playful domestic cat. I finally found what I had been searching for. I fell in love with this breed.\nPlease also visit us at The American Travel Company & The Healthy Chocolate Lifestyle.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Meet Starley. Starley is an up-and-coming musician based in Australia, who premiered her single \"Call On Me\" in August of last year. A unique facet of her music that I noticed is her seamless fusion of organic instrumentation and electronic elements in a single song. Her music style caught my ear, so I asked Starley some questions about her journey thus far as a musician. Interview by Danielle Leard.\nLithium Magazine: When and why did you start pursuing music?\nStarley: I've always [made] music. My mom actually gave me a stage name, Starley. She said she just knew I'd be a performer. I think my earliest memory is watching La Bamba, the Ritchie Valens story, and becoming addicted to the movie. I knew music would be it for me after that.\nLM: Describe your songwriting process.\nS: My process actually varies; however, for \"Call on Me\" I was writing in my bedroom, playing around on my keyboard. I just kind of found a chord progression I really liked and wrote on top of that. Lyrically, \"Call on Me\" kind of poured out of me. It was a real therapy session for me, writing that song.\nLM: Who are some of your favorite musical influences?\nS: Mariah Carey was a huge influence for me. Obviously, Ritchie Valens as well (whom I mentioned above). I also love artists like Joni Mitchell, Tracy Chapman, Coldplay, Ed Sheeran . . . I could keep going.\nLM: What type of work ethic is necessary for your line of work?\nS: You have to be extremely dedicated and focused to be successful in this industry. There are so many people who [will] tell you no or that you're not good enough. So, you just have to believe in yourself and put in the work\/effort to get yourself to where you need to be.\nLM: What are you working on right now?\nS: I'm writing my album!\nLM: What are your plans for the future?\nS: I don't really have set plans. I just want to continue making music that touches people! Obviously, I'd love to tour and all that as well. But, really, it's all about making a living doing what I love.\nLM: How would you describe your music?\nS: My music is a mixture of organic instrumentation (real pianos or guitars, etc.) and dance music. I guess it's referred to as dance\/pop? If you had to categorize it, that is!\nLM: Can you tell us when you're planning to release your first collection of music?\nS: I'm working on my album now, so once that's ready to go, I'll release it into the world.\nLM: Are there any messages you strive to convey in your music?\nS: Hope. I want to give people hope. I also want to write about things that I'm going through so when people listen, if they can relate to it, they can know they're not alone.\nLM: Is there anyone you'd like to collaborate with in the future?\nS: Yes, absolutely. I love Coldplay. I love Ed Sheeran. I love Sia!\nLM: Have you experienced any struggles as a woman of color in the industry?\nS: When I was younger I had an experience where I was told I'd need to lose weight and straighten my hair to \"make it.\" However, I don't know that my ethnicity has had a massive effect on my music. There are definitely racial disparities in Australia and I'm proud to be a woman of color who's having success from Australia, but I come from a mixed family and have never felt like my race has been a huge issue.\nLM: Where do you see yourself in three years?\nLM: Okay, I've got to know. What is the meaning behind your cover art for your single \"Call On Me\"?\nS: I have always loved lady beetles (or \"bugs\" as you say in the States). When I was a kid I used to go out in my backyard and sing to them, hoping they would come out so I could see them. They were a memento of hope for me as a kid. So, when it came to creating the single artwork for my record, I just knew I had to use the lady beetle in some way.\nCheck out Starley's stunning music video for her single \"Call On Me\" here.\nYou can keep up with Starley on her Instagram, Twitter, and Facebook.\nI know, right? She has great music.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"Webster's II dictionary defines violence as physical force employed so as to violate, damage, or abuse, and abusive or unjust use of power.\nThink about what the second part of the definition says: violence isn't only physical force; it is also something much more subtle \u2013an abuse of power. In healthy relationships, people share power and respect each others' basic human rights.Violence destroys relationships.\nViolence exists on a continuum ranging from subtle, hurtful acts to those more noticeable and physically harmful. This broad view of violence is necessary when we are talking about schools where children have little or no power to remove themselves if they find the climate uncomfortable or threatening. Students are a captive audience; they cannot get up and leave.\nSo as we explore how to create a safe school climate, keep in mind that violence is physical force, emotional torment, social isolation, and abuse of power designed to intimidate, dominate, or inflict pain on another person.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"In a dry, barren place like Las Vegas, you've got to have beautiful things to look at and fun things to do outside. Clark County Parks & Recreation does a great job of providing and maintaining fantastic parks, so it's no wonder that housing has sprung up around the parks. In Vegas, parks and apartments sort of go together. Here's a list of some of the best parks in the Las Vegas area along with information about the average cost of apartment rentals for the neighborhoods around them.\nThis park has a 14-acre pond in the middle and a small island in the middle with Easter Island heads sitting to keep watch over the happenings in the park.\nSunset Park also hosts the annual Las Vegas Renaissance Fair each fall. Average rent for apartments in the surrounding Paradise area is $930 per month.\nThis giant, beautiful park has plenty of activities for children. There's also a dog park that's usually kept pretty clean. With fenced playgrounds, parents are able to keep an eye on their children without being in their way.\nLocated in Spring Valley, NV, the average rent for nearby apartments is $1,135 per month.\nNot really your traditional park, this affordable, family-oriented recreational shooting facility is open for public shooting Wednesday \u2013 Sunday.\nJust outside of the northern Las Vegas border, next to Sheep Mountain, average apartment rent nearby is about $1,000 per month.\nThis beautiful park is all nature and has walking and biking trails, a community park, and a place for picnics and gatherings. Located in Whitney, NV, on the eastern edge of Las Vegas, average rent for nearby apartments is $921 per month.\nOne of the best ways to boost your quality of life and your health is to live near a park and visit it often. The great parks listed here are some of the best in the region and are more fun than the commercial attractions the Las Vegas area offers.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Emails between UK and Swedish officials show that Swedish officials were getting \"cold feet\" in 2013, and were considering dropping the \"preliminary investigation\" into Assange, but the UK argued forcefully against it. Last year, Sweden finally dropped the investigation (shortly after it finally agreed to interrogate Assange in London, as it could easily have done years earlier), but the UK has been using the allegation that Assange skipped bail as a way to hold the threat of extradition to the United States over his head.\nAssange has not had access to the internet since it was cut off in March, [Assange lawyer Baltasar] Garzon added, despite a WikiLeaks statement this week that it had been restored.\nAlthough Ecuador stated, hours after UN Special Rapporteurs on Press & Refugees met with its president on Friday, that @JulianASsange's isolation would be lifted Monday, he remains isolated. A 2 pm appointment on Tuesday, with a legal advisor, was not let into the embassy.\nThe Ecuadorian embassy recently demanded that Assange clean his bathroom, feed his cat, and stay out of heated online debates. Now he's suing them for it.\nIf Mr Assange promises to stop emitting opinions on the politics of friendly nations like Spain or the United States, then we have no problem with him going online.\nI have contacted the Committee to Protect Journalists (CPJ) several times by phone, email and through Twitter over the past few weeks, asking them why I have not found any comment from them denouncing Moreno's silencing of Assange, explicitly on political grounds. When I finally reached a CPJ official by phone, I was told me they have \"reported\" on Assange's case. No kidding. What they haven't ever done is denounce Moreno's ruthlessness towards Assange.\nWhether it agrees or not with what Julian Assange says, Ecuador's denying him access to the Internet as well as to visitors is incompatible with its grant of asylum. His refuge in the embassy looks more and more like solitary confinement.\nIn an op-ed in which Pokempner also criticized Moreno, she wrote that Human Rights Watch had been denied permission to visit Assange in May. That hasn't stopped Vivanco from gushing over Moreno's government since that visit was denied.\nAs mentioned above, Assange (who was made an Ecuadorian citizen by Moreno's government in a failed tactical move to end his stay in the embassy) is suing Moreno's government in Ecuadorian courts. However, Moreno has a handpicked body (the \"transitory\" CPCCS) sitting atop the entire judiciary (CounterPunch, 10\/12\/18). It has illegally fired the Constitutional Court, the National Electoral Council and numerous other authorities. Winning against Moreno under these conditions will be very tough, given that judges who displease Moreno will likely be fired or otherwise disciplined\u2014including by being smeared in Ecuador's public and private media. You can count on the international press and \"press freedom\" organizations either saying nothing or laughing it off, unless truly independent voices speak up.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The Latin translations for Via Dolorosa are \"way of grief\", \"way of sorrows\", \"way of suffering\" and \"painful way\". This is a street within the Old City of Jerusalem which was the path that Jesus walked while carrying His cross on the way to the crucifixion. This road starts from the Antonia Fortress west of the Church of the Holy Sepulchre and continues on for six hundred meters to the spot where Christian Pilgrims celebrate Easter. In the fifteenth century there were fifteen Stations of the Cross, but nowadays the Via Dolorosa is marked by fourteen Stations of the Cross.\nOld stone buildings rise up on both sides of the road where vendors sell their goods as a means of living. Endless stone steps mark the way where locals walk, where pilgrims walk yearly and where Jesus walked so many years ago. During Passover Week the city bursts out of its seems with pilgrims from both Jewish and Christian faith. For some Christians, going to the Holy City and walking the Via Dolorosa is a trip that they should make at least once in their lifetime.\nAs they follow the Stations of the Cross, they become part of the incidents that took place along the way. At least five of these incidents are not recorded in the Bible, but are rather Roman Catholic tradition, so many faithful Christians places significance on nine of these stations. The Catholics and Orthodox followers make up the highest number of pilgrims who visit the Holy Land.\nDuring the eight century the route started at the Garden of Gethsemane towards Mount Zion and then went back to the Temple Mount, ending by the Holy Sepulchre. Between the fourteenth and sixteenth centuries, pilgrims followed the Franciscan route, which began at the Church of the Holy Sepulchre and included eight stations. During this time the tradition of following the fourteen stations was developed in Europe and European pilgrims, who are until this day the majority of visitors, have since followed the fourteen stations. For most pilgrims the accurate location of each event along the Via Dolorosa is of slight importance as the pilgrimage has great meaning due to its proximity to the unique events and the reflection upon them along the way.\nThe Via Dolorosa is an active, lively and noisy road so it would be difficult to pray and meditate along the way. Each of the fourteen Stations of the Cross is marked with a plaque, but not always easy to spot. Having a tour guide would make a big difference, or joining one of the Friday processions for a guided walk.\nStation 1; Jesus' condemnation by Pontius Pilate \u2013 occurred at the site of Madrasa Al Omariya, which is west of the Lion's Gate.\nStation 2; Jesus took up His cross \u2013 located next to the Franciscan Monastery of the Flagellation, which is across the road from the first station. The Chapel of Judgment is where Jesus was sentenced to death and the Chapel of Flagellation is where He was beaten by the Roman soldiers.\nThe road turns south passing the northwestern gate of the Temple Mount. Just west of the entrance to the Lithostratos is the Ecce Homo Arch, where Pilate identified Jesus to the crowd saying \"Ecco homo\" (\"Behold the man\" - John 19:5).\nStation 3; Where Jesus fell for the first time under the weight of his cross.\nStation 4; Where Mary watched her son go by with the cross, and is commemorated at the Armenian Church of Our Lady of the Spasm.\nStation 5; Simon of Cyrene was forced by Roman soldiers to help Jesus carry this cross. This is where the Via Dolorosa turns west off al-Wad Road and begins to narrow as it goes uphill.\nStation 6; On a steep hill - according to a tradition dating from the 14th century, St. Veronica wiped Jesus' face with her handkerchief, leaving an image of his face imprinted on the cloth.\nStation 7; Jesus fell for a second time. This is marked by a Franciscan chapel at the Via Dolorosa's junction with Souq Khan al-Zeit.\nStation 9; Up twenty eight stone steps to the Coptic Patriarchate next to the Church of the Holy Sepulchre where Jesus fell for the third time.\nStations 10 to 14 are all inside the Church of the Holy Sepulchre; Jesus is stripped of His clothes, Jesus is nailed to the cross, Jesus dies on the cross and Jesus is taken down from the cross. Jesus is laid in the tomb.\nAs Easter approaches and Christians contemplate this holiest of seasons, it makes sense to post a blog entry on the Via Dolorosa and a part of Biblical History that is of utter most importance to so many people of the world. We have a number of tours that visit Israel. Each of these will visit Jerusalem's Old City where you can also see for yourself the Stations of the Cross.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"BEIJING\/PRNewswire\/ \u2014 Hanergy Thin Film Power Group Limited (HKSE Stock Code: 566) today announced that T\u00dcV Rheinland, a German testing laboratory, has rated Hanergy's Germany-based subsidiary Solibro's double glass copper indium gallium selenium (CIGS) solar module as the most efficient glass substrate CIGS module in the world, with a record 18.72% aperture area efficiency.\nHanergy Solibro CIGS technology can be applied across a variety of areas, with distributed power generation currently the main market. As the annual production and installation rates in this market continue to rise, and as the overall adoption of photovoltaic solutions accelerates, the future for CIGS modules promises to become even brighter.\nIn terms of distributed power generation, Solibro modules have already been deployed widely across the world. In August 2016, a 3MW thin-film solar project with Solibro modules was completed in Zoucheng Industrial Park, Shandong Province, providing grid-connected power generation over a total area of more than 30,000 square meters and generating over 4 million yuan of revenue throughout the year. Overseas, Solibro panels have been successfully applied to a variety of projects, such as a large sports stadium in Germany and residential solar systems in France.\nAside from distributed power generation, Solibro CIGS technology has been leveraged to undertake large scale poverty alleviation projects. For example, in 2017, the Zhaoqing Municipal Committee of CPPCC, Guangdong Province, built a 160-kilowatt photovoltaic poverty alleviation project in Duping, Fengkai County. Although the weather in Zhaoqing City is normally cloudy and rainy, the project still managed to achieve a generating capacity of more than 400 kW\u00b7h per day. Over the past two years, Hanergy has participated in the construction of nearly 40 photovoltaic poverty alleviation projects all across China, with a total installed capacity of more than 150 MW.\nFrom distributed power generation to photovoltaic-based poverty alleviation efforts, Hanergy's Solibro is leveraging the power of its cutting edge CIGS solar technology to provide the public with a steady stream of clean energy. The prospects for the future of this exciting market are nearly unlimited; with Hanergy's experience developing distributed power generation projects, the company is well positioned to bring CIGS solar cells to a variety of applications.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"In brief: The Federal Government has cleared the way for litigation funders to fund class actions without an Australian financial services licence and without complying with the requirements for managed investment schemes. This does not, however, resolve the question of whether litigation funders need a licence to fund non-group claims. Partners Ross Drinnan (view CV), Jenny Campbell (view CV) and Lawyer Andrew Ta report.\nfunders taking advantage of the AFSL exemption must put in place adequate arrangements for managing conflicts of interest.\nImportantly, the AFSL exemption does not extend to the funding of litigation other than class actions or other grouped proceedings. The High Court is, however, currently considering the need for an AFSL in those circumstances.\nThe Government supports class actions and litigation funders as they can provide access to justice for a large number of consumers who may otherwise have difficulties in resolving disputes. The Government's main objective is therefore to ensure that consumers do not lose this important means of obtaining access to the justice system.\nAccordingly, shortly after the Multiplex decision, ASIC granted transitional class order relief from the obligations applicable to managed investment schemes to lawyers and litigation funders involved in legal proceedings structured as funded class actions, pending legislative amendment.4 The new amendments will resolve this issue permanently.\nIn 2011, the New South Wales Court of Appeal held that a litigation funding arrangement that Chameleon Mining NL had entered into constituted a 'financial product' because it was a facility through which financial risk was managed.5 The court went on to find that the arrangement in question could be rescinded because the funder did not hold an AFSL to deal in financial products. Special leave was granted to appeal that decision and the High Court's judgment is currently reserved, following a hearing last month.\nThe funding agreement in the Chameleon Mining case is an agreement specific to one litigant and does not relate to a class action or other grouped proceedings. Notwithstanding this, following the Court of Appeal's decision, ASIC extended the class order relief referred to above, to exempt the providers of all litigation funding arrangements from the requirement to hold an AFSL.6 This class order relief remains in place until 30 September 2012. Further extensions are possible, pending the outcome of the High Court appeal in Chameleon Mining.\nIrrespective of the outcome of the High Court appeal, the recent amendments make it clear that the providers of litigation funding for class actions or other grouped proceedings will not require an AFSL. However, as those amendments do not address the position regarding the funding of other types of claims, the High Court's judgment in Chameleon Mining will still be of broad interest and may have a significant impact on the nature of the litigation funding industry in this country (subject, of course, to the potential for further legislative reform). So far as we are aware, IMF (Australia) Limited is the only litigation funder that currently holds an AFSL.\nAs mentioned above, the amendments require funders who take advantage of the AFSL exemption to have adequate arrangements for managing conflicts of interest. The amendments also give some guidance as to what those arrangements must address. ASIC has said that it expects to release a consultation paper on managing conflicts of interest for litigation funding schemes (and also proof of debt schemes) in the next month.\nThe amendments clarify the status of litigation funding for class actions and other grouped proceedings. In doing so, they reflect a policy position that both litigation funding and class actions serve an important role in providing access to justice.\nThe question remains, however, whether litigation funders require an AFSL to fund other types of proceedings. In circumstances in which funding non-group litigation is becoming an increasing focus for many funders, this question is an important one. We will report further following the High Court's judgment in Chameleon Mining.\nBrookfield Multiplex Limited v International Litigation Funding Partners Pte Ltd FCAFC 147. See also Focus: A Cross for Litigation Funding.\nSee Chapters 5C and 7 of the Corporations Act 2001 (Cth).\nSee, for example, 'Government Acts to Ensure Access to Justice for Class Action Member', Minister for Financial Services, Superannuation and Corporate Law, 4 May 2010; Explanatory Statement for Select Legislative Instrument 2012 No. 172 and Explanatory Commentary for Exposure Draft \u2013 Corporations Amendment Regulations 2011 \u2013 Funded Class Actions.\nASIC Class Order [CO 10\/333]: Funded representative proceedings and funded proof of debt arrangements. See also Focus: Clarification of Class Action Funding.\nInternational Litigation Partners Pte Ltd v Chameleon Mining NL NSWCA 50. See also Focus: Litigation Funding Hits Another Speed Hump.\nASIC Class Order [CO 11\/128]: Variation of Class Order [CO 10\/333].","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Mercedes W211 E class headlights with projector lenses that dramatically improve the look of your W211! Give your 03-06 that updated and gorgeous 07-09 look! These make driving at night much easier by giving a clear high-strength output of light. These W211 E class headlights make your E class look much newer and replace foggy or cracked headlights perfectly. They are also one peice for a sleek, modern look. Made to be a a direct replacement for the factory headlights, these lights are a simple bolt on installation. A superb upgrade!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"In other words, could I believe that, say, the wrongness of a lie was any more intrinsic to an intentionally deceptive utterance than beauty was to a sunset or wonderfulness to the universe? Does it not make far more sense to suppose that all of these phenomena arise in my breast, that they are the responses of a particular sensibility to otherwise valueless events and entities?\nSo someone else might respond completely differently from me, such that for him or her, the lie was permissible, the sunset banal, the universe nothing but atoms and the void. Yet that prospect was so alien to my conception of morality that it was tantamount to there being no morality at all.\nHe calls secular ethics \"the clarion call of the 'new atheists,'\" but somehow manages to completely ignore the original new atheist's entire book on this topic. Allow me to fill in some of the missing argument.\nMarks supposes that for objective morality to exist moral actions must be inherently good or bad. A sunset's beauty or banality does not transcend the experience of the conscious observer \u2013 the beauty or banality are the descriptions of that subjective experience. Yet descriptions can be true or false. The viewing of sunsets has objective effects on observers. If a sunset excites the pleasure centers in your brain and you sense \"beauty\" that is an objective truth about a subjective experience.\nSimilarly, Joel Marks may just \"dislike\" animal cruelty and \"death camps,\" but animal cruelty and death camps cause objective harm to animals and people. Marks is correct that tossing conscious chickens into meat grinders isn't intrinsically immoral. All that means is the objective pain experienced by birds doesn't transcend the experience conscious animals. But, so what? How could it? What would that even mean?\nWhen the pleasure centers of your brain are lit by the image of sunset we call that sensation, \"beauty.\" If you started calling it \"banal\" or \"ugly\" you'd be talking nonsense. When particular actions increase the misery to conscious creatures we call that, \"immoral\" or \"wrong.\" It is objectively true or false if more misery resulted. If you started calling harm to animals and people, \"moral\" or \"good\" you'd be talking nonsense. Thus, we can judge the objective morality of an action based on the amount of good or harm that results.\nFor instance, happiness research makes a powerful case against European-style labor-market regulation. For most economists, the effect on worker well-being is unclear. On the one hand, regulation boosts wages; on the other, it increases the probability that you will have no wages at all. From the standpoint of a happiness researcher, however, this is a no-brainer. A small increase in wages has but a small and ephemeral effect on happiness. A small increase in unemployment, by contrast, has a massive and\u2014unlike most other factors\u2014durable effect on happiness. Supposedly \"humane\" regulations to boost workers' incomes have a dire cost in terms of human happiness.\nAt the other end of the political spectrum, consider immigration. The most pessimistic researchers find that decades of immigration have depressed native wages by about 5%, total. The effect of immigration on Third World migrants' wages, by contrast, is massive: One recent paper finds that allowing a Haitian to take a low-skill job in the U.S. increases his earnings 10 times. If you care about happiness, the implication is clear: Government should get out of the way.\nIn many instances, he's right, government should relax regulations that obstruct full employment. But maximum freedom doesn't always lead to full employment. Market economies with lax regulation can suffer from painful volatility.\nFurthermore, during times of high unemployment like today, government could boost employment at relatively low cost to future growth (or possibly no cost). The corollary to when Caplan argues that a \"small increase in wages\" isn't worth the \"small increase in unemployment\" is that a small decrease in future wealth is worth an increase in today's employment. Caplan's sound logic should help convince policymakers to support public investment programs that employ idle workers and to reverse the fall in public employment.\nGermany proceeded to protect its labour market from major disruption by the great recession, through the use of its \"short work\" labour sharing programme. Firms were encouraged to cut hours rather than jobs, and workers facing reduced work hours were provided an income subsidy. The result? Germany's huge output fall produced only a labour market wiggle.\nCaring about people's happiness also makes a further mockery of the hysteria around any Fed policy that might generate higher inflation, which would certainly boost growth and lower unemployment.\nIf you care about happiness, the implication is clear: Bryan Caplan makes a great case for occasional government intervention.\nReza Aslan has another attack on \"the new atheists\" that repeats all the standard criticisms of the movement. He observers, along with every other detractor, that the new atheism is just like religious fundamentalism. Bus ads and other campaigns serve as his examples of proselytization. Critics find it endlessly clever to compare atheists to the evangelicals they often target. I'm always curious if they say that just because they know it will annoy atheists or if they actually think they're offering a meaningful objection. Either way, the comparison is so broad as to be almost completely trivial.\nYou know who else has bus ads?\nAslan goes on to claim that the new atheism is a \"particularly zealous form of fundamentalism.\" He can't be bothered to provide a single quote that demonstrates his allegation that Dawkins, Dennett, Harris, Hitchens, and others believe \"they are in sole possession of the truth.\" The charge is almost self-evidently false; \"the new atheists\" disagree with each other on many issues. Sam Harris, arguably the first \"new atheist,\" regularly argues that everyone (and atheists in particular) have a lot to learn from the spiritual experiences of mystics. The new atheists simply argue that people should provide reasons for their beliefs \u2013 a standard that the On Faith section of the Washington Post would collapse under.\nAslan wistfully remembers the atheism of the past that didn't give \"atheism a bad name.\" Yes, Reza is actually arguing that Richard Dawkins and Daniel Dennett give atheism a bad name, but Marx and Nietzsche didn't.\nWhat if one viewed the recurring patterns of religious phenomena that so many diverse cultures and civilizations\u2013separated by immeasurable time and distance\u2013seem to have shared as evidence of an active, engaging, transcendent presence (what Muslims call the Universal Spirit, Hindus call prana, Taoists call chi'i, Jews call ruah, and Christians call the Holy Spirit) that underlies creation, that, in fact, impels creation? Is such a possibility any more hypothetical than say, superstring theory or the notion of the multiverse?\nDo Christians, Hindus, and Muslims admit that their \"religious phenomena\" are hypothetical? Have they withheld believing in them until they clear standard evidentiary hurdles? Can Reza obscure the difference between science and religion any further?\nReza continues to push falsehoods about the positions of prominent new atheists. He writes, \"new atheists will say that religion is not just wrong but evil, as if religion has a monopoly on radicalism and violence.\" Again, no quotation is provided for the allegedly monolithic atheist view. In actuality, Sam Harris says that Jainism's \"core doctrine is nonviolence\" and religions are as varied as sports. Richard Dawkins writes in The God Delusion, \"Religion is not the root of all evil, for no one thing is the root of all anything.\" In his most famous polemic against religion, Christopher Hitchens explains that \"Humanism has many crimes for which to apologize.\" Hitchens and others openly acknowledge that nationalism and other non-religious ideologies can be dangerous; they just point out that faith-based beliefs are harder to correct and that no society has ever suffered from being too reasonable.\nThe new atheists claim that people of faith are not just misguided but stupid\u2013the stock response of any absolutist.\nYou have also made the false charge that I think religious people are \"fools\" or \"idiots.\" Needless to say, I do not think Blaise Pascal was an idiot (nor do I think you are, for that matter). But I do consider certain ideas idiotic, and idiotic ideas can occasionally be found rattling around the brains of extraordinarily intelligent people. One of the horrors of religious dogmatism is that it can produce a Pascal\u2013a brilliant man who was irretrievably self-deceived on matters of profound importance.\nI have met some highly intelligent believers, but history has no record to say that [s]he knew or understood the mind of god. Yet this is precisely the qualification which the godly must claim\u2013so modestly and so humbly\u2013to possess. It is time to withdraw our \"respect\" from such fantastic claims, all of them aimed at the exertion of power over other humans in the real and material world.\nYes, many atheists think certain believers are dimwitted or ignorant of science, but they don't make any across-the-board claims about the intelligence of religious believers.\nFor all the noise about atheists caricaturing the religious, I've yet to find a criticism that substantively attacks what the new atheist authors actually argue. Instead, pundits like Chris Hedges and Reza Aslan bumble around like media copycat criminals showcasing a version of the crimes that they fictionalize atheists having committed. Aslan's stock criticisms, editorial proselytization, and accusations of ignorance litter every scene where he leaves his stamp.\nI'm back from my caribbean cruise. Hope to be back to regular posting shortly.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"You have 2792 characters. Don't forget to add important and relevant keywords in your description to improve your iTunes app page and optimize your SEO.\nYour app's last version was released on March 09, 2018. It is important to regularly update your app. Best practices recommend to update your app every 4 to 6 weeks. This means fixing reported bugs, improving existing features, launching new features etc. Keep an eye on users' feedback. The next great features may already be asked by many users.\nA wonderful game for toddlers and kids with a stunning collection of boats and ships !\nyour kid loves vehicle games, puzzles and want to play with the pirate ship ? This is the app for you!\nYour child will discover each type of boat, will recognize the sounds of the sea and in the meanwhile will exercise his memory!\nBoats and Ships for Toddlers is an educational and entertaining game.\nIt is a nice, simple, fun, and colorful game for toddlers and kids! Play with vehicles games !\nA lot of different seascapes and many cool boats to keep your kid busy.\n-drag and drop the boats on the screen, play with galleon, have fun and match the couples!\nYou can also choose the difficulty level: easy, medium and hard, to suit the needs of each child and exercise your toddler fine motor skills.\nMatch up all ships and boats pairs and honk the ship horn !\nA lot of boats in the harbor ready to sail at sea !\n- more than 90 boats in the FULL version: motorboat, sailboat, yatch, galleon, pirate ship, Viking Ship, aircraft carrier, rowing boat, watercraft, jetsky, speedboat, the Titanic !\nA lot of educational ship games for toddlers and young kids!!\nYour child will admire every kind of boat vehicle and will hear realistic sound effects!\nAre you ready to challenge your memory ? Match up the boat pairs in the harbour !\nBoats and Ships for Toddlers is a funny game which also helps your toddler improving his abilities.\nGo through the waves of the sea by ferry boat !","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"SUMMARY: Brick-sized treatise on the mechanics of genes on population dynamics and trait expression \u2013 in (nearly) everyday language.\nAUDIENCE: A classic must-read if you're remotely interested in biology \u2013> zoology \u2013> understanding genes AND if you enjoy complex, subtle and far-reaching theoretical speculation into evolutionary dynamics.\nREVIEW: Richard Dawkins is an evolutionary biologist with out-of-this-world theoretical insight into anything and everything he puts his mind to.\nIn this book, he meshes the works of Darwin (evolution), Trivers (game theory), and Mendel (genetics) into an intuitively appealing and internally consistent model to expose the mechanics of genetic inheritance.\nGroup selection \u2013the idea that whole groups of animals, like an entire species, strive for common success.\nThe crux of the book is this: Dawkins proposes a daring conceptual shift from the entire organism to the individual gene as the fundamental unit of hereditary selection.\nHe briefly introduces (re-introduces if you're a biologist) the nitty-gritty of molecular genetics, but quickly moves on to illustrating his points with one fascinating evolutionary example after another.\nOne of our lecturers warned a room full of neural scientists, behavioural psychologists and veterinary doctors that it would be a tough read for most of us. I can't decide whether she's right, as my background is Zoology (so slap in the middle of his subject matter). From what I recall, though, I found it reasonably jargon-free. In terms of complexity, he does go off onto mindbogglingly sophisticated flights of theory \u2014 with a couple of beautiful chapters on game theory to name but one topic.\nSo fasten your seat belt, because, intellectually, this is a Ferrari of a book. But if you're up for the challenge, it will (at worst) stop you from blurting genetic stupidities, and (at best) revolutionarize your understanding of life, the universe and everything.\nThis book is a all-out classic, and it is one of the must-have intellectual gems of the twentieth century. Go on. Try it.\nBrowse the Book Review archive. Genre: pop science. Author: Dawkins Richard. Reading Level: Academic. Star: 5. Bookmark the permalink. Post a comment or leave a trackback: Trackback URL.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"1. To foster the establishment and maintenance of a high level of professional competency and ethical counsel in the fields of meteorological and oceanographic consulting.\n2. To define, revise as necessary, and maintain the requirements and criteria for accreditation by CMOS of consultants in either meteorology or oceanography.\n3. To review or arrange for peer review the applications received and advise the applicants of the decisions made by the Committee.\n4. To maintain the list of Areas for Specialization for Accredited Consultants.\n5. To maintain the list of Accredited Consultants.\nMode of Operation: The Committee will normally work and meet by e-mail and will hold at least one teleconference per year. It may also appoint ad hoc working or study groups as required.\nMembership and Terms of Office: There shall be 3 or more members of the committee all of whom shall be Accredited Consultants, each appointed for a three-year term with the option to renew.\nCommittee Level: This is a Council-appointed Committee.\nReport: The Committee will produce an annual report in accordance with Appendix III to the By-Laws.\n1. To ensure that a basic level of qualifications has been achieved and recognized for anyone engaged in meteorological\/oceanographic consulting and applying for accreditation by CMOS.\n2. To monitor the maintenance of a high level of professional competency of and mature and ethical counsel provided by consultants accredited by CMOS.\n3. To support and consult the CMOS Executive and Council on accreditation matters as required.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"It seems as if most senior Executives becoming independent\/ going plural fancy having one or more NED appointments as part of what they do. For many new to it, the NED market is unstructured, invariably difficult and for those short on perseverance, unsatisfactory. It is characterised by a virtually inexhaustible supply of candidates, a patchy and often invisible and variable demand from organisations and based on a fragmented and uncertain intermediary function.\nAt the top end of the market is good structure whilst at the very small end, there would appear to be no or virtually no structure. The winners are those who can find out how best to handle the challenges and make the market work for them. The winners are those who invariably work hardest at it.\nYou need to find out if you have the right qualifications, knowledge, skills, experience and personal attributes. The mix of these depends on which segment of the market you are aiming at. You need to identify weak areas \u2013 and have a programme to bring yourself up to market readiness.\nYou also need to create a Plan for finding NED appointments and then you need to actually execute that Plan based on being continuously alert, available and, importantly, attractive to recruiters, be they end users or intermediaries.\nThe Lead contact here is Sharon Constan\u00e7on, CEO of Genius Boards and Genius Methods. She is also Chairman of the South African Chamber of Commerce in London and, personally holds several Non-Executive Directorships.\nPlease address any comments or questions that you may have to [email protected].\nWe are keen to develop the content of this section on the WFL website, overseeing all the Contributed Material that comes in, working with WFL to decide how best to handle it and, importantly, answering any queries that you might have.\nWe also arrange Seminars and Advisory Reviews for small groups and individuals \u2013 more info available on request.\nWorking Free is not a text book; it tells you what to do, primarily by signposting sources of information and guidance. It does not tell you how to do it. You need to understand the market \u2013 what it is; where it is and how it works. It's you who needs to do the hard work, following up on this information! Without this approach, it is unlikely that this market will work for you in the best way.\nWhat we would also regard as prime sources of information are set out in section 2 \u2013 The NED Market \u2013 understanding it.\nWhether you are a beginner or an experienced NED, it is important that you acquire a broad and a sufficiently detailed understanding of NED work and its market.\nThe real value in this Section on Ned work \u2013 for all Readers \u2013 will doubtless come from learning from others' experiences and knowledge \u2013 what works and what does not work \u2013 things to do and things to avoid \u2013 and have the opportunity to refer back to them \u2013 and we will publish it after any necessary editing.\nNote: Many of the following sections overlap & need to be read as a whole.\nThose who run businesses recognise the need for advice \u2013 both internally and externally. External advice covers a broad range of suppliers \u2013 choosing what and who to use and when and how is a fundamental management skill. NEDs are a sort of half-way house \u2013 all the responsibilities but independent.\nTo be genuinely successful and to continue being successful all organisatons need Non-Executive Directors, however described.\nThink about it! Break it up into bits!\n\u2026to continue being successful\u2026 not always easy\u2026 and often requiring skills, knowledge and resources not anticipated or currently available within the organisation \u2013 more often than not absent from what was necessary in previous stages of development.\nall organisatons\u2026 ranging from FTSE100 companies down to the smaller end of SMEs including non-incorporated organisations. NED Practice and processes vary for differing levels and call for differing NED profiles.\nneed\u2026 someone \u2013 presumably the organisation's leadership \u2013 must recognise this need and must decide what to do \u2013 on the assumption that doing nothing is not generally an option.\n\u2026however described\u2026 someone delivering broadly the same services as a statutorily defined Director \u2013 could be construed as a shadow Director \u2013 mostly operating on a non-executive basis but not necessarily or not always.\nThis particular area is very relevant in a governance context when applied to SMEs, Charities\/ Not for Profits.\nMany organisations offer Definitions of NED \u2013 and also of Executive Directors.\nA command of Corporate Governance principles and practice.\nA good understanding of company law \u2026.\nNumeracy (being a qualified accountant is a big help).\nSee Section 6.3.6 \u2013 \"Being a NED \u2013 what you need to know and how to behave.\" For a more detailed analysis.\nBut the size of business will require different specific experience and of that level. The sector usually calls for specific sector experience \u2013 but not always. Note that where this is specified it may be about access to trade contacts \u2013 which, when exhausted, may lead to disinterest.\nLarge private companies with a majority shareholder.\nSmall business \u2013 10-50 employees and annual turnover above \u20ac2million but below \u20ac10million.\nMicro Business \u2013 10 employees or less and annual turnover under \u20ac2million.\nMost SMEs (turnover from zero up to \u00a340m, but, in this context, businesses falling at the lower turnover end) have a need (sometimes not recognised) of the services seen as offered by NEDs. In practice, this invariably takes an amended form but the basic attributes are still very relevant. Often the role is NOT that of a statutory Director and often there is an executive component involved. In these cases what would be called a Non-Executive Director would, more properly, be referred to as a Business Mentor, although a range of other descriptive terms are often used.\nHowever, to understand the NED Market better, it is necessary to understand the demand, the supply and how the intermediary function works.\nFTSE100 companies \u2013 Almost always fed to the Market through major head hunters \u2013 either the large global players or well recognised niche consultancies. Chairmen need to be seen to be totally objective and beyond criticism in handling the recruitment process and are likely to go no other route.\nOther FTSE companies \u2013 Virtually the same as for FTSE 100 companies, although more latitude taken in Search Firm selection.\nAIM companies \u2013 As for other FTSE companies but shortlist candidates can be fielded from other sources. Knowhow and experience of the close sector and a good understanding of risk are needed here, particularly with tech companies.\nLarge private companies with multiple shareholders \u2013 Virtually the same as for other FTSE companies, although more latitude taken in Search Firm selection and also candidates coming from other sources. Conformance with UK Governance Codes is, in practice, seems to be less mandatory.\nLarge private companies with a majority shareholder \u2013 The driver generally, is to find someone with the right attributes but where a close personal relationship with the principal working shareholder is likely but not necessarily apparent. Some see this as a risk \u2013 but most principal working shareholders do not!\nMedium sized business \u2013 50-250 employees and annual turnover \u20ac10million but below \u20ac50million. (generally seen as \u00a340m.) \u2013 The driver, as with large private companies, generally, is to find someone with the right attributes from whatever sources.\nSmall business \u2013 10-50 employees and annual turnover above \u20ac2million but below \u20ac10million \u2013 Often not advertised or reliant on Recruiters. Often word of mouth;. Can be NOT as a statutory Director and often handling some executive non-routine activity. The risks and caveats are the same for all NEDS but this is a distinct market.\nMicro Business \u2013 10 employees or less and annual turnover under \u20ac2million \u2013 Mostly not advertised or reliant on Recruiters. Mostly word of mouth; Nearly always NOT as a statutory Director and nearly always handling some executive non-routine activity. The risks and caveats are the same for all NEDS but this is a distinct market.\nIt might be supposed that all the NED's focus will be on securing the appointment. As important is the need to carry out appropriate due diligence on the prospective hiring company. It is always awkward if you discover fairly quickly that the company is insolvent, likely to be soon or that there are improper business practices (including fraud) lying in wait. Knowing about this relies often on intuition and\/or unofficial sources.\nThis may be YOU! Or anyone who fancies their chances. If you are not up to it, you will, generally, not get the work. Or, if you do, may not deliver as required and\/or expected.\nFormal recruitment volumes are lower than commonly supposed and directly engaged volumes are difficult to assess.\nAs a pure-play NED recruiter, it is difficult to generate the right volume and at the right margin and which can support the optimum delivery infrastructure of the firm and leave an acceptable profit.\nCompared with mainstream executive recruitment, volumes are small and they are structured differently for each segment and level in the market, calling for different infrastructures.\nAt the high end of the market, dominated by the large international players, the NED search functions are generally part of the overall Practice but usually presented as a specialist part of the Practice. This provides the delivery infrastructure and also plays a key role in keeping client contacts live.\nAt this level there are also a small number of standalone NED search firms. They tend to specialise. You need to know what they specialise in.\nThe big four accountancy based international firms have to contend with client conflicts of interest and, mostly as a result of this, are low activity market players in NED Search. Their interactions with NEDs is more about getting work for themselves rather than facilitating NED opportunities.\nAt the lower end of the market, many recruiters need to offer NED recruitment alongside a variable mix of training and database membership, all charged for The composite and variable packages are built around finding NED appointments for you \u2013 but, as volumes are low, augmenting their income by delivering support services is attractive to them. They would also argue that being better equipped professionally and also by augmenting your networking capabilities, you are likely to be more successful than otherwise.\nThroughout this overall market, you find the intermediaries who focus on training and charge for these services either through \"membership\" fees or for one-off events. Personal judgements need to be made where you spend money in areas designed to facilitate successful NED appointments.\nPersonal networking works best amongst buyers. It can also work were networking amongst other sellers. But nowhere as much! Best to seek to network with buyers \u2013 if you can find them.\nYour final list of Intermediaries will include a number of eminent firms that you would not otherwise have thought of approaching. Compiling this list needs to include other Intermediaries that your research indicates they might come across NED opportunities. This is a bit of a slog \u2013 but it does work. Your final list may well include established Management Consultancies, Law Firms, the larger firms of accountants \u2013 and also selected smaller ones, professional associations who can and do effect introductions.\nThe Code is essentially a consolidation and refinement of a number of different reports and codes concerning opinions on good corporate governance.\nUnited Kingdom company law regulates corporations formed under the Companies Act 2006 and also governed by the Insolvency Act 1986. Sections 170 to 177 relate to Directors, be they Executive or Non-Executive. EU Directives also have a bearing (may be subject to change under Brexit) as also does case law.\nOur view is that most comprehensive exposition of all aspects of being an NED can be found in The Non-Executive Directors' Handbook \u2013 4th Edition published by ICSA for the Non-Executive Directors' Association. This is no disrespect to other publications \u2013 but you only need one if that one covers the area as well as all of them and better than many.\nMostly, the hiring organisation declares the remuneration. This can be negotiable. You will be generally be paid through the payroll although operating through a personal service company does happen \u2013 but is not seen as best practice by HMRC who may well challenge it (possibly in a punitive way) and is also deemed by many to be setting a poor example.\nIn assessing the rate as a commercial return you need to take into account the real number of days that you will be spending \u2013 not the advertised required commitment \u2013 with this organisation and also factor in the element of risk. Your liability is the same as an executive Director but you will, more than likely, never know as much about the business or be privy to some of the confidences. It is argued that getting to know as much as an executive Director impinges on your independence. NEDs do not run businesses.\nDo you own research into market rates of pay, reflecting where the company falls in the hierarchies of organisations referred to in this Technical Topic Section. It is not unreasonable to find some linkage with the organisation's rates of executive remuneration.\nMany of those new to NED work see the process of getting NED appointments as a minefield \u2013 complex, tortuous and with a high level of unsuccessful approaches. Not surprising.\nAs with any organisation selling professional services, your first task is to define \"your Product\". What sort of NED work are you looking for; at what level of business and what special features can you bring to the role other that what all NEDs should be able to deliver.\nWe are in the process of developing further this Section but much of what you need to know is covered in other parts of this Technical Topic.\nMost visitors to this website will be usually white, male and over 50. In recent times, issues around diversity have become increasingly more influential \u2013 quite rightly \u2013 and the NED market is broadening its reach with NEDs coming from a variety of gender, ethnic and age sources. Many would say that the market for NEDs is now a level playing field. Some would say that there is a discernible bias towards gender, ethnic and age features and pursuing a policy of positive discrimination.\nNot an easy area, but there are justifiable and major ongoing efforts to promote a balance and there seems to be no opposition. Feeling that you might lose out to current sensitivities might bother you but (probably) the majority of candidates are, still, white, male and over 50 and until the resource of executive talent can produce enough suitably qualified women to become NEDs, this imbalance will continue to close slowly.\nYour own Back Office \u2013 Accounting, Financial and tax matters \u2013 See separate Technical Topics Section. Other matters \u2013 coming soon.\nBeing compiled \u2013 although much relevant information can be found elsewhere in this section.\nOur aim is to create \u2013 mainly through market knowledge and recommendation \u2013 a continuously reviewed list of intermediaries and service providers and, ideally, categorised as set out below \u2013 which, we suggest, is the way in which you should see it.\nHowever, in practice, this market does not work in this way \u2013 many service providers deliver a varying mix of services \u2013 some including a pay-to-join requirement \u2013 making categorisation difficult.\nThe pay-to-join requirement covers, again, a varying mix of services. Sometimes it is for Training; sometimes for peer group networking and sometimes it is for making available to you NED appointment opportunities \u2013 often seen as finding you an NED appointment \u2013 or, often, a varying mix of these components.\nWe would be pleased to receive information and comments here that might be helpful to others. This area can be found at the bottom of this page, or simply click here to be taken to the area now.\nSharon Constan\u00e7on, Chartered Director, MBA and Chartered Secretary is CEO of Genius Boards and Genius Methods.\nThe Genius Group has worked with the full range of businesses from FTSE 100s to SME's, listed, private, family, public sector, charity, housing trusts and investment trusts. Regulated sectors in addition include financial services, insurance and NHS.\nSharon is Chairman of the South African Chamber of Commerce in London and, personally holds several Non-Executive Directorships.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Back when 5.0 was released, the HDFS Repository was moved out of the ES-Hadoop project and into the Elasticsearch project. At this time, the plugin was re-written to work under Elasticsearch's security model. Support for 'Kerberized' HDFS clusters was dropped due to the overwhelming work required to have the client gel with the installed security policy. With 5.5.0, that's all a thing of the past, as we are announcing that Kerberos is back to being supported for the HDFS Repository Plugin! This has also been backported 5.4 branch as of 5.4.1.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Vadodara (Gujarat), August 2017: Roshni Don Bosco organized the 'Independence day' and 'Janamastami' celebrations with fun and frolic for more than 300 under-privileged children from 3 slums of Vadodara city. The celebrations were held under the aegis of 'Education Project' supported by Manos Unidas (Spain).\nThe day was marked with remembering freedom fighters and saluting the national Flag. It was a moment of pride for the children to watch tricolor unfurl in their own locality. Children came with their own flags made of paper to celebrate this national festival. Since it was also Janamastami (a Hindu Festival) so in afternoon children celebrated this festival in their locality.\nThe children who attend the study classes were joined by their teachers in these celebrations. The whole environment was filled with joy and cheer. Small children dressed-up as 'Govindas', Radha and Krishna attempted to reach the Handi and finally were helped by elder children to break it. Snacks prepared by Self-Help Group women were distributed to all and children went back with memorable experience of festival celebrations.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Drought and forestry management practices have created a state of emergency in the forests that lie close to urban areas in California. The Yosemite wildfire sparked fears that available resources would be unable to stop the fire's path before it reached water and hydropower sources that support San Francisco.\nIn recent years, insurance providers have paid enormous sums of money for catastrophic wildfires that destroyed hundreds of homes in Colorado. Population density in California raises concerns of a wildfire that penetrates the edge of Los Angeles or San Francisco could result in even larger payouts.\nNo one can control Mother Nature, but homeowners can take significant measures to create defensible space around the structures on the property. Fire mitigation practices have become a significant topic for discussion in lawmaking sessions at every level. Insurance companies want city councils and state lawmakers to pressure homeowners to do more to protect their properties from wildfires.\nPrivate property laws prevent lawmakers from applying demands for fire mitigation compliance. Tax incentives are being considered in areas of Colorado. These measures encourage the homeowner to participate in the wildfire fight. California homeowners are wise to consider the true risks that could be reduced through mitigation efforts.\nMore specifically, there are certain insurance carriers that provide specific wildfire protection services such as a fire retardant coating in the event that a fire is threatening your home. To discuss these options as well as review the insurance coverage you may already have in place, please contact Chivaroli Premier, today. Their insurance specialists can answer any questions and ensure that you are properly prepared before the next California wildfire occurs.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"We've all become more impatient as digital services are increasingly real-time and in many cases instantaneous. Look at the big winners out there: Uber, Klarna and Amazon. Each organisation has innovated to reduce impatience by dramatically reducing wait time and offering real-time updates. In banking, there is a similar pattern.\nThe nature of patience has changed.\nYesterday, I ordered a taxi from Lyft. The app indicated the driver was eight minutes away. I cancelled the fare. Eight minutes \u2013 that's a lifetime I thought. Switching to Uber, I had a taxi arrive in under two minutes.\nI've also begun to use UberEats. But recently I was staying somewhere outside of its coverage. I ordered a take out over the phone. Not only did it take over an hour, missed the ability to track my order in real-time.\nWe've all become more impatient as digital services are increasingly real-time and in many cases instantaneous. Look at the big winners out there across different sectors like Uber, Klarna and Amazon. Each organisation has innovated to reduce impatience by dramatically reducing wait time and offering real-time updates.\nIn banking, we've seen a similar pattern. Retail P2P payment services which act in real-time like Zelle and Venmo have seen accelerated customer adoption. The question is will a broader church of financial services go real-time?\nNow recent research from analyst firm Ovum, commissioned by Icon Solutions, has revealed that commercial banking is set to go real-time, enabled by real-time payments (RTP).\nThe report The Rise of Real-Time Payments in North America, is based on interviews with 211 North American institutions. It found that in the short term, real-time services are viewed as essential to effectively compete for corporate clients. In the long term, real-time payment (RTP) infrastructure will become the foundation for banks' transition into an open banking environment.\nIn the US the intention is to have a ubiquitous faster payment system operational by 2020, and banks are investing in the race to meet that deadline.\nAccording to the report, North American commercial bank IT spend is set to increase by a staggering $3.3bn, growing to $17.1bn per year by 2021, driven significantly by the shift to RTP. Consequently, 50% of US banks and 40% of Canadian banks plan to increase investment in RTP with nearly a quarter of these banks increasing their budgets by over 6% YoY.\nDespite competing claims on firms' budgets, many banks are realizing that this is a unique opportunity to put in place systems that will enable them to address the challenges of digitalization and the emergence of new open banking ecosystems where the sharing of customer data is the norm.\nWhile some of the priorities of commercial banks are driven by wider issues such as data security and regulatory compliance, the top three areas for IT investment \u2013 cash management services, liquidity risk management and mobile banking \u2013 are all underpinned by RTP. In my mind, this provides evidence that commercial banks see RTPs as providing a foundational capability to address existing service limitations.\nCash management services \u2013 high on the list of demands from corporate clients \u2013 is a key investment area for US commercial banks about to implement RTP infrastructures, along with the provision of real-time cash positions, scenario-based forecasting and direct integration with client systems.\nBanks in Canada, not as advanced on the RTP implementation timetable, are far less active in this area, but can be expected to turn their attention to it in the future as customers demand greater real-time availability of real-time data.\nBanks, desperate to break from the stuttering world of batch processing, must implement RTP to unlock real-time transaction data and unleash a powerful wave of real-time services.\nSo for banks in the US access to real-time information, analytics and other services based around transaction data is paramount. After all, what good is artificial intelligence if it's dealing with account data from three days ago?\nIn Canada, the focus is different and concentrated more heavily on providing access to RTP, along with enhanced services via digital interfaces.\nRegardless of market, for commercial banks and their corporate clients, there is a clear shift towards deepening relationships and service enhancements driven by analysis of real-time transaction information.\nCanadian commercial banks, and to a lesser extent US banks, like those across the rest of the world are taking steps to prepare themselves for open banking.\nWhat was started by the EU's Second Payment Service Directive (PSD2), under which account holders can authorize trusted third parties to access account data or initiate payments, has become a global trend as banks realise the mountain of customer data they 'own' is critical to their future success.\nAs a result, 100% of Canadian institutions are developing APIs. US banks are further behind with just 56% confirming APIs are in their plans for the next year.\nFor open banking to be a success, both banks and third parties need access to real-time customer information to deliver compelling offerings. As such, the investments being made in RTP and open banking imply a future convergence of commercial and retail payments as banks look beyond traditional payments systems.\nTraditional applications and middleware used today were designed for a batch world, have costly software development lifecycles, and require expensive arrays of hardware to function. They are incongruous with the demands of corporate clients in the short term and open banking models in the long term.\nThe next wave of technological innovation is designed differently, starting with rapid prototyping, reliable scaling at low cost, and emphasis on an optimised time-to-market.\nAs the report highlights, to address service offerings that have lagged behind customer needs, and maintain competitiveness with rival banks, and increasingly fintechs, North American institutions need to adopt frameworks that deliver real-time agility as we enter the age of open banking.\nImpatient innovation will continue to drive the market. And the race is well and truly on to stay ahead.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Little Om who Tried what he can to lighten up his sisters life.. Can We Do too? Yes, We Can !\nThis #PowerLightAVillage video is absolutely amazing. The initiative will also encourage children to study, thereby securing a brighter future.\nEvery individual thinks India needs to change & we are striving for that change.\nSo a small effort from us in the right direction can #PowerLightAVillage. Lets come together & join hands in lighting up the villages in India...!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Imagine walking alongside Jesus in His final hours on earth. In For This He Came: Jesus' Journey to the Cross, author Bill Crowder takes you with Christ as He imparts final lessons to the disciples He will soon leave behind.\nJoin Jesus as He dines in the upper room during the Last Supper. Feel His agony in the garden of Gethsemane. Witness His betrayal and His trials before the high priest and Pilate. Throughout each pivotal event, you will see Jesus as prophet, sufferer, advocate, and ultimately our savior.\nAnd because the journey does not end at the cross, you will also see Christ triumphing over the grave as He conquers death and returns to the Father in heaven.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Too scared too fap now. I would love to see for the next video a deadly and beautiful succubus Thank you Viento How did Shante get Serana to look like that. Fun Fact: There is evidence to suggest that. I'd give this a light 5 (FULL REVIEW ON PROFILE) Anyone watch How I Meet Your Mother.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"BE AMONGST THE ACTION. RIGHT ON YOUR DOORSTEP.\nThe Lizum 1600 in the heart of the Axamer Lizum ski area lies directly above Innsbruck; the Tyrolean capital, and is home for all sports enthusiasts. There are many sports opportunities as well as facilities for conferences and events thus ensuring eventful days and team-building support. As a training centre for the world's best ski instructors, we stand for high quality, safety and a whole lot of know-how. You can also become a part of this community.\nExperience an exclusive weekend with a state-certified ski instructor from the training team of the Tyrolean Ski Instructors Association in the Axamer Lizum - the site of the 1964 and 1976 Olympic Winter Games.\nWeave to and fro on perfect pistes and powder snow slopes! Because of the altitude you can still enjoy perfect skiing conditions in April. Make the most of the last snow of the season.\nExperience the mountains from a different angle and explore the Axamer Lizum with touring skis. In addition, you can participate in presentations and join a guided snowshoe hike.\nEnquire now quickly and easily without obligation.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"The Arts Council of Greater Lansing is honored to partner once again with Adams Outdoor Advertising to create this free opportunity - the 2018 Young Creatives Billboard Project - for Tri-County educators and their students.\nAt the Arts Council, we are strong believers that we should support our youth and give the public an opportunity to see some of the artwork created by young and emerging talent in our local schools.\nFrom March 1 -31, 2018 (National Youth Art Month), we will showcase the art of 10 area youth artists, grades K-12, allowing their magnificent artwork to be viewed by thousands of individuals during their daily commutes. Check out the 2017 billboards here.\nTeachers who work with K-12 students in any Eaton, Ingham or Clinton County school may apply and submit one (1) artwork to be considered for placement on a digital billboard. Only one artwork per teacher is permitted. Please note: parental permission is required at the time of application.\nStep 2: Upload your student artwork to the online application at Slideroom by 11:59 p.m. EST on Monday, Feb. 12, 2018.\nA committee will review the submissions, where they will be scored on composition and overall visual elements, including roadside appeal. We are looking for all grades and regions within the tri-counties to be represented. Please note: one billboard will be selected outside of this process--the overall juried winner of the MSU Federal Credit Union Student Art Competition will also be given one of these highly coveted billboards.\nWhile we wish we could offer billboards to all of the students whose work you submit, unfortunately we only have 10 billboards available to us. Therefore, those students whose work is not chosen are invited to participate in our Youth Art Exhibition, which will be on display at the Arts Council office for the entire month of March. This exhibition showcases the original art of the 10 billboard finalists along with other student art.\nArt works must be matted or framed for hanging and canvases must be ready to exhibit, with finished sides. All art must be delivered to the Arts Council by Feb. 22 at 5 p.m. If you submit a student work for the billboards and it is not chosen, it can be a part of the March Youth Exhibition.\nIn addition to having their art featured on our wall, there is also an opening reception for family and friends held during Arts Night Out on Friday, March 2, 2018 in Old Town! All of the youth artists are invited to be present, take photos with their art work and visit with Arts Night Out attendees.\nFor more information contact Dawn Gorman, communications and events manager at dawn@lansingarts.org or Meghan Martin, program manager at meghan@lansingarts.org.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The d\u00e9cor and ambiance of a home will dictate what style of lighting is needed, and we are pleased to carry a stunning collection of table and floor lamp lighting from Dimond Lighting, one of the premier lighting establishments today. Dimond Lighting creates lighting designs motivated by up-and-coming fashion and leading home d\u00e9cor industry trends. Every piece that we carry from Dimond Lighting is instilled with the genius and originality of an international designing team along with skilled engineers to guarantee that each product is produced with flawless detail and unequaled design.\nFor example, the 1Light Patriotic Uplight in Dark Blue is a beautifully designed cylinder lamp with all the colors of the US flag. This stunning table lamp, with complementary prints and solid colors is perfect for contemporary and art deco home d\u00e9cors. This attractive lamp has a solid base and requires little space. Large or small tables will work well with this Patriotic Uplight. The inspiration for this design is obvious with this uplight lamp. With limitless character and exquisite detail, this Dimond Lighting creation is a great part of a family of lighting brilliance.\nDimond Lighting was established with dedication to provide innovative quality products with custom design appeal. This is why we are so confident about having such a well-structured supplier within our lighting collection. The term \"Jewelry for the Home\" has been used to describe the unequaled beauty and luxury that Dimond brings to any home d\u00e9cor. Any room, whether the living room, dining room, family room, kids' room, or any other section of the home, will benefit from having a Dimond Lighting fixture.\nThis is why we know that our various selections of Dimond Lighting designs, like the Patriotic Uplight Lamp designed in a sturdy fabric is a sure winner! By welcoming the most recent member of the E.L.K. Lighting Group, Dimond has proved that they are a force to be reckoned with in the table and floor lamp industry. In fact, E.L.K. has provided more than 25 years of innovative designs to the world of lighting. We are proud of the opportunity to enlighten our customers with the fantastic lamp designs that can be purchased within our Dimond Lighting collection.\nWith an initial release of more than 200 novel designs, Dimond Lighting creates designs for distinctive homes. For instance, brands such as Biltmore Estates, Trump HomeTM, and Mary-KateandAshley, are just a few of the top exclusive brands that can be found within the Dimond Lighting collection. Our decision to bring such a magnificent brand on board shows our loyalty to our customers. We understand that our customers want the best home d\u00e9cor at reasonable prices. We are adamant that our merchandise is delivered in pristine condition as well. By offering such a beautiful piece as this customized Patriotic Uplight, we stick to our pledge to help shoppers make their home more beautiful. Check through our fantastic collection of spectacular table and floor lamps created by Dimond Lighting. The inspiring designs that you encounter are sure to make your shopping experience with us truly unforgettable.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Home\u2022Gregg Gelb Awarded Medal of Arts!\nCongratulations to the Philharmonic Association's very own own Gregg Gelb for being awarded the 2018 Raleigh Medal of Arts!\nThe City of Raleigh Arts Commission selected six individuals and two organizations to receive the 2018 Raleigh Medal of Arts, the City's highest arts honor. The Raleigh Medal of Arts is awarded for extraordinary achievement in the practice or support of local arts. Based on the National Medal of Arts program, the Raleigh award was inaugurated in 1984 by the Raleigh Arts Commission so that excellence in the arts could be given special recognition. Over the past 34 years, 152 medals have been awarded.\nThe Philharmonic Association is proud to announce that Dr. Gregg Gelb was one of the recipients of the 2018 Raleigh Medal of Arts. Dr. Gelb's support of the arts in Raleigh is clearly demonstrated by his commitment to teaching and conducting the Philharmonic Association's Triangle Youth Jazz Ensemble. In addition to leading TYJE, Dr. Gelb leads his Jazz Quartet, La Fiesta Latin Jazz Band, Second Line Stompers, and Swing Band. He is also the founder and director of the Heart of Carolina Jazz Orchestra ad Jazz Society and the co-founder of the North Carolina Jazz Repertory Orchestra. His groups have recorded over a dozen CD's. Along with leading and directing, Dr. Gregg Gelb is a renowned saxophonist and clarinetist. He often performs on saxophone with the North Carolina Symphony and with the orchestra he co-founded, North Carolina Jazz Repertory Orchestra. Dr. Gelb is the recipient of a Jazz Composers Award from the North Carolina Arts Council and four Regional Artist grants from the Fayetteville\/Cumberland County Arts Council.\nThe Philharmonic Association is grateful that Dr. Greg Gelb has chosen to serve our organization for over eight years and we are excited that the City of Raleigh Arts Commission selected Dr. Gelb as a recipient of this year's Raleigh Medal of Arts. He is certainly worthy of such an honor. We look forward to seeing Dr. Gelb continue to inspire musicians in the Philharmonic Association and in the Raleigh community.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"1 Open the door so it is parallel to the wall where you want to fix the doorstop.\n2 Holding the wall-mounted doorstop in place, mark on the skirting where the doorstop will be positioned.\n3 Separate the two parts of the door stop and use a woodscrew to attach the base of the doorstop to the skirting.\n4 Then attach the top part to complete the job.\n5 Now your wall mounted door stop is installed.\n6 Floor Mounted Door Stop. Open the door to where you would like it to stop and mark with a pencil on the floor. Use a multi-purpose detector to check the floor and make sure there are no pipes running under where you want to position your doorstop.\n7 Use a woodscrew to attach the base of the doorstop to the floor.\n8 Then attach the top part of the doorstop to complete the job.\n9 Now your floor mounted door stop is installed. If the doorstop is going into a concrete floor, drill a hole using the masonry bit on the drill and insert a rawl plug. Screw the doorstop into the plug. If the doorstop is going into a tiled floor, drill a hole using a tile or masonry bit and insert plug. Don't use hammer action on the drill. A good tip is to try and use the grout line when screwing in the stop, to avoid drilling into the tile at all.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Coming postdoc at the Harish-Chandra Research Institute (All\u0101h\u0101b\u0101d, India).\nPrevious postdoc at the Institute of Mathematical Sciences (Chennai, India).\nResearch interest: Operator algebras, von Neumann algebras, subfactors, planar algebras, algebraic combinatorics, finite group theory, fusion categories, vertex operators algebras, infinite dimensional Lie algebras, conformal field theory, noncommutative geometry.\nI'm mainly active on MathOverflow.\n37 Is Jesus an avatar of Lord Vishnu?\n30 Is it usual for a referee to heed updated versions on arxiv?","meta":{"redpajama_set_name":"RedPajamaC4"}}
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index 0000000000000000000000000000000000000000..4e66c59497aaf7faab62a0884f86d3bb54903e21
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+{"text":"Paying out of pocket expenses for dental work can cause major financial strain to the average American household. While fillings and a basic cleaning at the dentists can be under $200 the cost of braces or Invisalign can be closer to $5000. American households can withstand an extra $200 or $300 being spent to ease tooth pain but five grand is not something that most have just lying around.\nThe New York Times recently published an article explaining how Flexible Spending Accounts could help cover the costs of orthodontic treatment. Flexible Spending Accounts or FSA are used to cover out of pocket medical costs. These accounts are set aside as tax free money throughout the year. If an employee wants to set aside a specific amount from each and every paycheck it can go towards a Health Savings Account (HSA) or Flexible Spending Account (FSA).\nMost people recognize these acronyms because pharmacy retailers like CVS and Walgreens advertise that accounts must be spent by the end of the year. In mid to late December those that have an HSA or FSA will likely look for items that are covered by these accounts. Pharmacy retailers will have a special section in the store to display products that are covered.\nOne \"product\" that you may not think about when it comes to these types of accounts is orthodontic treatment. Whether you are looking for Invisalign in Miami, Florida or metal braces in Houston, Texas there are options. Throughout the United States orthodontists offer specialized treatment to straighten teeth. Invisible braces are known as Invisalign while metal braces are the more traditional way to straighten teeth over a 18 to 24 month period. Unfortunately, families that do not have disposable income are going to find it quite difficult to cover the cost of braces.\nOn average, braces and\/or Invisalign can cost between $4000 and $6000. For adults, the cost is even higher. If you want to offset a portion of this investment it would be smart to look into options through an FSA. Remember that laws are changing every year so you will want to do your research before assuming the entire cost of braces will be covered. Also recognize that some insurance plans cover Invisalign and braces as well.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Some of the most inventive minds at the University of Toronto are stepping into the limelight.\nThe origin story of DeepBind begins like so many inventions: with a question and then a leap.\nCo-creators Babak Alipanahi and Andrew Delong were chewing the fat and wondering why no one had thought to marry deep machine learning with computational biology to figure out why some mutations lead to disease and why others don't.\n\"We were both talking about this idea, and both wondering why no one seems to have tried it [but] Babak was the one with the confidence to say 'You want to do it? Well, let's just do it!'\" recalls Delong.\nThe end product of those conversations \u2013 DeepBind \u2013 took more than a year to create with the support of professor Brendan Frey of U of T's department of electrical and computer engineering. All three work together at Deep Genomics, one of the University of Toronto's best-known and successful startups of recent years.\nOn May 17, DeepBind was among four products recognized as U of T Inventions of the Year. The awards, which recognize their uniqueness, potential for global impact and commercial appeal, were presented at the university's third annual U of T Celebrates Innovation event in front of an estimated 200 guests, including Ontario Lt.-Gov. Elizabeth Dowdeswell.\nThe award is \"a great honour,\" says Alipanahi.\nDeepBind, which combines artificial intelligence and genomic medicine, is the first-ever deep learning application to study mutations linked to diseases that have proven difficult to analyse in the past because of their complexity, such as haemophilia and skin cancer.\nFor example, skin cancer is caused by more than one gene. However, having these genes does not necessarily mean a person will develop melanoma. Scientists must also consider UV exposure, which can damage the DNA in skin cells, leading to cancer-causing mutations.\nThe software modules, which are available free for academic use, are able to handle millions of sequences per experiment and can create \"mutation maps\" to reveal how genetic variations can cause disease.\nThe goal of their work, Alipanahi says, was to create a powerful algorithm that was fast and accessible to biologists studying these diseases.\nSometimes this type of work is viewed as a \"black box. Like a magical tool that is very powerful but you don't know much about how it works. We tried to help biologists peer into the box and understand it,\" he says.\nKey to their work was a tremendous amount of public data generated by professor Tim Hughes and associate professor Quaid Morris of molecular genetics, not to mention the general atmosphere at the university where you can sit down and learn from world-renowned innovators like Geoffrey Hinton, considered by many as the \"godfather\" of deep learning, says Alipanahi.\nIt also helps to have great colleagues close at hand to bounce ideas off of, echoes Delong.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"\"German reliability\" : this blog could have ended with only this two words!\nThe great thing about rivalry between car brands is that they always have to raise their standard to stay competitive. Having BMW, Mercedes and Audi fighting in the same range is a benediction for car lovers. So when the BMW 7-series (1977) and the Mercedes W123 (1975) were launched, Audi HAD to react with a high end car and that's how the brand with the four rings gave birth to the Audi 200 (1979). Gave birth? Well, not exactly. They took the Audi 100 and gave it some super powers.\nDNA Collectibles decided to produce the \"Avant Quattro\" version in 1\/43 scale model which I think is the best version of the Audi 200. \"Avant\" because it's a station wagon and \"Quattro\" because it's a four-wheel drive. Only 1'616 ex were made (of the real car, not the scale model!) resulting in the explosion of the second-hand market prices (around 25'000$ in perfect condition today). And it's not that difficult to find one in good condition because Audi made sure that their car was very reliable, not only concerning the engine but also the cabin. Talking about the cabin, it assures you to drive comfortably, silently and safely like flying in a sci-fi spaceship and that was rare for that time.\nBeing comfortably seated is one thing, having great mechanical performances is another thing, and guess what, the Audi 200 20V Avant Quattro has both! The 5-cylinders developing 220hp allow you to reach 240km\/h (150mph) which is quite impressive for a 80's street car. Being called a \"street car\" is an euphemism, I would personally suggest \"autobahn car\" (autobahn is the German unlimited speedway). Americans were not left aside, Audi sold this masterpiece across the Atlantic but renamed it Audi 5000S estate wagon.\nSwallowing kilometers in this spaceship is a real pleasure for long riders and having one in your shelf is also a real pleasure for youngtimers collectors and DNA Collectibles offers you the opportunity to get one in our shop!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"This is a novelty kitten and picture story book where you can \"Open me out and change my clothes.\" There is a moveable kitten in rear with arms and legs that swing out. Several pages of clothing that allow the cat to be \"dressed\" in a new outfit as each page is turned. Book is in very good condition; no writing or markings, pages are very crisp, if a little browned. Complete. Rear covers states \"Printed in the Netherlands - No. 1875 A\" Originally published by Mulder & Zoon, Amsterdam as \"Poesje Nel\" this copy was later published in English under the Mulder & Son imprint, although it is not listed in the book. Information via Theo Gielen, \"Moveable Stationery,\" Vol. 15 #3.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"TV highlights for the week of Aug. 15-21. Shows listed are not necessarily recommended by the Monitor. All times are Eastern; check local listings.\nPGA Championship (TBS, 11 a.m.-1:30 p.m.; CBS, 2-7 p.m.): Third round today, final round tomorrow in Redmond, Wash. Possibility is high that someone from the tiny Florida community of Isleworth may win this event. Its pro golfing residents include Lee Janzen (US Open winner), Mark O'Meara (Masters and British Open), Tiger Woods, Scott Hoch, Payne Stewart, Stuart Appleby, and Grant Waite.\nBabe Ruth (HBO, 8-9 p.m.): They called him \"Bambino,\" \"the Sultan of Swat,\" \"the King of Clout,\" \"the Savior of Baseball.\" All in all, the barrel-chested, spindle-legged George Herman Ruth was a man of extremes. He did everything to excess, the bad things and the good things. Rare clips, insightful commentary, and the near-mythical life of Ruth himself make this profile an enjoyable hour for anyone with an interest in the national pastime.\nTitanic Live (Discovery, 8-10 p.m.): The Big Ship continues to fascinate people. This special will feature never-before-seen images broadcast live from 2-1\/2 miles below the ocean's surface. A team of biologists and historians will visit the shipwreck to learn more about the ship's sinking and the rate at which it is disintegrating.\nAny Day Now (Lifetime, 9-10 p.m.): Starring Annie Potts and Lorraine Toussaint, this promising new drama looks back on a childhood friendship between a white girl and black girl during the civil rights movement. Reacquainted later as adults, they discover that many of the problems they encountered as children still exist today.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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index 0000000000000000000000000000000000000000..040a30e43c31a89dd8fcdbd2719bc1a3817ec2da
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+{"text":"This stunning girl is my cousin Kimberly! I was so honored to get to take her senior portraits for her. We braved the heat at the end of July and went to the Botanical Gardens to catch the last of the beautiful flowers. After that we decided to have some fun and venture downtown to the color tunnel on 18th Street. This session was so much fun and SO colorful, her sister Christine even joined in for some fun sister photos! Thanks Kimberly for letting me take your portraits!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"What: Your indulgent essential travel kit from Kathleen Lewis.\nWhy: With all the travel women take on nowadays, it's no surprise that we end up with a new travel kit every time we hit the road \u2013- from the ones we cobble together of single use shampoo and soap samples you get in the mail to the fully stocked top-of-the-line skincare kits like Air Repair. At a quick glance, we noticed that these kits were always packed with basic products we needed in our every day routine \u2013- toothpaste, face wash, etc. There was no 'fluff' or anything that wasn't utilitarian.\nPerhaps realizing the stressfulness of travel, Kathleen Lewis has created her own 'Essential travel kit' that's full of the things to help you indulge while you're on the road -\u2013 in mini size, of course. You'll find both scented and unscented soaps, bath salts, bath and body oil, a candle and lotion, each infused with calming lavender, which we loved. All items contain less than three ounces of product each and are enclosed in a see-through zip top bag for no-hassle stops through airport security checks.\nSo add another essential to your travel bag and reward yourself for a job well-done.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"HACI AKBAY worked in company SUEDWEST-INDUSTRIESERVICE LIMITED\tas QUALIFIED WORKER.\nHACI AKBAY was from 2010.09.15 to 2011.06.28 at SUEDWEST-INDUSTRIESERVICE LIMITED employed as Director (QUALIFIED WORKER).\nHACI AKBAY Score for HACI AKBAY is 5 stars.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The main objective of HHESA is to connect the dots \u2013 those who have been a part of the Health Equity Scholars Programs across America \u2013 so that you are aware of others in your field. That there is a space where you can connect to exchange information, ideas, opportunities, experiences, etc. to support and help facilitate each other's success and advance health equity work.\nInterface with your respective institutional leaders and HDEART colleagues to advance our educational and research initiatives.\nFinally, we are asking that you take every opportunity to education your network about and promote progressive social justice initiatives in policy agendas that will help to eliminate inequities. As I mentioned in one my blogs, a hand is stronger when its fingers are pulled together or connecting the dots.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"By now you are fully hydrated with last weeks fat flush water, so lets take our weight loss plan one step further. Carbs. Whoops, get those visions of pizza and bagels out of your head. We are going green.\nI love good healthy brown carbs like quinoa, brown rice and whole wheat pasta. They are an important part of a healthy diet, but to lose the extra pounds fast, get your carbs from green vegetables. Spinach, broccoli, green beans, lettuce and zucchini are not only nutrient rich but, they are loaded with fiber, which will help keep you full and keep things moving.\nSubstituting green vegetables will help assist in weight loss because they rank very low on the glycemic index. Veggies, thanks to the fiber, take longer for the body to absorb and therefore your blood sugar does not spike up as fast. This allows your body to use the food as fuel and it does not need to store it as fat. The added bonus, you will not feel the sluggish crash you get after a pasta dinner or a big sub sandwich.\nNo need to overhaul your whole menu, just make some simple swaps. Many starchy sides have a veggie alternative. Here are some examples.\nLettuce wraps. Swap your sandwich bread for lettuce leaves. Wrap it around a deli sandwich, saut\u00e9ed veggies and hummus or even a big juicy burger. Another idea. Make tuna melts on red pepper halves instead of bread. (technically not green but you get my drift).\nZucchini Pasta: Using a vegetable peeler cut the zucchini into lengthwise ribbons. Heat one Tablespoon of olive oil in a pan; add the zucchini and saut\u00e9 for about 3 minutes. Top with a healthy tomato based sauce.\nVeggie Puree: A great way to use veggies on the verge of being tossed, this one is my favorite. Steam any vegetable siting around (kale, cucumber, cabbage, cauliflower, peppers and celery are my go to combo). When soft, transfer to a blender and puree. Blend slightly for mashed potato like texture, or more so for a thick soup. Serve it toped with a grilled fish or chicken for a light summertime comfort food.\nLooking for something a little heartier to put on your plate? Try Freekeh. It is a roasted green grain made from immature Durham wheat. Packed with protein, low in carbs and high in fiber, this is a perfect alternative to rice.\nGo green for the next week and feel a little lighter for the hot summer ahead.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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index 0000000000000000000000000000000000000000..ebfe4cd208149c9d171c2ca0491a49d527454cb1
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+{"text":"We have discussed the issue of how to tell a GoFundMe scam from the real deal time and time again, but it bears repeating as scammers are getting more and more creative. Subsequently, they're also getting more desperate. Their tactics continue to evolve as more and more donors educate themselves on the risks; as such, we feel it's important to keep up with their tricks.\nHere are just a few red flags to look out for before you give to any personal crowdfunding campaign.\nFirst things first: if you receive an unsolicited message from someone you don't know on social media asking you to donate to their campaign, chances are pretty good it's a GoFundMe scam.\nReport both the campaign and the profile sending you spam messages just to be safe. And then block them.\nSince many fake campaigns involve \"borrowing\" photos and creating stories around them, your first line of defense against a lazy GoFundMe scam is a reverse image search. Cross check any photos used in the campaign, as well as any related photos you may have found on the campaign organizer's social media pages. If you aren't familiar, you can find out how to do a reverse image search here.\nNow, it's entirely possible the photo was unintentionally lifted, but why use a stock photo if you're tweeting about your own alleged experience? Donor beware.\nAnother common scammer tactic is to take viral GoFundMe campaigns and adapt them for their own gain, hoping people simply won't notice the difference.\nCase in point, the Fidencio the Paleta Man campaign. At $384,000 raised and counting, it is the most successful GoFundMe campaign in Illinois to date. It's also just asking to be hijacked by unscrupulous scammers and reposted as their own.\nThis YouCaring campaign has since been removed, but you get the idea.\nBefore you donate to a campaign such as this one that you thought you saw in the news, double-check to make sure it's the real one. Fake campaigns usually have raised little to no funds, whereas the real ones in the news like the one above will have raised tens or even hundreds of thousands of dollars.\nScammers often put up several different campaigns across several platforms just to increase the odds of tricking people into donating. It's the same tactic Nigerian Princes use when they send millions of emails; all it takes is one vulnerable person to fall for the scam.\nWe recently came across someone with a GoFundMe campaign seeking $10k toward his rap album. On another platform, he was asking $25k for his son allegedly dying of cancer. Would you be worried about dropping a hot track if your kid was dying? Probably not.\nHere's another example. This person was on the \/r\/gofundme subreddit asking for help with her mom's bills. On another campaign, she was asking for money for school. In both campaigns, her mother had cancer, however despite being created around the same time, neither story lined up with the other.\nTaken separately, perhaps the campaign could be legitimate. In fact, it's possible they still are. However multiple campaigns from the same person across different crowdfunding platforms is a significant red flag.\nDo you know that feeling you get deep down in your gut when you're watching a horror movie and the main character ventures into a dark, creepy basement? Like you know something really bad is about to happen?\nIf you come across a GoFundMe campaign and feel that same sense of impending doom, it's best not to donate. Even if you can't quite put your finger on it, just avoid it. You can't get your money stolen if you don't give any money at all.\nJust read your stuff and thanks for the information which is invaluable. I am contemplating starting a GFM for my sis who is really ill but at a loss as to what to do about it. It feels odd asking strangers for money but the NHS is getting to the point where it is not funding anyone, In any event she ab-reacts to anything they do suggest and only responds to Chinese medicine, ( from past experience Chinese medicine has saved her from having surgery which would have rendered her unable to sing \u2013 she is a not famous singer ) which of course the NHS does not fund. Also I have no idea how much it would cost so will have to do some more research on it. Ho Hum. I will give it some more thought and thanks again for your site ;- ).\nAww thanks. And just a tip: if you do decide to create a campaign for your sister, look into using YouCaring, that platform is more appropriate for a cause such as your sister's and doesn't charge fees. GoFundMe fees can really add up depending on how successful your campaign is. 5% of each donation plus 2.9% to WePay and a .30 charge per donation.\nDon't feel ashamed, the platform is there so people who need it can ask for help. Give me a shout if you go forward and need any help putting together a transparent, hopefully successful campaign!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"CEO of the Miramar Group Juan Ochoa was recently appointed to serve on the Metropolitan Pier and Exposition Authority Board (MPEA) of Directors Tuesday. Ochoa previously served as CEO of the MPEA from 2007 to 2010. Prior to his time as CEO of MPEA, Ochoa served for 10 years as President and CEO of the Illinois Hispanic Chamber of Commerce, growing it from 52 members to more than 1,200 with a nearly $2 million budget. He also served in the U.S. Marine Corps Infantry and is a combat veteran. Ochoa emigrated from Mexico as a child and later served as a community organizer in Chicago, helping thousands of people become U.S. citizens and raising funds for college scholarships. The Metropolitan Pier and Exposition Authority Board consists of nine members: four appointed by the Mayor, four appointed by the Governor and a chair elected by the board members. Ochoa replaces Olga Camargo, who will be appointed by the Mayor to the Chicago Public Building Commission.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"We appreciate the comments of Drs. Rossello and Yellon regarding our recent paper (1), and we agree that activation of pro-survival pathways in viable myocytes after brief periods of ischemia likely occurs alongside apoptotic myocyte death to provide protection against subsequent ischemic injury. Aside from the severe transmural ischemia associated with an acute transient occlusion that we used in our study, apoptosis-induced myocyte cell loss with compensatory myocyte cellular hypertrophy can arise in response to reversible subendocardial ischemia and can ultimately affect regional as well as global left ventricular function. Thus, modulating this dynamic interplay between myocyte survival and death may be most important with repetitive ischemia similar to angina in chronic coronary artery disease that can contribute to the development of ischemic cardiomyopathy. For example, we previously demonstrated that chronic repetitive subendocardial ischemia distal to a chronic coronary artery stenosis in swine leads to a progressive increase in apoptosis as the physiological significance of a coronary stenosis increases (2,3). This is followed by regional myocyte loss, compensatory cellular hypertrophy, and physiological features consistent with hibernating myocardium. Interestingly, proteomic profiling has demonstrated that this is accompanied by an up-regulation of a variety of pro-survival proteins as well as a down-regulation in mitochondrial metabolism (4,5). This is functionally significant, as hibernating myocardium exhibits depressed mitochondrial respiration and a reduced rate of ATP depletion during simulated zero flow ischemia in vitro (6). Others have also demonstrated activation of pro-survival pathways during repetitive nontransmural ischemia (7). These cardioprotective adaptations are reversed by alleviating demand-induced ischemia with coronary revascularization (8). Collectively, these findings support the notion that hibernating myocardium becomes ischemia-tolerant to prevent a supply-demand imbalance and reduce mitochondrial oxidative stress as a counter-regulatory process to attenuate myocyte loss from apoptosis in a fashion similar to that proposed by Rossello and Yellon for ischemic pre-conditioning and infarction. We agree that further work is needed to understand whether favorable manipulation of the balance between pro- and anti-apoptotic signaling pathways can have a long-term effect on myocyte loss after ischemia and prevent the development of ischemic cardiomyopathy.\nPlease note: This work has received funding from the National Heart, Lung, and Blood Institute (HL-055324, HL-061610, and F32HL-114335), the National Center for Advancing Translational Sciences (UL1TR001412), the Department of Veterans Affairs (1IO1BX002659), the George E. Becker Fund for Heart Research, and the Albert and Elizabeth Rekate Fund in Cardiovascular Medicine. The authors have reported that they have no relationships relevant to the contents of this paper to disclose.\n(2001) Myocyte apoptosis and reduced SR gene expression precede the transition from chronically stunned to hibernating myocardium. J Mol Cell Cardiol 33:1937\u20131944.\n(2008) Persistent regional downregulation in mitochondrial enzymes and upregulation of stress proteins in swine with chronic hibernating myocardium. Circ Res 102:103\u2013112.\n(2009) A straightforward and highly efficient precipitation\/on-pellet digestion procedure coupled with a long gradient nano-LC separation and Orbitrap mass spectrometry for label-free expression profiling of the swine heart mitochondrial proteome. J Proteome Res 8:2838\u20132850.\n(2009) Reductions in mitochondrial O(2) consumption and preservation of high-energy phosphate levels after simulated ischemia in chronic hibernating myocardium. Am J Physiol Heart Circ Physiol 297:H223\u2013H232.\n(2001) Gene program for cardiac cell survival induced by transient ischemia in conscious pigs. Proc Natl Acad Sci U S A 98:9336\u20139341.\n(2015) Revascularization of chronic hibernating myocardium stimulates myocyte proliferation and partially reverses chronic adaptations to ischemia. J Am Coll Cardiol 65:684\u2013697.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"This well cared for townhome boasts open main level, vaulted ceilings with lots of natural light, deck over looks walking trail and wetlands. Dining room with built in buffet, fresh paint throughout and new carpet on upper and main level. Oversized master suite with walk in closet. Walk out lower level family room leads to outdoor patio and steps away from trail system.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"I don't have anything to play? Am just getting page can't be displayed.\nPlease refresh your browser and click play again. This should work. Are you in Google Chrome or Internet Explorer?\nDo I post here if I have a question?\nCorrect, I can then share with our physicians.\nDear Anonymous \u2013 The physicians will do a Q\/A portion towards the end of the presentation. Thank you.\nI have a clivus bone tumor; I had a biopsy done and it came back fibro-osseous. I am having symptoms but they are going to monitor. It is 5.1\u00d73.7\u00d73.4 cm and in the occipital bone. Is this standard for this type of tumor?\nMy husband has had \"seeding\" of a tumor in the ventricle..for the past 26 years. He recently had a surgical biopsy and the path. report showed Grade 2 Astrocytoma, but the neurologist thinks the path report was not correct and he thinks it's an Ependymoma. My husband is 68 years old now and never had radiation or chemo..only surgery to stop seizures in the left temporal lobe. What is the prognosis for an Ependymoma..about 3cm. Thankyou.\nI have a question.. I am Post-sreast & thyroid cancer surgeries , oovarectomy and chemo, biologic & radiation treatment- currently on oral therapies; also cervical bone fusions\u2026. Now brain cyst??? (so I am told by MRI) next to pineal gland\u2026 1.5 years now of debilitating\/excruciating headaches, dizzy, bad daily GI symptoms: nausea, diarrhea; decreased cognition, weakness\/numbness\/falls \u2013 given oral headache meds and steroid and other injections,,,, Question what to do???\nWhere can I find a list of clinical trails at Mayo after just having had brain surgery?\nDr. Parney, you have been doing some pioneering work in oncolytic virotherapy with the Measles virus. Would your recommendation for oncolytic virotherapy be based on the genetic makeup of the tumor? What virus would be most effective in what circumstances \u2014 Measles virus, New Castle Disease virus?\nI have a small meningitis wrapped around the super sagittal sinus. It continues to grow slowly.I am being told it is too risky for surgery because of area. I was also told radiation is not recommended. Can mayo clinic help me?","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzaetih b/data_all_eng_slimpj/shuffled/split2/finalzzzaetih
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index 0000000000000000000000000000000000000000..1f8d538f7f5fdb49b1ce40a9527420f356cc8e34
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+{"text":"When I was a kid, it was my dream each Christmas Eve to finally catch Santa Claus in the act! I was a believer at the time, but I had already begun to hear the whisperings from older children (and adults who didn't think I was listening) that Santa was a myth.\nPersonally, I couldn't believe those rumors to be true and would always do my best to finally meet the Big Guy face-to-face in my very own home. If you have a child that yearns to catch Santa in the act, be sure that this toy is safely under lock and key or YOU may be the ones caught...on tape!\nThe NERF Nightvision Camcorder retails for $89.99, but is currently on sale for $74.99 with FREE SHIPPING.\nNavigate the night like a true secret agent with this NERF Nightvision Camcorder! It's designed with 4x magnification and the ability to see up to 50 feet in the dark. You can also actually record video and take pictures of your surroundings for tons of super-secret spy fun. A USB cable is included for easy video uploading.\nThe great thing about the NERF Nightvision Camcorder is that is has both day and night settings, so you can use this toy anytime the enemy is near, not just at night! If you have a child ages 5 years old and up who would love to capture their adventures as they happen, then be sure to have this camcorder under the tree...but watch out for their \"catch Santa in the act\" mission next year!\nDisclosure: I received the NERF Nightvision Camcorder in order to facilitate my review. No other compensation was received. This feature is based on my own personal experiences with this item and is completely honest and objective.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"On behalf of Law Office of P. Zachary Stewart posted in Wage & Overtime Issues on Thursday, December 13, 2018.\nWyoming Casing Service Inc. must pay nearly $1.2 million to employees for back wages. The U.S. Department of Labor investigated the North Dakota-based oilfield service company and found wage violations at nine of its locations. One location was in Weston, West Virginia.\nOn behalf of Law Office of P. Zachary Stewart posted in Wage & Overtime Issues on Tuesday, October 14, 2014.\nMasTec, Inc.-owned oil and gas service company Bottom Line Services, Inc. was sued on May 6, 2013 by employee Jared Moore for violations of the Fair Labor Standards Act. Moore alleged Bottom Line Services failed to pay him overtime at the federally mandated rate of one and a half times his regular rate. Additionally, Moore alleged Bottom Line Services failed to include per diems, truck pay and other allowances in the overtime calculation. As a result, Moore and all other hourly employees were owed overtime, back wages and liquidated damages. Even though Bottom Line Services vigorously defended the lawsuit, the Court certified the class action - sending notice of the lawsuit to all current and former employees. On July 22, 2014, the parties filed a notice a settlement, signaling the resolution of the case.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Good mental health is good for our communities and good for business. It is estimated that mental health issues costs the Welsh economy \u00a37.2bn per annum. We want to work with Welsh businesses to improve your productivity by improving the mental well-being and awareness of your employees.\nWe offer a range of services for businesses, from big corporates through to small independent traders.\nWe would welcome the opportunity to come and talk to one of your management teams and\/or your HR department about emotional well-being in the workplace.\nEmotional well-being training for your managers and staff.\nWe believe that the emotional well-being training is an important aspect to any package of support we provide to a business, to help you identify signs of distress in your workforce and have the confidence to engage with a member of staff about their emotional well-being. We offer training in groups of up to 20 managers and\/or staff.\nWe offer the same services as for large corporates, but understand we may need to offer training to smaller groups.\nWe know from talking to some of our local business people that emotional well-being and mental health is an issue for every business, however, small. For small businesses we can offer a quick fire one hour to staff.\nIf you have specific requirements or want us to assist you in developing a new way in which you want to work on emotional well-being in your business, please contact us.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Buy Literature Review Online \u2013 We Will Write it with Ease!\nHire The Best Literature Review Writing Service to Write Your literature review. Once you buy, our professional writers will write your review based on your requirements.\nA sophisticated and systematic literature review is the most important aspect of any research thesis or report and it is considered significant in any thesis development.\nWriting a quality and scholarly literature review involves the application of different charismatic skills of information preparation, accumulation, composition and assessment.\nA literature review is understood as an important and major part in the creation of a thesis or a dissertation and students face a lot of challenges while they are working on the literature review. If you are one of these students, why don't you consider us Essaymojo.com to work on your literature review and see a difference in your grades?\nWe have a team of experienced writers who can easily and effectively conduct a literature review on your dissertation with the relevant data and include other author's literature and finally analyze the topic of the literature review.\nWriting a literature review involves the inclusion of different aspects that involves conducting a thorough research on author's backgrounds in the existing literature. Many students face the challenge of writing a significant and quality literature review session.\nAt Essaymojo.com we deal with all the challenges that students face while writing an effective literature review and quality literature review in addition to figures, models, and citations.\nWe offer excellent services in literature review writing that will enhance to sophisticated and comprehensive dissertation and thesis.\nOur experienced and expert writers guarantees you to maintain the standards and follow the instructions proposed by the lecture while developing your literature review.\nRelated Topic: So You Need to Write a Literature Review \u2026 Now What?","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"We don't play Lehigh for a few days ya'll. Let's not look ahead of the Southland conference team coming into the Super Pit on the 16th. That'd be Southeastern Louisiana 1-6 (0-0).\nThis should be a relatively easy win like the Jackson State game. For whatever reason, we cannot shoot the ball well, especially from three. Our team average is at 26.1% where the SBC average is 33.8%, and the national average at 33.4%. However, we manage to score enough points to be an average enough team. Our problem? Allowing free throws. Well, allowing free throws and the other team making those shots. Our defensive free throw rate is 26.6. That is 26.6 points scored from the line per possession used per game.\nI'm still holding out hope that this season will turn out better than the 4-6 record tells me it will but I'm not sure. Through ten games, we can't shoot as well as last year, are slightly worse at defense, and our best player is playing slightly less efficiently.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzafcho b/data_all_eng_slimpj/shuffled/split2/finalzzzafcho
new file mode 100644
index 0000000000000000000000000000000000000000..0145ea4cf69388e6258ce46471f3616b6d492bc3
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+{"text":"I'm Jordan, a musician & producer from Boise, Idaho. I've been creating music for 8 years, and I'm also dabbling in digital art & podcasting. I write reviews and commentaries about creative works that interest me: you'll be able to read those writings on this site, eventually.\nI play lead guitar in a power-pop band called Mains & Monitors. We just released an album called Kalani, and we're super friggin' proud of it. I led the recording work on this project at Neighborhood Sounds, and it was post-produced by Jack Shirley at the Atomic Garden (Jeff Rosenstock, Deafhaven, Remo Drive).\nI wrote and released my first EP in December of 2017: it's called Late Bloomer. It's a power-pop record focusing on themes of self-worth, relationships, noodly guitars, and my dog. Y'know, like every friggin' sad-boy record. Workin' on the next one right now.\nI'm working with my friend Eli Stonemets on the first album for his project Backyard Universe. It's an alt-rock project with influences from artists like The National, The Strokes, & Big Thief.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Your ultimate range of icons, find the largest free range of icons for free download. This gallery contains 1000s of icons avalible for any use, these amazing icon images have been hand crafted and are ready for safe a free download.\nUnbelivable range of icons avalible for any use. Free stock drawings of thousands of icons avlible for free download.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"A 3x3 number plate is simply a way of referring to how many letters and numbers are within the registration number. So this means 3 letters and 3 numbers, either way around (numbers first or letters first). Generally speaking the more letters or numbers are on a registration, the cheaper the price, so a 3 letter\/4 number registration is often cheaper than a 3x3, and a 3x3 is usually cheaper than a 3x2 or 3x1. However 3x3 are extremely popular.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Despite the fact that Libya is nowhere near the Persian Gulf, Qatar has been the Arab state most ardently supporting the rebels in eastern Libya. Qatar has long had an active foreign policy, and its recent moves have positioned the tiny state as a player in the Libyan crisis \u2014 no small feat considering how insignificant it is in comparison to the traditional Middle Eastern powers. In reality, Qatar remains a very weak country that relies on the United States for its security, constantly reminded of its precarious geographic position between regional powers Saudi Arabia and Iran as it tries to use foreign policy as a tool to present itself as a useful ally to any country.\nQatar sits on a small peninsula jutting off the eastern edge of the Arabian Peninsula into the Persian Gulf, wedged between the two regional powers: Saudi Arabia and Iran. Qatar's size and strategic location have made it fundamentally insecure throughout its history, and since the coming of its oil and natural gas wealth, the ruling family in Doha has sought to remedy this problem in a variety of ways. Qatar tries to maintain good ties with both Saudi Arabia and Iran, it hosts a sizable U.S. military contingent, and it conducts a foreign policy intended to create a perception of Qatari influence that exceeds its actual ability to project power. This desire to create a perception of power explains Qatar's recent moves in eastern Libya, where Doha has slowly positioned itself as one of the main players in the diplomatic game being waged in various corners of the Muslim world.\nQatar's hydrocarbon wealth is fairly new. Oil exports did not begin until 1949, which marked the beginning of a shift from an extremely poor tribal area perpetually under the dominance of outside powers to a modern nation-state. Though oil came first, natural gas eventually became an integral part of the Qatari economy as well, and together they form the foundation of modern Qatar. Qatar pumps just over 800,000 barrels per day (bpd), not much in comparison to some of its neighbors, but still a considerable amount for a country of roughly 1.7 million people (around three-fourths of whom are expatriate workers). Qatar is more famous for its massive North Field natural gas field that sits offshore northeast of the peninsula (it shares the field with Iran, where it is known as South Pars). Qatar holds the third-largest proven natural gas reserves in the world (approximately 896 trillion cubic feet), and it is also the world's largest liquefied natural gas (LNG) exporter. As a result, some calculations place Qatar at the top of the rankings in per capita gross domestic product worldwide. None of this hydrocarbon wealth would mean very much if Qatar were unable to export it, which requires not only territorial security (on land and in its territorial waters that contain offshore oil and gas deposits) but also unimpeded access through the Strait of Hormuz. And this is one of the most important reasons why the ruling family in Doha tries to maintain good relations with both Saudi Arabia and Iran. Unlike Bahrain, which finds itself in a very similar geopolitical situation but with a 70 percent Shiite population, Qatar has better relations with Iran in part because only about 10 percent of its population is Shiite and it does not feel threatened by a Shiite majority acting as agents of Tehran. Qatar has extensive economic linkages with Iran and helps Tehran circumvent sanctions by acting as a shipping hub of illegal goods, much as the United Arab Emirates does. As for its relations with Saudi Arabia, Qatar was a contributor to the Peninsula Shield Force that entered Bahrain on March 14, while Doha-based Al Jazeera has been nowhere near as dogged in its coverage of the protests in Saudi Arabia's Eastern Province as it has been in several other Muslim countries that have experienced unrest. The imperative of maintaining territorial security and unimpeded access through the Strait of Hormuz also creates the need for a foreign security guarantor. This forms the foundation of Qatar's relationship with the United States. Qatar did not exist as an independent nation until 1971, when the British completed the withdrawal of their naval assets from the Persian Gulf region. For decades before, Qatar existed under British suzerainty. It was London that first granted protection to the al-Thani family (which still rules Qatar) against the rival al-Khalifa family in nearby Bahrain. And the United States has stepped into the role of a foreign power able to guarantee Qatar's continued territorial integrity. The United States does not run Qatar's day-to-day affairs as the British had done; the United Kingdom largely controlled Qatar's foreign policy in exchange for security guarantees. But the United States does have a large footprint in the country with two significant U.S. military bases. Qatar volunteered to be the new host of the U.S. Combined Air Operations Center after it was removed from Saudi Arabia in 2003 and set up at the existing Al Udeid U.S. air base south of Doha. Today Al Udeid serves as a key logistics hub for American operations in Afghanistan and as a command center for operations in Iraq. A second American base in Qatar, As Sayliyah, is the largest pre-positioning facility for U.S. military equipment in the world. Doha benefits from its security alliance with Washington, but it also wants to maintain its independence and build a reputation (both in the Arab world and beyond) of being a significant actor in foreign affairs, more significant than geopolitical logic would suggest. Above all, it wants to be seen as acting in its own interests, even if it is operating according to a set of restraints that prevents it from pursing those interests too vigorously. Sometimes this brings Qatar in line with certain countries' positions, only to find itself seemingly on the opposite end of an issue in short order. This is most aptly displayed by Al Jazeera, which first became known for its critical coverage of U.S. and Israeli activities in the region and is now widely attacked by Arab regimes for fomenting dissent within their own countries. Despite what neighboring governments may feel about the media outlet, Al Jazeera's emergence has helped put Qatar on the map in the eyes of the Arab street, evidenced by the fact that in 2022 Qatar will become the first Muslim country to host the World Cup. Qatar's active diplomatic presence in recent years has often involved disputes that have very little to do with its own direct interests, such as working with Turkey in helping to form the Lebanese government and mediating between the Sudanese government and various rebels groups in the Darfur peace process. Qatar's integral role in supporting the eastern Libyan rebels is only the latest example of this trend. Whether Doha is acting according to U.S. directives is unknown, but it is certain that Qatar's efforts are in line with U.S. interests, and will bolster Qatar's image in Washington's view as a leader in the Arab world.\nDespite the fact that Libya is nowhere near the Persian Gulf, Qatar has been the most ardent Arab state supporter of the eastern Libyan rebels since the beginning of the uprising. This was not an obvious decision for Qatar to make, since what happens in Libya does not affect the situation in Qatar's backyard. Still, Qatar remains the only Arab country to have recognized the National Transitional Council as the sole legitimate representative of the Libyan people and was the second country to do so after France. Qatar is also one of just three Arab states that have contributed aircraft for the enforcement of the U.N.-mandated no-fly zone, sending six Mirage fighter jets to perform largely ceremonial over-flights alongside French warplanes. Qatar has also been flying humanitarian aid into the Benghazi airport in recent days. Displaying a desire to lead the Arab world in issues occurring in the region, Qatari Emir Sheikh Hamad bin Khalifa al-Thani has openly called for Libyan leader Moammar Gadhafi to step down and has criticized other Arab states for not helping enforce the no-fly zone, saying March 31 that \"the suffering of civilians in Libya led the international community to intervene because of the inaction of the Arab League, which was supposed to assume the role.\" Qatar's most important contribution to the Libyan rebels, however, could be in helping them market oil pumped from the Sarir oil field in eastern Libya, which would infuse the movement with much-needed cash to sustain its fight against Gadhafi. Doha also reportedly provided a small supply of weapons to the rebels in early March and sent free shipments of petroleum products into eastern ports when it was feared that supplies of gasoline, butane and kerosene were running out. But if the eastern Libyans were able to actually make money off the oil, which one rebel council leader \u2014 Finance Minister Ali Tarhouni \u2014 has vowed is ready for shipment, it would give Benghazi a more sustainable solution to its pressing economic problems than stopgap aid shipments. Tarhouni, who returned to Libya from exile in the United States in March, has made a variety of claims since March 27 regarding the oil-production capability in the east, ranging from an immediate level of 130,000 bpd to 300,000 bpd or more within a few weeks. According to Tarhouni, Qatar is on board with a plan to \"facilitate\" the export of oil from either the Sarir oil field or storage tanks around Tobruk, most likely for shipment to European customers wary of the political or security risks of doing business with the rebels. Tarhouni's claims have not been confirmed or denied by the Qatari regime or by state-owned Qatar Petroleum (QP), which would most likely be the firm that would help facilitate exports of Libyan oil. One anonymous QP official said March 30 that the deal was \"just a political move\" and emphasized the difficulty in actually seeing it through, saying that the time frame would surely be longer than the week or so that Tarhouni was asserting. But in making such a statement, QP has implicitly acknowledged that the deal is simply another case in which Doha wants to display its support for the uprising against Gadhafi. By taking part in the no-fly zone, Qatar did exactly that, while also demonstrating its utility to the West. Doha's support allows leaders in Washington, Paris and London to claim that an air campaign against a Muslim country has \"Arab support.\" The statements made by Arab League chief Amr Moussa on March 20 showed how politically sensitive perceived support for such a bombing campaign can be in the region, which only makes Doha's support that much more appreciated in Western capitals. These measures, along with the critical role Al Jazeera played in bringing the world's attention to the situation on the ground in eastern Libya, have given tiny Qatar the reputation as a player in the Libyan crisis. This is no small feat, considering how insignificant the country is in relation to traditional Middle Eastern powers like Egypt, Saudi Arabia and Iran. Qatar remains, in reality, a very weak country that relies on the United States for its security and on its dealings with other more powerful states, but presents itself as a country that can be a useful ally. One of the main reasons Qatar has been able to focus so much attention on eastern Libya is that it has not suffered the affliction that other Arab countries have since January. There has been no Arab Spring in Doha, notwithstanding a few failed protests organized on Facebook calling for a \"Day of Rage\" in Qatar in early March. Should unrest flare up in Qatar as it has elsewhere in the region \u2014 which is unlikely due to its wealth and lack of sectarian divisions but certainly not impossible \u2014 it will suddenly find itself much less concerned about the fate of eastern Libyans.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"de Liebe Opera Entwickler warum macht ihr so was.\nOpera also makes one important change. If it feels the colour of text does not contrast strongly enough with the background colour, it changes the text colour to either black or white in order to make it contrast more strongly.\nThis is important because of the smaller font sizes that Opera uses in this mode and because during the re-arranging, any background images may no longer be behind the text.\"","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzafppt b/data_all_eng_slimpj/shuffled/split2/finalzzzafppt
new file mode 100644
index 0000000000000000000000000000000000000000..81d08bb4460b3490c07ec5c7501f857557382fd3
--- /dev/null
+++ b/data_all_eng_slimpj/shuffled/split2/finalzzzafppt
@@ -0,0 +1,5 @@
+{"text":"Blue creates a calming feel throughout the dining and living space. Customize furnishings to make it your personal. Home owners Erika Klein and Andrea Alexander spray-painted wooden side chairs from Restoration Hardware in varying shades of blue and green for a cheerful, ultra-casual vibe in their Watersound, Florida dining space. A stunning glittering crystal Dhruv Tolix Dining Chair (Set of 2) By Dhruv Tolix Dining Chair (Set of 2) By 17 Stories 17 Stories dining table chandelier for your dining space. The really straightforward shape permits the Swarovski components, Asfour crystals Dhruv Tolix Dining Chair (Set of 2) By 17 Stories or Dhruv Tolix Dining Chair (Set of 2) By 17 Stories Italian lead or crystals to take centre stage.\nCoffee tables full your living space. Massive table tops make for ample space when entertaining guests or playing board games with the family. Adorable cushioned stools match beneath the table with out cluttering up your space. Dainty shelves underneath the Dhruv Tolix Dining Chair (Set of 2) By 17 Stories table hold your magazines, coasters and even your set leading box. Crafted in premium wood and wealthy finishes, these coffee tables are stylish and durable.\nThe table is beautiful!! The butterfly leaf is an excellent feature and makes the desk big enough to seat the whole family. My son assembled it for me personally. He is in structure and was impressed by the product quality and sturdiness of the table. It was delivered regularly and all the parts were in the field. Nothing at all was broken or missing. I will order from your own company as a result of price, quality, and remarkable service.\nI ordered 3 stools and they arrived 2 days later. I took a risk and ordered the crimson afteroses reading other critiques that the color was different than how it appeared in the online images. I think the color is ideal and matches the web photos pretty close. They were very easy to assemble. I did smell the gasoline smell that other people commented about, but it was the plastic wrap\/packaging, not the stools themselves.\nIt's an excellent set and not difficult to put together. Do note the seat pads atento be screwed straight into the chair framework with no predrilled holes. As well before you purchase come to be sure to check everywhere to get the very best price.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"There are 5 types of variables in Cubloc BASIC.\nDim A As Byte ' Declare A as Byte.\nDim B As Integer, C As Byte ' Commas may NOT be used.\nDim ST1 As String * 12 ' Declare a String of 12 bytes.\nDim ST2 As String ' String is 64 bytes default.\nDim AR(10) As Byte ' Declare AR as a Byte Array.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Calamvale is a relatively new growth area that has doubled in size over the last 10 years, therefore requiring the pump station and pipeline to be up sized. The location of the bore was in the middle lane of Gowan Road, with residential housing on both sides. The high density of existing services, major traffic management requirements and the close proximity to local schools and shops meant that Horizontal Directional Drilling (HDD) was the obvious option. The required depth and alignment of this pipeline reinforced the requirement for HDD to be the chosen method during the design stage and as the preferred method for construction.\nUEA mobilised its D100 x 120 (45 tonne) HDD drill rig and DFE 300gal\/min cleaning system to undertake the pilot bore. Completion of the pilot bore confirmed that ground conditions were different to that stated in the geotechnical report which required all of the down hole equipment to be changed to suit rock conditions. Scheduling of the reaming works was extended due to the difficult ground conditions encountered, the final hole size was 600mm and the pipe was successfully installed.\nFor more information about this project or UEA Trenchless, please send enquiries to Steven Hopkins.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Most business owners in private practice are clueless when it comes to using the Internet, tools and services to grow their business.\nAre you feeling powerless because old-school marketing no longer works and those business owners who are \"switched on\" are dominating the online landscape?\nIt's time to start \u2014 at the beginning. Learn what is possible and what your options are for your business online. Find out how things like websites, blogs, search engines, YouTube, Facebook, eNewsletters and local marketing fit together. Then create your own strategy and measure how well it works.\nNever be at the mercy of slick sales people and spend money on stuff that have no chance of working for you. Learn to delegate regular tasks to your team and go back to doing the things you love in your business.\nStand out as an authority \/ leader in their field.\nEvaluate and exploit new and emerging trends.\nThe essential elements of a website that sells.\nThe importance of content and communication.\nWhat it takes to rank well in Google.\nHow to get new clients from social media.\nTo create and promote videos for massive online exposure.\nEmail marketing to increase your client base.\nThis book was written to help you take charge and gain necessary knowledge so you can understand how to use this technical stuff to your advantage. It'll help you become empowered, informed and confident discussing your strategy and requirements with qualified consultants and suppliers. It'll help you recognise the impact of your online strategy on your practice and evaluate new and emerging ideas.\nYal\u00e7in is a software engineer turned entrepreneur. He has managed, developed, consulted and solved problems in the online space for nearly 20 years for start-ups, small business, government and multi-national advertising agencies working on brands like Nike, Coca Cola, HP, Mercedes, Nestl\u00e9 and many others.\nHe founded PracticePulse in 2008 to bring the experience, best practice and digital solutions to health businesses in private practice around the globe. His articles have been featured in various industry journals.\nYalcin is a practical professional, easy to talk to and understand. For the last 5 years we've relied on him to find solutions and be instrumental in growing our business 100% each year.\nTo help save on Amazon's international postage fees for Australian readers, I have a limited stockpile of books in my office.\nOrder now and receive free postage Australia-wide.\nReaders outside of Australia can buy direct from Amazon.com.\nPrefer to use your eBook reader? Download straight to your device.\nPlease contact me directly to organise large quantities.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"From the cheapest places to visit to the unfriendliest cities in America, our reader's favorite T+L stories for 2015 came from all corners of the travel world.\nA lot happened on T+L.com through 2015. Not only did we give our website a complete makeover, but we also launched our very first destination of the year poll (congrats to Cuba, the editor's pick, and Nashville, the reader's choice!) and the Journeys package, where our editors actually planned your trip for you. And then there were the long-running, annual stories we all look so forward to sharing\u2014a few of which made this list. Before we start to think about what's to come in the new year, let's take a look back at your favorite stories from the year (read: the 10 best-performing stories on the website).\nReaders are already looking to the new year\u2014what better way to prep than with a must-visit list? Our annual round-up of the can't-miss destinations for the year is the perfect place to start. Read the story here.\nEveryone has a few (or an entire list). We published a special bookazine highlighting a more in-depth look at some of the most iconic bucket list destinations, but the online edition is a perfect chance to take in some seriouslt stunning sights. Read the story here.\nWe've got a whole list of celebs behaving badly at the airport, but Johhny Depp's move to bring his pet dogs to Australia without the proper documentation caused an entirely new hullabaloo. Read the story here.\nThe only thing better than shoe shopping? Shopping for vacation shoes. Finding the right pair takes a bit of digging, but if you've got a little help (hint, hint), it's not so bad after all. Read the story here.\nEveryone loves a good, inexpensive getaway. A report shared a little bit of insight on the places to put on your weekend getaway list (no surprise: New York City isn't high on the list). Read the story here.\nThe middle seat on an airplane isn't anyone's spot of choice. But, wait: 2015 brought with it a possible solution (we can only hope). A staggered middle seat design from Thompson Aero Seating would make things less horrible. Read the story here.\nIt's a question most of us have pondered at some point (or maybe not): what the heck is that tiny hole doing in my airplane window? We've got an answer. Read the story here.\nWe're not surprised to see this one so high on the list. The 2015 edition of our \"Best Places to Travel\" package did not disappoint. How many did you check off this year? Read the story here.\nThe truth hurts: Some cities just aren't as friendly as others\u2014but that doesn't stop us from visiting them. Read the story here.\nA bit of breaking news for frequent flyers in a handful of states took this year's top spot on the most popular list. Find out if you're going to need a passport to fly domestically anytime soon. Read the story here.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzafwkb b/data_all_eng_slimpj/shuffled/split2/finalzzzafwkb
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+{"text":"The \u00a33.00 charge covers gift wrap, ribbons and a card with personalised greeting.\nIf you want more than one item wrapped, please contact us, you'll find we are always willing to help!\nA lot of people find our giftwrapping service brilliant because we will also post your parcel to anywhere in the UK - so you couldn't get an easier way of buying and sending a birthday gift for someone special!\nIf you would like to take advantage of this service, just select the 'Gift Wrap' option when you check out.\nUnless you tell us otherwise, we will use non-specific paper. If the present is for a special occasion, such as a birthday or christening, we can use specific styles of wrapping paper - just let us know in the comments section when you check out. Likewise, if you want paper for a girl or boy, just let us know. We can even include a short message.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Go eco friendly with this pink and orange cotton cushion cover with gorgeous pine cone conifers printed all over. This cotton pink pillow cover is pefect to add a bit of texture and boho to your living space or bedroom.\nAdd a touch of opulence and boho beauty to any room with this pink cushion cover made from 100% cotton fabric. With orange conifers dotting this pink boho cushion cover, you can turn a minimalist room into your personal zen space with this pink pillow cover. Cotton pillow covers are easy to clean and maintain, and you can add a bit of trendy geometric symphony to your couch as well.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Robert W. Cone, 59 died on September 18, 2016. General Cone was a native of Manchester, New Hampshire, born in 1957. He graduated from Memorial High School, Manchester, NH in 1975. He graduated from the United States Military Academy with a Bachelor of Science Degree in 1979 and was commissioned as a second lieutenant in the Armor Branch. Cone earned a Master of Arts degree in Sociology from the University of Texas at Austin. His military education includes the Naval War College, the Army Command and General Staff College, the Infantry Officer Advanced Course, and the Armor Officer Basic Course.\nCone served in a variety of command, staff, and operational assignments in the United States, Germany, and Southwest Asia. His first duty assignment was with the 2nd Armored Division at Fort Hood, Texas, where he served as a Platoon Leader and Troop Executive Officer in the 2nd Squadron, 1st Cavalry Regiment. In October 1981, Cone became the Aide-de-Camp to the Assistant Division Commander, 2nd Armored Division. He then served as the Battalion Maintenance Officer, Combat Service Support Company Commander, and Tank Company Commander in the 1st Battalion, 67th Armored Regiment (1-67 AR).\nHe attended the Infantry Advanced Course in 1985 followed by graduate school at the University of Texas at Austin. Next, Cone served as an Instructor and Assistant Professor in the Department of Behavioral Sciences and Leadership at the United States Military Academy at West Point, New York. After selection and completion of U.S. Army Command and General Staff College at Fort Leavenworth, Kansas, Cone reported to the 11th Armored Cavalry Regiment (Blackhorse) in Fulda, Germany. He served as the 2nd Squadron Operations Officer (S-3) during Operation Desert Storm, became the Regimental Operations Officer (S-3) in November 1991, then the Regimental Executive Officer in March 1993. He left the 11th Armored Cavalry Regiment in the spring of 1994.\nSubsequent to his service in the Blackhorse, he was the Regimental Executive Officer of the 3rd Armored Cavalry Regiment, commander, 1st Squadron, 3rd Armored Cavalry Regiment, and then Special Assistant to the Commanding General, Fort Carson, Colorado, before attending the Naval War College in Newport, Rhode Island in 1997.\nFollowing the War College, he was G-3 of the 4th Infantry Division (Mechanized), then commander of 2d Brigade, 4th Infantry Division, where he deployed the brigade to South Korea as part of Exercise Foal Eagle. He led his Brigade in the Army's Division Capstone Exercise in April 2001 as the culminating event in the development of the heavy digital force.\nFollowing Brigade Command, Cone was the Director of the Joint Advanced Warfighting Program, Institute for Defense Analyses located in Alexandria, Virginia, where he was responsible for developing joint force concepts and experiments. He participated in Operation Iraqi Freedom in 2003 as the Director of the U.S. Joint Forces Command (JFCOM) Joint Lessons Learned Collection Team, followed by becoming the Director of the JFCOM Joint Center for Operational Analysis in Suffolk, Virginia.\nIn September 2004, Cone became the Commanding General of the National Training Center (NTC) at Fort Irwin, California. He deployed to Afghanistan in June 2007 as part of Operation Enduring Freedom and assumed command of the Combined Security Transition Command \u2013 Afghanistan. His 18-month command focused on developing the Afghan National Army and Police. During his tenure, the Afghan National Army expanded from 50,000 troops to close to 80,000 and broad reforms were implemented to address corruption and training in the Afghan National Police.\nAfter returning from Afghanistan, he served as the Special Assistant to the Army Chief of Staff then became the Special Assistant to the Commanding General of the Army's United States Army Training and Doctrine Command where he was responsible for officer and enlisted soldier Initial Entry Training.\nIn September 2009, Cone assumed command of III Corps, during which he deployed III Corps Headquarters to Iraq and became the Deputy Commanding General for Operations \u2013 the second highest-ranking military officer in United States Forces \u2013 Iraq until February 8, 2011. He had responsibility for operations throughout the entire country including the development and training of fielded Iraqi Security Forces. He oversaw the transition from Operation Iraqi Freedom and counterinsurgency operations to Operation New Dawn and stability operations.\nHis last assignment was as the Commander of the U.S. Army Training and Doctrine Command.\nMedal with two oak leaf clusters, Army Achievement Medal, Parachutist Badge, Ranger Tab, and the Joint Chiefs of Staff Identification Badge.\nLieutenant Colonel (ret.) Walter \"Bill\" Rawls Bowers, age 66, beloved husband, father, grandfather, friend and patron passed away due to complications from IPF on Tuesday, August 9th, 2016. Having been diagnosed with the disease just six months prior, he fought with a stoic sense of drive.\nBill is survived by his wife Brenda Burdick Bowers of Yorktown, Virginia; daughter Colleen Bowers Whitney and son-in-law Craig Whitney of Hampton, Virginia; daughter Kathryn Bowers Brown of Chesapeake, Virginia; grandchildren Mikaila Whitney and Austin Whitney of Hampton, Virginia and Gavan Brown of Chesapeake, Virginia; and siblings Nancy \"Prissy\" Duderstadt of Chicago, Illinois and Judy Bowers of Cincinnati, Ohio; as well as numerous cousins, nieces and nephews across the country.\nBill was born August 17, 1949 in Fort Meade, Maryland to Frame John Bowers and Nancy June Rawls. An Army brat, he moved all over, including Canada, and followed his military family before settling in Texas as a high schooler. His love for the Army life would never waiver as he chose to spend 27 years himself as an active duty Army serviceman.\nAfter enlisting in the Army to serve a one-year tour with the 1st Cavalry Division in Vietnam where he earned the Purple Heart, Bill returned to Texas where he completed college at Texas A&I (now Texas A&M) University-Kingsville and officer training school.\nand accommodations. These included the Legion of Merit, Bronze Star Medal, Meritorious Service Medal with 2 oak leaf clusters, Air Medal Ribbon, Army Commendation Medal Ribbon with one oak leaf cluster, Vietnam service Medal with three service stars, Combat Infantryman Badge, and an Aircraft Crewman Badge.\nEarl graduated from St. Catherine of Sienna High School in Donaldsonville, Louisiana in 1960. Yearning to see the world, he enlisted in the U.S. Army upon graduation from high school. He rose through the ranks to retire with over 30 years of service as a Command Sergeant Major.\nAs part of his military service, Earl had a combat tour of duty in Vietnam and was stationed throughout the world. Earl graduated from several military Non-Commissioned Officers leadership schools to include the U.S. Army Sergeants Major Academy. He concluded his military career in 1991 as the 2nd Armored Division DISCOM Command Sergeant Major in Fort Hood, Texas.\nAmong his many decorations, he was awarded the Legion of Merit, Vietnam Service Medal, Meritorious Service Medal, and the Armed Forces Expeditionary Medal. Earl's success in the military can be directly attributed to his meticulous work ethic and his love for the uniform.\nEarl's attention to details was legendary. He took pride in the fact that soldiers under his command respected one another and were committed to the Army's values. The discipline and patriotism he learned in the Army never left him, as friends and family will attest. He was a life-long soldier and his passion was passed on to his sons, who are currently serving in the military.\nHe was actively involved in the Catholic Church and the Knights of Columbus. He was a faithful and dedicated member of St. Paul Chong Hasang in Harker Heights, Texas; the Catholic Church was a big part of Earl's life. He was a quiet philanthropist who faithfully donated to Catholic missions and the less fortunate.\nEarl leaves behind to cherish in his memory his wife of 48 years, Elsie Schonberg. Other loved ones include sons Earl B. Schonberg Jr, (Bridgette) and Allen B. Schonberg II (Bianca); step-daughters Lincoya Brown, and Haydee \"Bunny\" Collins; sister Mrs. Eleanor Schonberg Sherman, grandchildren McKenzie Schonberg, Ariel Simone Hill, Johnny Bryan, Tony Bryan, Edward Bryan, and Magnolia Collins; nephew Leo Sherman; niece Marcia Taylor; and a host of other family members and dear friends who will miss him dearly.\nSergeant Tyler C. Bertsch entered the military in October 2010 from his hometown of West Fargo, North Dakota. He attended One Station Unit Training at Fort Knox, Kentucky, and he graduated as an M1 Armor crewman 19K10 on March 4, 2011.\nHis assignments include: C Company 1-30 Infantry Battalion as an M1A2 SEP V2 Loader\/Gunner and G Trop 2\/11 ACR as an M1A1 Gunner\/OSV Commander.\nHis military awards include: 2 ARCOM, 1 NDSM, 1 ACM-CS, 1 GWTSM, 1 ASR, 1 OSR, 1 NATOMDL, 3 AAM, 1 NCOPD, 1 AGCM.\nSergeant Bertsch's major military accomplishments include achieving the recognition of Battalion Soldier of the Month in March 2013 and Brigade Soldier of the Quarter of April 2013 while at Fort Stewart. He deployed in support of Operation Enduring Freedom from February 2012 to October 2012 in which he drove over 12,000 miles and delivered much-needed supplies to Village Stability Platforms spread out across RC North and RC West.\nHe is an expert with the M9 Pistol. He has loaded for two Abrams gunneries and was a gunner for an additional two gunneries. As a gunner, he shot 901 and 879; all four of the gunneries resulted in first round qualification. Sergeant Bertsch has earned his silver spurs. In December 2014, he earned the recognition as 2\/11 ACR Noncommissioned Officer of the Month.\nHis short-term goals are to attend Advanced Leader Course, earn Excellence In Armor, and be promoted to Staff Sergeant. His long-term goals are to retire from the Army as a First Sergeant, become an M1A2 SEP Master Gunner, achieve a bachelor's degree in mechanical engineering, participate in the Sullivan Cup competition, and become a member of the Sergeant Audie Murphy Club. His hobbies include building models of armored Vehicles from the World War Two era, physical fitness, reading historical novels, watching movies, and traveling.\nSpecialist Holly Jo Mach was born March 31, 1993 in Lincoln, Nebraska. She graduated high school in May 2011 and attended college for a year at Hastings College of Nebraska before joining the Army in March 2012. She attended basic training in Fort Leonard Wood, Missouri and graduated in June 2012. She then attended her Advanced Individual Training at Fort Sill, Oklahoma where she graduated and became a qualified Avenger crewmember in August 2012.\nSpecialist Mach was assigned her first duty station at Camp Casey, Republic of Korea from September 2012 to September 2013. While assigned to Echo Battery, 6th Battalion, 52nd Field Artillery Regiment, she achieved several accomplishments to include February 2013 Soldier of the Month, March 2013 Soldier of the Quarter, May 2013 battalion's \"Best by Test\" winner, June 2013 selection by 2nd Infantry Division Commanding General as Warrior of the Week, and August 2013 Soldier of the Month.\nSpecialist Mach was assigned to India Battery, 1st Squadron, 11th Armored Cavalry Regiment at Fort Irwin in October 2013. While with India Battery, she became Soldier of the Month in February 2014 before trying out for the Horse Detachment in March 2014, where she is currently assigned. While in the Horse Detachment, she won the April 2014 Soldier of the Month. She received her spurs in May 2014 and attended the Warrior Leader Course in August 2014 when she received various awards to include selection as Student First Sergeant, Commandant's List, and Distinguished Leadership Award.\nSpecialist Mach's awards and decorations include four AAMs, NDSM, GWOTSM, Korean Defense Service Medal, Army NCO Professional Development Ribbon, ASR, Overseas Ribbon, and Certificate of Achievement.\nHer near-term goals include becoming the NTC Soldier of the Quarter and reenlisting in the Active Component. Her long-term goals include receiving a bachelor's degree in psychology and becoming a command sergeant major.\nWe are expanding our corporate membership program. This is a great opportunity for those who have contacts in both small and large companies to help in our fundraising efforts and for the Association to provide recognition to companies that choose to join and support us. The plaques that we are providing are professionally made and will be eye-catching on the wall in an office or lobby. Due to the Blackhorse Association's 501(c)(3) status, the companies can deduct this membership as a charitable expense.\nWe hope you are as excited about this opportunity as we are and you will not be shy about approaching potential donors. The program is outlined below, and if you have any questions, please contact Dale Skiles at 501-749-8888 or dlskiles@gmail.com.\nBasic Corporate Membership is $500. Members will receive an 8 x 10 walnut plaque with a brass plate with black matting and brass lettering.\nSilver Corporate Membership is $1,000. Members will receive a 10.5 x 13 walnut plaque with a silver-colored plate with black matting and silver lettering.\nGold Corporate Membership is $3,000. Members will receive a 10.5 x 13 walnut plaque that is laser etched with gold-colored foil embedded in the etching.\nPlatinum Corporate Membership is $5,000. Members will receive a 10.5 x 13 walnut plaque that is laser etched with platinum\/silver-colored foil embedded in the etching.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"During my 2nd year studying Visual Communication Design at Massey University one of my group projects was to design and create a 1 minute informative motion graphic based around an issue of our choice, We decided to look into Colony Collapse Disorder. Below you can find the designs for this project.\nAlongside creating a Motion graphic, we were tasked with also creating a website to host our video and support with links and helpful information. This side of the project was passed onto Calum Turner who designed the layout and code. Assets were supplied and illustrated by myself.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"It takes two lubricants to make chemistry, to make magic, to make love.\nAn invigorating warming sensation for him.\nA thrilling tingling sensation for her.\nPut the two together for a totally new, unexpected experience.\nApply yours (blue) to him.\nAnd mine (purple) to her.\nThe sensations will heighten during intimacy.\nOver time, experiment with the amount you use to create the perfect sensation for both of you.\nUse as often as you like.\nDo not use if quality seal on the opening of the bottles are broken or missing.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"Volunteers are an essential part of the TRU Community Care team. Every year more than 300 volunteers assist in giving our patients and families the best emotional, spiritual, and practical support available; lend valuable administrative assistance to the organization; and play a key role at the TRU Hospice Thrift Shop. Complementary therapy volunteers provide energy work to help alleviate stress and muscle tension, aromatherapy, music, visits with their certified pet, and more. Our highly trained volunteers also facilitate many of our grief support groups.\nWe select volunteers based on their qualifications; ability to deal with dying, death and grief; and availability to meet the current needs of our patients, families, and the organization.\n*If working in the TRU Hospice Thrift Shop to complete community service hours, no background check is required.\nTRU provides hospice services, home health, and grief support for patients in our service area including Adams, Boulder, Jefferson, and southwest Weld counties. TRU Community Care encompasses a continuum of care for those with advanced illness. Click here for more information on becoming a TRU Volunteer. Contact TRU Community Care Volunteer Services at 303.604.5226 or email volunteer@trucare.org for volunteer opportunities in Boulder and beyond.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Louis Hebert 1575 \u2013 Jan 1627 & Marie Rollet abt 1577 \u2013 May 1649 are to Quebec history what Adam and Eve are to the Bible. These ancestors are my 10x great grandparents on my maternal line.\nBeing the \"first family\" of New France, later known as Quebec, Louis and Marie are the essence of Canadian history 101. My biographical posts are not meant to be comprehensive analyses but rather a glimpse into their lives to elicit further inquiry by their descendants and other interested parties.\nSince Louis and Marie are so very famous there are numerous articles, videos and information on the internet about them. There is a statue commemorating them located at Parc Montmorency, Quebec City overlooking the St. Lawrence River. I am related to many people through these ancestors, a few of the more famous being Edgar Degas, Hillary Rodham Clinton and Celine Dion.\nLouis Hebert and Marie Rollet were married on 19 Feb 1601 at the Church of Saint-Sulpice in Paris, France. It was in France that the couple had their three children Guillaume, Guillaumette and Anne. Louis was involved in two expeditions to the New World in 1606 and 1611 with Jean de Biencourt de Poutrincourt and Samuel de Champlain to Port Royal, Acadia, a colony of New France, which is now known as Nova Scotia.\nLouis Hebert was a horticulturist and pharmacist earning his title of Master of Apothecary in 1603. Eventually Louis was asked to settle in Quebec City with his family so France could begin to establish themselves on the new continent.\nOn 11 Mar 1617 Louis, Marie and family boarded the ship called Saint-Etienne at the port of Honfleur, France. Louis was offered a contract of two years and pay of 300 livres to provide apothecary, medical services and farming techniques to the French colonists, trappers and indigenous people. Marie became the first school teacher in Canada as she was a literate woman. She taught her own children as well as educating the indigenous children in the care of the Jesuits.\nOn ten acres in what would become Quebec City together this couple cleared land by hand, planted their crops and tended to the medical needs of the colonists and indigenous people. Louis earned the honors of many firsts in Canada. He was the first white settler, the first to cultivate the land, the first Canadian seignior (noble man holding a land grant) and the first Officer of Justice in New France.\nLouis Hebert died on 25 Jan 1627 from injuries he sustained from a fall on the ice. Two years later Marie remarried to Guillaume Hubou and died 20 years later in 1649. The 400th anniversary of their arrival was commemorated in 2017 at which Louis Hebert and Marie Rollet were designated as historical figures in Canada.\nMy maternal 6th Great Grandfather Samuel Beaman was born in Simsbury, Connecticut 2 Feb 1732 and died in Plattsburgh, New York 20 Jul 1821.\nOn 10 May 1775 Benedict Arnold and Ethan Allen captured Fort Ticonderoga in the Revolutionary War. It is well known that the fort was easily taken in the surprise dawn attack. It is little known that my own family members were an integral part of the way the events unfolded that day.\nSamuel Beaman lived at Shoreham, Vermont and was in the business of purveying strong drink at his tavern located at Hand's Cove on the eastern shore of Lake Champlain across from Fort Ticonderoga. Samuel was also a member of the Green Mountain Boys serving pre Revolution as well as under both Ethan Allen and Seth Warner in the capture of Fort Ticonderoga and also the invasion of Quebec during the war.\nIt was at Samuel Beaman's tavern that the Green Mountain Boys assembled and prepared to cross the lake and take the fort. The Beaman Family was well acquainted with Captain William Delaplace who commanded the British military outpost.\nSamuel's son Nathan Beaman, my 6th Uncle, was a playmate to the Captain's son. Nathan Beaman was asked to show the way in the attack as he was familiar with the layout of the fort. This allowed the troops to quietly and quickly overtake Fort Ticonderoga as he led Ethan Allen to Delaplace's bedchamber taking him by total surprise.\nMy genealogical journey began with my maternal line of the prolific Bean Family which led me to the very roots of this country. The last few years I've been untangling, sorting and counting Beans.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Our heart-fluttering handwoven classic picnic tote features a soft Belgium linen lining, double natural braided handles, and faux leather attachments.\nHearts Aflutter for Humankindness: A portion of all profits are donated to 'The Areeya Foundation' in collaboration with Sea & Grass. Thai for \"generosity and giving\", the Areeya Scholarship fund will use a portion of it's proceeds to sponsor the education of Thai students in need, along with providing an essential income to the women in these villages.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Cangrelor With and Without Glycoprotein IIb\/IIIa Inhibitors in Patients Undergoing Percutaneous Coronary Intervention - JACC Publication May 2017 - Bernardo Cortese M.D.\nA new pubblication about Cangrelor With and Without Glycoprotein IIb\/IIIa Inhibitors in Patients Undergoing Percutaneous Coronary Intervention has been published on JACC.\nCangrelor, an intravenous, reversible P2Y12 antagonist, is approved for use in patients undergoing percutaneous coronary intervention (PCI).\nOBJECTIVES This study sought to evaluate the efficacy and safety of cangrelor compared with clopidogrel in subgroups that did and did not receive glycoprotein IIb\/IIIa inhibitors (GPIs).\nMETHODS This pooled, patient-level analysis of the 3 CHAMPION (Cangrelor versus Standard Therapy to Achieve Optimal Management of Platelet Inhibition) trials analyzed all randomized patients who underwent PCI and received the study drug (n \u00bc 24,902). Only bailout\/rescue GPI use was permitted, except in CHAMPION PCI, in which routine or bailout\/rescue GPI use was at the site investigator's discretion. The primary efficacy endpoint was the composite of all-cause mortality, myocardial infarction, ischemia-driven revascularization, or stent thrombosis at 48 h after randomization.\nOverall, 3,173 patients (12.7%) received a GPI, most commonly eptifibatide (69.4%). Despite variation in indications for GPIs, baseline characteristics were well balanced between the cangrelor and clopidogrel arms in subsets receiving and not receiving GPIs. Rates of the primary composite endpoint were lower with cangrelor compared with clopidogrel in patients who did (4.9% vs. 6.5%; odds ratio [OR]: 0.74; 95% confidence interval [CI]: 0.55 to 1.01) or did not receive a GPI (3.6% vs. 4.4%; OR: 0.82; 95% CI: 0.72 to 0.94; Pint \u00bc 0.55). Cangrelor did not increase the primary safety endpoint, GUSTO-defined severe\/life-threatening bleeding, in patients who did (0.4% vs. 0.5%; OR: 0.71; 95% CI: 0.25 to 1.99) or did not receive GPIs (0.2% vs. 0.1%; OR: 1.56; 95% CI: 0.80 to 3.04; Pint \u00bc 0.21). GPI use was associated with increased risk of bleeding in both treatment arms.\n\u00a9 2017 by the American College of Cardiology Foundation.\n\u00a9 2017 Bernardo Cortese, M.D.. A.O. Fatebenefratelli Milano, Italy. All Rights Reserved.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Eleven bodies were discovered on Friday in a Mexican town close to the U.S. border, days before president-elect Andres Manuel Lopez Obrador is due to visit for a series of forums seeking to stem the violence in the country.\n[post_ads]The incident may be related to clashes between criminal groups, the government added. The prosecutor's office is investigating the killings and identities of the victims.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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@@ -0,0 +1,5 @@
+{"text":"Primuth, Driskell & Terzian, LLP, understands the legal, organizational, and governance challenges that plague the missions of nonprofit clients. We have the experience and focused knowledge to advise nonprofits of all sizes in a wide range of economic sectors, from cultural organizations to private foundations.\nWe are committed to helping our nonprofit clients secure and maintain tax-exempt status and remain in full compliance with their Internal Revenue Code, federal, and state obligations \u2013 all while fulfilling their organizational and public-purpose mission. We recognize how essential it is to be relationship-driven, and are always available to answer questions and provide confidential advice as a trusted colleague and not just a vendor.\nTax issues are fundamental to nonprofit operations, and due to our extensive work with a diversity of exempt organizations, few tax problems are new to us. We find that our experience dealing with legal issues in one nonprofit business sector enables us to help our clients in other sectors.\nOur broad tax and nonprofit focus allows us to confidently advise on such concerns as organizational structure and transactions. We work with the family members and advisory board of small family foundations to make sure your needs are met, and your foundation protected.\nSmall and large nonprofits concerned with maintaining their tax-exempt status while having us advise them on unrelated business income concerns.\nPrivate nonprofit foundations, especially those formed for estate planning and charitable giving.\nMuseums, cultural organizations, societies, universities, and other nonprofit entities with high public visibility.\nPrimuth, Driskell & Terzian, LLP, fully understands nonprofit needs and operational concerns, including governance issues (from determining compensation, avoiding self-dealing, and conflict of interest concerns), as well as officer and director liability. We pride ourselves on our comprehensive approach and integrated tax planning, transactional assistance, knowledge of employment law, employee benefit advice, and general business guidance. We know that maintaining your tax-exempt status is of paramount importance to you, and use our in-depth knowledge of the law governing tax-exempt entities to ensure both full compliance and efficient operation.\nObtaining, maintaining, and reinstating tax-exempt status.\nPreparing and filing Forms 990, 990-PF, and other forms filed with the IRS detailing mission, programs, and finances.\nAdvising on issues of unrelated business income.\nGuidance on property tax exemptions, employee benefits matters, tax controversies, and audits specifically involving nonprofit organizations.\nGeneral business and operational advice.\nWe know that nonprofits have unique needs, and we are there every step of the way. We regularly review nonprofit corporate documents to ensure that they correctly reflect changes in the tax laws, taking into account the organization's needs and mission. Primuth, Driskell & Terzian, LLP, will make sure your organization is protected.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Drobeta-Turnu Severin is about the same as Zenica. Apr 2019 Cost of Living.\nFor example, to keep the same standard of living that would require 1,700KM in Zenica you would need to make just about 1,651KM (4,012 lei) in Drobeta-Turnu Severin.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Most of of Liza Kindred's Lullabot Case Study will interest only Lullabot fans, but 9 minutes in, she tells a story that makes a great subject for an Open Source Education post.\n\"Angie, you made a giant mistake and you really screwed things up here....This is why you are now Lullabot's Data Import Expert.\"\nAngie got promoted rather than fired because she was trusted to learn from mistakes, by a learning organization that deemed this quality more important than never making them.\nOpen source project organizations (like Drupal.org) must be highly mistake-tolerant, since volunteers can't be fired. To turn mistakes to advantage, they rely on feedback (discussion forums and bug reports) and recalibration (software patches and new releases).\n\"Goofus, the open source hacker, does not read boards and apply patches, and loses hours of productivity by using broken tools. Gallant, the open source developer, contributes his own bug reports, workarounds, and patches\"\nThis \"feedback & recalibration\" culture extends to users. I suspect open source users are far more likely to file bug reports than commercial software users. Know any Windows-users who ignore error messages and turn off automatic updates because they're \"annoying\"? I do.\nIt's the difference between \"buy-in\" and \"ownership\": when I buy software from a company, I expect it to work perfectly. If I take ownership of an open source product, I want to contribute feedback to the community I am now a part of so they can make my software better.\nWhat does this have to do with schools?\nI'm 20% through \"The Self Organizing School\" by Alan Bain. Bain cites two reasons for the statistical failure of research-based school reform efforts: 1) most teachers do not value professional research, and 2) the reforms never address the organizational structure of schools.\nA teacher who ignores the feedback of educational research may have difficulty diagnosing and improving failed lesson designs. Although there is plenty of feedback available from the teacher's own classroom, \"trial and error\" favors the prepared mind (to garble Pasteur).\nA \"profession\" is characterized by specialized knowledge and academic preparation. Why don't more teachers act like professionals?\nMany teachers said they consider academic research in ivory towers irrelevant to \"the trenches.\" In response, \"action research\" was rolled out in the early 1980s. Action researchers were supposed to act like teachers but think like researchers. I understand professional development \"merit badges\" in Action Research are still available.\nI can imagine how it all went down: A \"superintendent's conference day\" was devoted to \"action research\" and it was announced that all clinical supervision for the following year would include a post-lesson \"practitioner reflection\" analzing the lesson design, proposing a theory about what worked or didn't, and a plan for testing the theory.A month later, a follow-up report would be submitted, and administrator and teacher would meet again to discuss and sign off.\nIt would be wonderful if an external model like \"Action Research\" helped such a district become a learning community, reflecting on emergent best practices in teaching and professional development. More likely it was a dog-and-pony show about Action Research that seemed like too much work to repeat the following year.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"\"Less is more,\" said the architect Mies van der Rohe which, I think, applies to poetry as well as to architecture, and to paraphrase your own recent question, \"Can a thought ever be completely expressed in words?\"\nThe poems I value - like this recent one of yours - do NOT atempt the impossible of trying to spell everything out, trying to nail a thought to a board like a dead butterfly, but instead try to hint at it, to surround it and leave it to the reader to fill in the space.\nS.S. re\" \"I'll take your tears\"\nBeautifully accomplished, especially that lovely last line!\nis it he who grieves?\nTears fall like autumn leaves,.\nTheir beauty is in sorrow.\nor half full of tears?\nHey, welcome back, o naughty one!\nwhere the two of us will mesh.\nsome of 'em delicate, some of 'em crude.\nany new rhymes from that rhymin' dude.\nor praying to the rhyming-fairy!\njust so we can say... get better SOON!!!\nWhy would you like a poem to rhyme?\nHearing a beat that reads perfect time.\nWords of expression, say what we can.\nFreedom of speach, how can you ban?\nI will follow by your rules that are given.\nInto the sub-conscious mind I am driven.\nSearching for words that meet the goal.\nTrying to conform, might upset my soul.\njust a response, to what you were saying.\ndidn't mean a thing, I was only playing.\nI love to write peoms that rhyme, its my favorite kind of wrinting. This is \"because its ok\" by me!!\nof happiness and well being.\nand people are gonna start to fall in line.\nand give hope for those hurt, to finally be healed.\nBaby thats all you have to do.\nand remember to always look over your back.\nsome people out there are just mean.\nor else you'll be stuck in your own personal hell.\nto fade the boldest coxcomb.\ntheir fruit, a hardened scarlet pearl.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The ability to earn an incentive trip with CTMH is an amazing opportunity. Earning it is an incredible reality, and the experience is like nothing else. The trip itself is a constant 'pinch yourself' adventure, but CTMH add lots of other things to the trip to elevate it to new heights. One of these, is the album, pre-designed, pre-cut pages, and exclusive stamp set that we get before we go, to make recording the experience simple and easy.\nI've just returned from one of these adventures in Dubai, but our American\/Canadian friends were cruising in the Caribbean the week before us. The stamp set that went with their 'exclusive' album has been made available to you, just until the end of this month.\nBut wait, there's more \u2026..!\nIf you purchase this stamp set, I will send you the layout instructions for the pages that the American girls got \u2013 that's 20 pages ready to capture your own holiday paradise.\nBut wait, there is more still!!\nThis stamp is very limited edition right \u2013 I mean, you've only got another 10 days to get it. BUT did you know you can purchase it as part of our current Stampaganza promotion!! That means it could be FREE. These layouts also use the Beach Days stamp set, which is also only available until the end of this month, so my recommendation is to put these two in your 'basket', and choose another D size stamp set for FREE.\nRemember, order the Paradise stamp set from me this month, and I'll send you the instructions etc to create these layouts.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzaihga b/data_all_eng_slimpj/shuffled/split2/finalzzzaihga
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+{"text":"Prof. Dr. Frederik J. Zuiderveen Borgesius is Professor of Law at the Digital Security Group (DiS), at the Radboud University Nijmegen, and researcher at the Institute for Information Law (IViR), at the University of Amsterdam. We thank our colleagues for their comments on drafts of this article: Lillian Edwards, Irene Kamara, Adam Shinar, Peter Swire, Joris van Hoboken, the editors of Theoretical Inquiries in Law, all participants at the conference 'The Problem of Theorizing Privacy, 8-9 January 2018, and all the participants at the Privacy Law Scholars Conference Europe, 27 January 2018, Brussels, and at the Privacy Law Scholars Conference, 30-31 May 2018 Washington. We thank Sabine Rijnen and Sonja van Harten for research assistance.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The intertwined stone rings in this sculpture offer a puzzle to the mind, asking to think in new ways about shapes and ideas.\nOf course, we use rings to symbolise connections that cannot be broken. In theory, we think of stones as symbolising permanence too. Still, the fluid shape of the ring is at odds with our other ideas about stone, which we can sometimes dismiss as being rigid, inflexible and unforgiving.\nIn this sculpture, stone takes on the smooth, fluid properties of the ring. Meanwhile, the ring takes on the solidity and permanence of stone. It's an intriguing piece of abstract sculpture, but it remains a very accessible piece too: the puzzle about how the stone links are connected to each other keeps everyone's eyes and minds absorbed.\nThis stone and leather chair is a unique piece created for a private commission.\nIt's an unusual way of bringing traditional stonecraft into the domestic space, and it is a real talking point in its new home!\nThe Celtic knot design, familiar to many from the illustrations used in the Book of Kells, remains a design classic.\nHere the intricate, interlaced design is dramatically juxtaposed with the strength of stone .\nVictor learnt his craft as a stone-carver when he was apprenticed into a family who had passed their skills down from generation to generation. He was the first person from outside the family to be trusted with those skills, and so this sculpture reflects the unbroken traditions of stone-carving and design in Ireland.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"With an OMAX abrasive waterjet system, you will profit on current projects faster and more efficiently, and expand to those new projects that will help your business earn more. Take advantage of these benefits today. OMAX has arranged special financing options for a limited time.\nThe US Congress made permanent the Section 179 provision, allowing businesses to expense from taxable income up to the first $500,000 for all capital equipment purchases.Then, after the Section 179 deduction, Congress also permitted first year 50% bonus depreciation, also deductible from taxable income, for any remaining capital equipment basis.\nConsult your tax advisor on how to apply the Section 179 deduction or depreciation to your business.\n*OAC with two payments down. Financing offers expire 12\/31\/2018. Customers seeking 2018 tax deductions under Section 179 should place orders by 12\/1\/2018. Does not apply to ProtoMAX purchases.\nCopyright 2018. OMAX Corporation. All rights reserved.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"35 year-old Anarchist comrade shot dead by police in Dafni, Athens, 10 March 2010.\n\"Comrade Lambros was a real fighter and an example for all of us. True rebel, sworn enemy of inaction. Austere, sober, selective, determined. UNTIL THE END, HEAD of himself. Furthermore, he did not fall into the trap of making a contract with his life. A contract with life is for those who get divorced into the selection of legal transaction.\nConsider these not-so-grand, but honest words, as a last farewell to a comrade and freedom fighter.\nAfter the end of the big demo in Athens today a group of people approached the Ministry of Culture in Bouboulinas from the back street (Zaimi), walked into the parking lot and set fire to a State van parked in the internal courtyard of the Ministry, in memory of the comrade Lambros.\nNot one moment of peace for the class enemy \u2013 Honour to Lambros Foundas.\nA translation of the letter sent to \"Eleftherotipia\" newspaper on the occasion of Polys (Polykarpos) Georgiades and Vaggelis Chrisohoides jury on 2\/2 on the accusations of providing refuge to a \"criminal\" and being part of his \"criminal association\". Vassilis Palaiokostas is on the run, after his escape with a helicopter from Korydallos prison, on Feb. 22\/2009, accused for robbing banks and kidnapping industrialists. It is worth to say, he has never harmed human life, not even cop lives to avoid an arrest. On the opposite, he and his older brother (a legendary bank robber and escapee, currently held in prison) are said to have helped many poor people and communities in mainland Greece' mountains where they come from and are often said to find refuge at, continuing a tradition of \"social robbery\" that blossom around the Balkans since the decline of the Ottoman Empire.\nThis letter was sent to a few anarchist comrades in London, and is a response to the question of Alfredo's health and also what could be done by solidarious people. The letter is best read as part of an ongoing dossier that is being assembled by the same anarchist comrades, which can be found here. Also read this text, which accompanies the letter.\nKeratsini is the municipality where the police raided the anarchist space Resalto and then raided the occupied town Hall as well, arresting 22 in Resalto and 41 in the Town Hall. The 41 arrested in the Town Hall were set free December 7.\nThe 22 arrested from Resalto were set free December 7 at 6.30 am. They were recieved by people in solidarity that were standing outside the court of Piraeus. Four are set free without conditions, one has to pay a bail of 15000 euro, two have to pay 5000 euro each, six have to pay 3000 euro each, and the rest with other restrictions (can't leave the country, have to be present at a police station every some days).\n1 ) Cops with guns in the demonstrations.\n2 ) Motorbike raids against protesters.\n3 ) Cops following peaceful demonstrators in their tracks, wild and indiscriminate arrests.\n4 ) Staged events such as the alleged assassination attempt against the rector of the Pritanea.\n5 ) An enormous number of vague and even criminal charges and arresting people young and old.\n6 ) Closing schools on the pretext of swine flu and the merciless beating of students who wanted to get to their schools.\n7 ) Undercover cops kidnapping young protesters.\n8 ) Higher level visible collaboration between Golden Dawn neo-nazis and the Police.\n9 ) Secret meetings between Chrysohoides and the bosses of the TV channels and journalists to decide on how TV reporting was going to be done over these days.\n10 ) Secret covert cameras and helicopters hovering constantly.\n11 ) Zero tolerance makes a bitter orange and a stone against a bank a felony and a pretext for a police attack.\n12 ) BAN on demonstrations and political gatherings in the conversion areas with massive police intimidation and outrageous controls\/databasing.\n13 ) Hacker attacks on indymedia, and sites of squatted places and TVXS (no borders TV), deleting comments.\n14 ) Invasion and PREVENTIVE ARRESTS in many self-managed spaces.\n15 ) In an Orwellian way anarchists and the rebels are referred to \"fascists and Nazis!\".\n16 ) Junta-like removal of asylum [in the universities].\nSome of these things happened in isolation, and some only happened before under the junta in 1967-1974; others have never happened before, only now.\nThey never ever happened altogether in such a short space of time!\nIt seems that the crash which happened here and they are hiding, like the indomitable December, has the power to activate an emergency plan, a new 'PLASTER CAST' [repeating the pronuncement of the junta in 1967].\nThese moments are more than historical. We are witnessing for the first time since 1967 an attempt to impose a fascist police coup. If a parliamentary democracy are able to commit those crimes, the junta is something different and we have all have begun to understand that. The anarchist slogans in the streets are beginning to say bluntly: \"DOWN THE JUNTA\".\nA collusion of prosecutors, rectors, the upper classes, TV media and police, and still we do not know what other local and foreign forces have been mustered. You hear of missing people. The climate is heavy like under the junta.\nTHIS IS NOT THE TIME TO BE SILENT! THIS IS NOT THE TIME TO RELAX!\nEVERYBODY IN THE STREETS \u2013 SQUATS EVERYWHERE!\nPLEASE HELP TO SMASH DOWN THE GREEK JUNTA!\nTHE REGIME IS GOING THE WAY OF 1967!\nPanayiotis Masouras is accused of being a member of the 'Conspiracy of Cells of Fire'.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":", we choices the top choices along with greatest quality just for you, and now this images is actually among photos collections in our finest pictures gallery in relation to Luxus G\u00e4stezimmer Zu Hause Einrichten. I hope you might want it.\nplaced by means of Thomas Rios in 2018-10-08 22:08:30. To view most images in Luxus G\u00e4stezimmer Zu Hause Einrichten photographs gallery you should follow this particular hyperlink.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzajlps b/data_all_eng_slimpj/shuffled/split2/finalzzzajlps
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+{"text":"An infused oil is an oil that has been filled with the properties of one or more herbs. Infused oils make great massage oils and are often used as the basis for healing salves. Some herbal infused oils, like garlic or cayenne, can be used for cooking, too.\nThere are two basic ways to create an infused oil, the cold method or the hot method. The cold method, which is really done at room temperature, takes time but is relatively easy and requires little attention while the oil is soaking in the herb's qualities. The hot method requires a direct heat source and close attention but is ready for use within a relatively short period of time. In addition, some herbs, especially certain barks and roots, are better infused using heat because they don't surrender their properties easily. Fresh, fragile plants can rot during the longer processing period required for cold infusion, too. So, be sure to consider the herbs you intend to use when you choose your method.\nInfused oils can be made from fresh or dried herbs. Some herbs, like St. John's Wort, produce a better oil when infused from fresh plant material, while others seem to do well whether they are dried or fresh. Some herbs, such as Calendula, infuse better when you prepare them for infusion using a more complex extraction method and then infusing the oil with their properties using the hot method of infusion. It's a good idea to do a little research on the herb you're planning to infuse so you can choose the most effective method, but in lieu of that you can choose the method that seems best to you and make a small quantity at first to check the quality. As with so many other herbal preparations, if it works well for you and yours, then you've chosen a good method.\nFor more information on using heat to infuse an herbal oil, see The Practical Herbalist general procedure for making a heat-infused herbal oil.\nAny oil can be infused with an herb. When you're choosing the oil you want to use, keep your intended use for the finished oil in mind. I recommend using organic oils whenever possible, but as long as the oil you have chosen is expelled-pressed or cold-pressed, it should be relatively free of harmful chemicals. For the cold infusion method, I recommend you stick to oils that are liquid and pourable at room temperature. If you use the hot infusion method, you will be heating the oil gently, so butters and hard oils like Shea butter and Coconut oil can be used effectively.\nThis is a basic procedure, not a recipe. I haven't included specific measurements but have instead described the process and what to look for as you're working. For specific recipes using this technique, see The Practical Herbalist Recipes.\nPrepare your herbs. If you're using fresh herbs, clean or shake any dirt from them, although unless they're really, really dirty you don't need to wash them with water. Next, chop them. If you plan to use a blender (see step 4), then you'll only need to chop them roughly, but if you don't intend to use a blender, chop them as finely as you can. If you're using dried herbs, crush them so they are mainly in smaller pieces, although you don't necessarily want to powder them as that will make straining the fine particles out later more difficult.\nPlace the herbs into your jar. Pack them down gently and fill the jar about three-quarters of the way full with the plant material. Leave enough room to fill the jar with oil and to shake the contents regularly so the oil will penetrate through all of the plant material. If you're using roots or barks, fill the jar only about a third to half-way full of herb.\nPour the oil over the herbs, filling the jar until you've covered the herbs by just under a quarter of an inch, or if you're using barks or roots fill the jar until it's about three quarters or so full.\nBlend the mixture. (This step is optional and not recommended if you're using dried or hard herbs, such as dried roots, barks, or leaves).\nPour the whole contents of the jar into a blender.\nBlend on a medium speed until you can see the herbs have been chopped fairly finely.\nReturn the mixture to your jar, using a rubber scraper or spatula to scrape out every last bit of goodness.\nCap the jar tightly and give it a good shake.\nLabel the jar, and store it in a warm but not hot place. A sunny window where you'll see it every day is a good spot. Remember you want the heat but not the light so keep your jar covered or use a jar with dark glass. I simply put a piece of fabric over the jar when I use this method.\nShake the jar daily, even several times a day. This is highly recommended, although I've forgotten to shake jars for weeks and still had good results.\nAfter two to eight weeks, strain the herb material from the oil. Your oil should smell and taste of the herb and, depending on the herb, should have changed colors. As you strain it, be sure to squeeze out as much of the oil from the plant material as you can. I like to use a small, fine-mesh brewing bag to strain mine, but several layers of cheesecloth or white t-shirt material and a good strainer will work well, too.\nAfter you've strained the oil once, wash the original jar and return the oil to it. Cap it tightly and let it stand for a few hours or overnight so any remaining sediment will fall to the bottom of the jar.\nOnce the sediment has all settled, carefully pour the clear oil from the jar into your bottle. You want to remove as much sediment as you can because the sediment may cause your oil to go bad in time.\nLabel your jar, and store it in a cool, dark place. Be sure to include the date, the kind of herb you infused, and uses so others will also know how to use it. At this point, if you wish, you can use your oil to create a salve using The Practical Herbalist basic procedure for making a salve.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Are you interested in submitting a paper for the IAG conference?\nAUSCCER's Alex Tindale and Charles Gillon attended the 2013 Institute of Australian Geographers Conference in Perth from July 1 to 4. Here they reflect on their experience.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"A SHARK will need to visit the dentist after an unwelcome encounter with a surfboard on the weekend.\nFollowing the close up images of the board being widely shared on Facebook, Ballina Police reached out and made contact with the rider.\nThe Department of Primary Industries is now examining the board, which appears to have been bitten by a shark at Flat Rock off Ballina on Sunday.\nReports on social media said a kiteboarder initially thought he'd hit a turtle until he returned to shore and saw bite marks and a tooth embedded in his board.\nThe DPI is assessing the tooth and the board to identify the shark size and species.\nThis story originally appeared in the Northern Star.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"amanda mcclements & metrocurean: ENTERTAIN } Happy Holiday Weekend!\nENTERTAIN } Happy Holiday Weekend!\nI guess, one of the reasons why I love visiting waterparks, beaches and resorts is the cool hammocks and benches they've got. Of course, the view is one but admit it, one of the reasons why we get attracted to the several places are because of the cool design it has.\nThere is not much long weekend holidays happening this year. This means more reason to cherish them. I tend to go on short trips for the weekend.\nI'm so jealous of you hammock! Here at home, we have a little pool - all that's missing is a hammock, and the summer would be great! I would stay in my cocoon all day long!\nThat's a good idea to enjoy summer better; placing a backyard hammock in your garden is perfect for relaxation. I will definitely try this at home; I can already imagine myself enjoying these foods with my family in our newly remodeled garden.\nAh, can't wait to finally get away from work. I won't stick to a hammock, though; maybe I'll go camping somewhere for a change.\nRoad trips are not complete without foods..That's why every time we plan our road trip we look for new recipes for us to be able to try new things while traveling. I just can't wait for the weekend to come!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"That was the first shirt that I made which was a tester, a prototype.\nSo here's two other designs I've made recently and more patterns are on their way. There's loads of leopard print ones.\nAnd because i'm not perfect the shapes will not all be exactly the same, just a little disclaimer.\nOh yh and i'll be doing different designs later on. But i'll just stick with this for now.\nor facebook me, if you have me.\nso cute! love the prints on your tee they are so cool!","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzalprw b/data_all_eng_slimpj/shuffled/split2/finalzzzalprw
new file mode 100644
index 0000000000000000000000000000000000000000..1cae4d033539d4ebf62af5c98b1c0fc669157841
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@@ -0,0 +1,5 @@
+{"text":"Articles Archives - Infoaxis, inc.\nSmall- and medium-sized businesses constantly struggle with different areas of business, whether it's accounting, inventory, or strategic planning. This is because SMBs often lack the tools to manage these systems efficiently. However, enterprise resource planning (ERP) software can come in handy.\nThe general rule of thumb of cybersecurity is: Anything that connects to the internet can be hacked. With the increasing popularity of Internet of Things (IoT) in the workplace, every business should be on high alert, especially those in the healthcare industry where patients' well-being hinge on the security of the device.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Corresponding author: Yun-long Zhao (ylzhao@bio.ecnu.edu.cn).\n(C) 2010 Jia-Yao Hu. This is an open access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.\nTwo new species of the genus Nazeris Fauvel collected from Nabanhe Nature Reserve, Yunnan Province, are described under the names of Nazeris nabanhensis sp. n. and Nazeris caoi sp. n. The male sexual characters are described and illustrated. A key to the Nazeris species of Yunnan is provided. A map of the collecting sites is given.\nThe genus Nazeris Fauvel (1873: 298) can be readily distinguished from other Paederinae by the labrum having four teeth at the front margin and the bi-lobed 4th tarsal segments. Up to the present, 51 species and subspecies of Nazeris have been recorded from China. Yunnan is a mountainous province located in Southwest China, from which nine species of Nazeris have been described: Nazeris zhangi Watanabe & Xiao (1993: 130) from \"Yu'an-shan near Kunming City\", Nazeris giganteus Watanabe & Xiao (1997:2) and Nazeris daliensis Watanabe & Xiao (1997: 7) from \"Diancang shan Mts., Dali shi\", Nazeris alpinus Watanabe & Xiao (1997: 5) from \"Mt. Yulongxue shan, Lijiang County\", Nazeris jizushanensis Watanabe & Xiao (1997: 9) from \"Mt. Jizu Shan, Binchuan County\", Nazeris baihuaensis Watanabe & Xiao (2000: 312), Nazeris ishiianus Watanabe & Xiao (2000: 319) and Nazeris nomurai Watanabe & Xiao (2000: 316) from \"Gaoligong Shan Mts., Baoshan area\", Nazeris huanxipoensis Watanabe & Xiao (2000: 318) from \"Huanxipo, Tengchong Xian\". Only two species have become known from the three countries adjacent to Yunnan (Myanmar, Laos and Vietnam): Nazeris coomani Jarrige (1948: 40) (redescribed by Rougemont 1988: 775) from \"du mont Bavi, Tonkin\" (Vietnam) and Nazeris odzisan Watanabe (1996: 1) from \"Mt. Tam Dao, Vinh Phu Prov.\" (Vietnam).\nThe specimens from Yunnan Province contained another two undescribed species, Nazeris nabanhensis sp. n. and Nazeris caoi sp. n. The male sexual characters of the two new species are described and illustrated. A map (fig. 13) of the collecting sites of Nazeris species in Yunnan and a key to the Yunnan species are provided.\nThe types are deposited in the Insect Collections of Department of Biology, Shanghai Normal University, Shanghai, P. R. China (SHNUC).\nThe specimens were collected from decaying leaf litter of forest floors by hand sifting. They were killed with ethyl acetate and dried. To examine the male genitalia, the last four abdominal segments were detached from the body after softening in hot water. The aedeagi and sternites were mounted in Euparal on plastic slides. Drawings were made using an Olympus SZ61 microscope. Photos were taken with an Olympus E420 camera mounted on an Olympus SZX12 stereoscope. Material of other Yunnanese Nazeris species was not examined. The characters used in comparative remarks and keys are according to descriptions of (Watanabe and Xiao (1993, 1997, 2000), Watanabe (1996), Jarrige (1948) and Rougemont (1988).\nElytra length: measured from humeral angle to apicolateral angle.\nCHINA: Holotype: Yunnan Prov.: male, Jinghong City, Nabanhe Nature Reserve, Benggangxinzhai, 1, 750m, 16. XI. 2008, Hu Jia-Yao & Tang Liang leg. Paratypes: 2 females, Jinghong City, Nabanhe Nature Reserve, Bengganghani, Nanmugahe, 1, 700m, 11. XI. 2008, Hu Jia-Yao & Tang Liang leg.; 1 female, Jinghong City, Nabanhe Nature Reserve, Bengganghani, 1, 800m, 14. XI. 2008, Hu Jia-Yao & Tang Liang leg.; 5 males, 8 females, same locality as holotype, 3. V. 2009, Hu Jia-Yao & Yin Zi-Wei leg.; 1 female, Jinghong City, Nabanhe Nature Reserve, Bengganghani, Nanmugahe, 1, 700m, 27. IV. 2009, Hu Jia-Yao & Yin Zi-Wei leg.; 3 females, Jinghong City, Nabanhe Nature Reserve, Bengganghani, Chuguohe, 1, 700m, 28. IV. 2009, Hu Jia-Yao & Yin Zi-Wei leg.; 1 male, 1 female, Jinghong City, Nabanhe Nature Reserve, Bengganghani, 1, 650m, 29. IV. 2009, Hu Jia-Yao & Yin Zi-Wei leg.; 1 male, Jinghong City, Nabanhe Nature Reserve, Bengganghani, Nanmugahe, 1700m, 30. IV. 2009, Hu Jia-Yao & Yin Zi-Wei leg.; 4 females, Jinghong City, Nabanhe Nature Reserve, Bengganghani, 1, 650m, 30. IV. 2009, Hu Jia-Yao & Yin Zi-Wei leg. SHNUC.\nHabitus of Nazeris. 1 Nazeris nabanhensis sp. n. 2 Nazeris caoi sp. n. Scale bars 1 mm.\nBody length: 5.8\u20136.4 mm; forebody length: 3.3\u20133.5 mm.\nMale. Body (Fig. 1) elongate, dark brown, with labrum, coxae, and basal antennomeres reddish yellow, the remaining antennomeres, maxillary palpi and legs yellow, with exception for coxae.\nHead suborbicular, longer than wide (length\/width = 1.18); postocular portion 1.96 times as long as eye length; punctation coarse, dense, and umbilicate; interstices reduced to narrow ridges. Antennae slender; relative length of each segment from 1 to 11: 42.0 : 15.0 : 29.0 : 23.0 : 22.5 : 22.0 : 19.0 : 17.0 : 15.5 : 14.0 : 20.0; relative width of each segment from 1 to 11: 12.0 : 7.5 : 6.0 : 6.0 : 6.0 : 6.0 : 6.0 : 6.0 : 6.0 :7.5 : 7.5.\nPronotum convex, oval, longer than wide (length\/width = 1.20), narrower (pronotum\/head = 0.93) and shorter (pronotum\/head = 0.94) than head; prosternum with strong longitudinal median carina, which disappears behind anterior margin. Elytra shorter than wide (length\/width = 0.91), distinctly shorter (elytra\/pronotum = 0.74) and slightly narrower (elytra\/pronotum = 0.97) than pronotum.\nAbdomen elongate, tergites without any microsculpture. Seventh sternite (Fig. 3) trapezoidally emarginated in middle of posterior margin and distinctly depressed in front of emargination; 8th sternite (Fig. 4) V-shaped deeply excised in middle of posterior margin. Aedeagus (Figs. 5, 6 and 7) well sclerotized; apical part of median lobe in dorsal view tri-lobed, median part cone-shaped, two outer parts acute at apices, with little agnail in each outer side near apex; dorso-lateral apophyses slightly curved inward, distinctly widened near apex, extending beyond apices of median lobe.\nFemale. Seventh and 8th sternites simple. The other characters are similar to those of male.\nDetails of Nazeris nabanhensis sp. n. 3 male 7th sternite 4 male 8th sternite 5 aedeagus, in dorsal view 6 aedeagus, in lateral view 7 aedeagus, in ventral view. Scale bar: 0.5 mm.\nThe new species is similar to Nazeris daliensis Watanabe (1997: 7) from Yunnan Province in appearance, but it can be distinguished from the latter by the following characters: elytra slightly narrower than pronotum (in Nazeris daliensis nearly as wide as, or slightly broader than pronotum); depth of excision of male 8th sternite nearly half of middle length of sternite (in Nazeris daliensis much shallower, nearly 1\/3 of middle length of 8th sternite); apical part of median lobe of aedeagus in dorsal view tri-lobed (in Nazeris daliensis not lobed). The new species can be distinguished from Nazeris coomani Jarrige (1948: 40) from Vietnam by head with umbilicate punctation (in Nazeris coomani punctation of head simple) and distinguished from Nazeris odzisan Watanabe (1996: 1) from Vietnam by elytra shorter than wide (in Nazeris odzisan elytra longer than wide); dorso-lateral apophyses of aedeagus extending beyond apices of median lobe (in Nazeris odzisan not extending to apices of median lobe).\nThe specific name is derived from the name of the type locality: Nabanhe Nature Reserve.\nCHINA: Holotype: Yunnan Prov.: male, Jinghong City, Nabanhe Nature Reserve, Bengganghani, 1, 930m, 14. XI. 2008, Hu Jia-Yao & Tang Liang leg. Paratypes 1 male, same data as holotype; 1 female, Jinghong City, Nabanhe Nature Reserve, Bengganghani, 1, 900m, 1. V. 2009, Hu Jia-Yao & Yin Zi-Wei leg. SHNUC.\nBody length: 6.1\u20136.4 mm; forebody length: 3.3\u20133.6 mm.\nMale. Body (Fig. 2) elongate, dark brown, with labrum, coxae, and basal two antennomeres reddish yellow, the remaining antennomeres, maxillary palpi and legs yellow, with exception for coxae.\nHead suborbicular, slightly longer than wide (length\/width = 1.07); postocular portion 2.14 times as long as eye length; punctation coarse, dense, and umbilicate; interstices reduced to narrow ridges. Antennae slender; relative length of each segment from 1 to 11: 42.0 : 13.5 : 30.0 : 23.0 : 21.0 : 21.0 : 19.0 : 18.0 : 18.0 : 16.0 : 22.0; relative width of each segment from 1 to 11: 10.5 : 7.0 : 6.5 : 6.0 : 5.5 : 6.0 : 5.5 : 5.5 : 6.0 :6.5 : 7.0.\nPronotum convex, oval, longer than wide (length\/width = 1.19), narrower (pronotum\/head = 0.88) and shorter (pronotum\/head = 0.98) than head; prosternum with strong longitudinal median carina, which disappears behind anterior margin. Elytra slightly shorter than wide (length\/width = 0.97), distinctly shorter (elytra\/pronotum = 0.80) and slightly narrower (elytra\/pronotum = 0.97) than pronotum.\nAbdomen elongate, tergites without any microsculpture; densely and coarsely punctate. Seventh sternite (Fig. 8) distinctly emarginated in middle of posterior margin; 8th sternite (Fig. 9) with little short protrusion in middle, deeply excised in middle of posterior margin. Aedeagus (Figs. 10, 11 and 12) well sclerotized; median lobe bi-lobed in dorsal view, curved ventrad in apical 1\/3 in lateral view; dorso-lateral apophyses very thin, slightly curved ventrad, not extending to apices of median lobe.\nDetails of Nazeris caoi sp. n. 8 male 7th sternite 9 male 8th sternite 10 aedeagus, in dorsal view 11 aedeagus, in lateral view 12 aedeagus, in ventral view. Scale bar: 0.5 mm.\nThe present new species is similar in appearance to Nazeris nabanhensis sp. n. from the same locality, but can be distinguished from the latter by the following characters: postocular part more than twice as long as longitudinal diameter of each eye (in Nazeris nabanhensis less than twice as long as longitudinal diameter of each eye); median lobe of aedeagus in dorsal view bi-lobed (in Nazeris nabanhensis tri-lobed); dorso-lateral apophyses of aedeagus not extending to apices of median lobe (in Nazeris nabanhensis extending beyond apices of median lobe). The new species can be distinguished from Nazeris coomani Jarrige (1948: 40) from Vietnam by head with umbilicate punctation (in Nazeris coomani punctation of head simple), and distinguished from Nazeris odzisan Watanabe (1996: 1) from Vietnam by elytra shorter than wide (in Nazeris odzisan elytra longer than wide); median lobe of aedeagus in dorsal view bi-lobed (in Nazeris odzisan not lobed).\nThe species is named in honor of Mr. Guanghong Cao of Nabanhe Nature Reserve, who helped us a lot during field work.\nMap showing the collecting sites of the Nazeris in Yunnan Prov.; 1 Nazeris nabanhensis sp. n. 2 Nazeris caoi sp. n. 3 Nazeris zhangi Watanabe & Xiao 4 Nazeris giganteus Watanabe & Xiao 5 Nazeris daliensis Watanabe & Xiao 6 Nazeris alpinus Watanabe & Xiao 7 Nazeris jizushanensis Watanabe & Xiao 8 Nazeris baihuaensis Watanabe & Xiao 9 Nazeris ishiianus Watanabe & Xiao 10 Nazeris nomurai Watanabe & Xiao 11 Nazeris huanxipoensis Watanabe & Xiao.\nKey to species of Nazeris from Yunnan Province, China .\n2 Male 8th sternite with short protrusion in middle, median lobe of aedeagus bi-lobed in dorsal view Nazeris caoi sp. n.\n3 Median lobe of aedeagus tri-lobed in dorsal view Nazeris nabanhensis sp. n.\nWe thank Mr. Guanghong Cao and Mr. Maoxing Tian (Nabanhe Nature Reserve) for their help during field work. We thank Dr. Liang Tang and Mr. Ziwei Yin (Shanghai Normal University) for their collecting the specimens and continuous help in many ways. We thank Dr. Ales Smetana (Agriculture and Agri-Food Canada) for revision our paper. This study is supported by the National Natural Science Foundation of China (No. 30870323) and by Shanghai Normal University (No. SK200833 and SK200834).\nFauvel A (1873) Faune Gallo-Rh\u00e9nane ou species des insectes qui habitent la France, la Belgique, la Hollande, le Luxembourg, la prusse Rh\u00e9nane, la Nassau et la Valais avec tableaux synoptiques et planches grav\u00e9es. Tome 3. Livraison 4. Caen: Le Blanc-Hardel, 215\u2013390.\nJarrige J (1948) Staphylinides nouveaux d'Asie orientale. Notes d'Entomologie Chinoise, Mus\u00e9e Heude 12:39-41.\nRougemont GM (1988) Un Nazeris nouveau de Tha\u00eflande (Coleoptera, Staphylinidae, Paederinae). Revue Suisse de Zoologie 95:773-777.\nWatanabe Y (1996) A new Nazeris (Coleoptera, Staphylinidae) from northern Vietnam. Species Diversity 1:1-5.\nWatanabe Y, Xiao NN (1993) A new species of the genus Nazeris (Coleoptera, Staphylinidae) from Yunnan Province, Southwest China. Elytra, Tokyo 21 (1):129-133.\nWatanabe Y, Xiao NN (1997) Four new Nazeris (Coleoptera, Staphylinidae) from Yunnan Province, Southwest China. Edaphologia (58): 1\u201312.\nWatanabe Y, Xiao NN (2000) Four new species of the genus Nazeris (Coleoptera, Staphylinidae) from the Gaoligong Shan Mountains in Yunnan, Southwest China. Elytra, Tokyo 28 (2):311-321.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Installation of a Suntopia solar heater was a no-brainer at this Las Vegas residence. With such flexible all black solar heater tubing our team of professional installers was able to use the point of the rooftop that would maximize heat. As you can see from the project pictures in the gallery below, there were many elements that needed to be taken into consideration during this project.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Bed and Breakfast Huize Tilly in Maastricht is a town house with 2 Rooms.\nGuesthouse Huize Tilly is a lovely accommodation situated on a quiet square in the centre of Maastricht between the Vrijthof and the market. From the square you have a view of one of the 12th century city walls and the town hall. The accommodation is located in the old part of town set among the charming shops, cafes, terraces, and restaurants. Many attractions, like the St. Servaas church with its famous treasury room, and the Dominican church, in which the finest European bookshop is situated,... are just around the corner. Guesthouse Huize Tilly offers two nicely decorated rooms with free internet wifi access, a double bed and a private bathroom. In one of the rooms there is a small refrigerator and TV, the other one is equipped with a TV and DVD. Breakfast is available from h in a little restaurant across the street. Parking facilities are available at a 5 minute walk for \u20ac9-\u20ac12 a day. When Andr\u00e9 Rieu performs on the Vrijthof the price of the rooms is \u20ac100 per night.\nGuesthouse Huize Tilly is a lovely accommodation situated on a quiet square in the centre of Maastricht between the Vrijthof and the market. From the ...square you have a view of one of the 12th century city walls and the town hall. The accommodation is located in the old part of town set among the charming shops, cafes, terraces, and restaurants. Many attractions, like the St. Servaas church with its famous treasury room, and the Dominican church, in which the finest European bookshop is situated, are just around the corner. Guesthouse Huize Tilly offers two nicely decorated rooms with free internet wifi access, a double bed and a private bathroom. In one of the rooms there is a small refrigerator and TV, the other one is equipped with a TV and DVD. Breakfast is available from h in a little restaurant across the street. Parking facilities are available at a 5 minute walk for \u20ac9-\u20ac12 a day. When Andr\u00e9 Rieu performs on the Vrijthof the price of the rooms is \u20ac100 per night.\nWhen would you like to stay at Huize Tilly?\nThis nicely decorated room is almost identical to room 1, but has no refrigerator. The room is slightly bigger and there are facilities for making coffee or tea. Free wifi is available and a map of the city. The toilet has to be shared with room 1.\nThe room is not big, but nicely decorated with a double bed, private bathroom with hair dryer and a refrigerator. There are facilities for making coffee or tea. Free wifi is available and a map of the city. The toilet has to be shared with room 2.\nHartelijke ontvangst. Verrassende ligging op dakstraat in centrum. Echt... 50 meter van het Vrijthof waar je overigens qua geluid geen hinder van hebt. Bereikbaar met lift. Kamer op begane grond woning. Kleine maar complete en schone kamer met priv\u00e9 doucheruimte in de kamer. Geen ontbijt maar letterlijk om de hoek zit \"Vers\" met een super ontbijtje.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Sometimes a distorted view of God Himself can become an idol, if we replace the true and living God with a god more in keeping with our own imaginations.\nThe first commandment is the foundation for our keeping of the whole of the Ten Commandments. It is the most basic reorientation from a life directed toward ourselves to a life directed toward God.\nIn this Seven Minute Seminary, Craig Keener reminds us that salvation, even in the Old Testament, was always by grace through faith.\nIn this Seven Minute Seminary, Craig Keener helps explain the context of Israel's laws by pointing out that many of the laws were admittedly meant to limit sin, not abolish it altogether.\nWhat is discipleship, and what does it look like, according to the Bible? Read these seven points on discipleship from Andrew Dragos.\nMarriage should not be characterized by secrets hidden in the shadow, separation, image maintenance, or the overestimation of one's own capacities at the expense of the underestimation of those of your partner.\nWhat does the Bible teach about justice? See this quick reference guide for an overview of God's character and his expectations for the church.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzamqeb b/data_all_eng_slimpj/shuffled/split2/finalzzzamqeb
new file mode 100644
index 0000000000000000000000000000000000000000..68d90bd761d9289ba80c47e4aaa7d348ac64abff
--- /dev/null
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@@ -0,0 +1,5 @@
+{"text":"Under the influence of the tide, the landscape of Saeftinghe is constantly changing as areas erode and build up. Overall, about 30% of the area is composed of a mosaic of sand banks, mud banks and creeks, with the remaining 70% being vegetated with salt marsh plants and grasses. In some areas, century old peat also appears at the surface.\nDuring heavy storms, ferocious waves pound against the steep edges of salt marsh, eating away at the banks, and due to the turbulence of fast flowing storm tides, the silt and sand in the creeks is shifted around. Following severe storms, once the tide has receded, you will see that whole creeks have moved and a wild pattern of wave ripples have been left in the sand. Some steep edges of salt marsh and sand bars will have partially (or completely) gone, and little streams that only a few days earlier were passable on foot, might have been transformed into massive creeks or high sand bars.\nAny eroded sand and silt taken up by the tide has to settle again somewhere else. This occurs most readily in areas where the water flows more slowly - predominantly on the inside bend of creeks and in dead-end gullies deep in the salt marsh. The suspended sand particles are much bigger and heavier than silt particles, and therefore settle much quicker in slow flowing water than the suspended silt particles, which require still water in order to settle. This is why you will often find that the edges of creeks are dominated by sandy particles, whereas more clay and silt can be found in the middle of vegetated salt marsh.\nAs time passes, sandbars can turn into salt marsh composed of levees and marsh flats. The creeks are bordered by high sided, sandy banks: levees, which act like small barriers that restrict water flow into the salt marsh. These levees enclose the lower lying marsh flats \u2013 silt\/clay areas of vegetated salt marsh.\nInitially, water floods over the creek banks with every high tide. Each time this happens, a little more sand settles on the levees, and the silt particles precipitate when the water comes to a virtual standstill over the lower marsh flats.\nAs the levees and marsh flats get higher through the sedimentation process, eventually it might become sufficiently dry for salt marsh plants to start colonising the ground. If this happens, the sedimentation process increases considerably; the growing plants slow down the water flow, making deposition of sediment easier. This results in the salt marsh getting higher and higher, and even more plant species establishing themselves.\nAt the entrance to the larger creeks Ijskelder, Hondegat and the smaller Speelmansgat, are massive sand bars. A striking feature of these sand bars are the megaripples: wave ripples in the sand that are created by strong currents and can measure a metre high and several metres wide. The most impressive sand ripple landscape in Saeftinghe is found northeast of the radar tower. Smaller sand ripples can be seen throughout Saeftinghe \u2013 the result of changing water currents and the wind.\nAt several locations, peat banks appear where the sand layer has been eroded on the banks of the Western Scheldt. These peat banks were formed at an earlier time, when Zeeland was completely overgrown. At low tide these peat banks appear above the water as steep black cliffs. Peat can be found under a large part of Saeftinghe, up to several meters thick in some areas, but is only visible around the beaches. From the peat we can read in to Saeftinghe's history: many thousands of years of seeds, roots, and even whole trees can be found.\nEven older than the peat is a sand layer that can be found only at extremely low tides in the mouth of the Ijskelder, underneath the peat. This sand layer is called 'dekzand', and is the remnants of an old dune system that dates back to the last Ice Age. It runs directly under the whole area and emerges again at the surface close to Hulst.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"A comprehensive reference to all international agreements in environment and development, this yearbook details the objectives, status, rules, funding and implementation of each instrument. Essays by leading authorities assess the achievements and shortcomings of international co-operation. International governmental organizations (IGOs), non-governmental organizations (NGOs) and participating countries are profiled.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"> > short correction section for this, others would need to add the other sections.\nwith no relation to Alpha whatsoever? I've assumed SRM in this diff.\n--- ch-rescue-boot.en.html.orig\tMon Nov 29 19:12:55 1999 +++ ch-rescue-boot.en.html\tMon Nov 29 19:30:43 1999 @@ -38,8 +38,14 @@ problems.\n@@ -51,8 +57,7 @@ However, in some cases you'll have to help the kernel a bit.\n-If you are booting from the Rescue Floppy or from CD-ROM you will be presented with the boot prompt, -boot:. Details about how to use boot parameters with the +Details about how to use boot parameters with the Rescue Floppy can be found in Booting With the Rescue Floppy, Section 6.2. If you are booting from an existing operating system, you'll have to use other means to set boot parameters. @@ -87,12 +92,105 @@ Troubleshooting the Boot Process, Section 6.5.\n@@ -159,6 +302,12 @@ presented with the boot: prompt. Here you can enter your boot parameters, and you can select your kernel image.\nPrev by Date: [Stefan Reinauer ] Milo-2.2-12 ready.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"War of the Rebellion: Serial 030 Page 0264 KY.,MID. AND E.TENN.,N.ALA.,AND SW.VA. Chapter XXXII.\nform your line with two divisions only, holding the third in reserve. Let your men get their meals; supply themselves well with water. Throw back a line of skirmishers on your left flank for some distance down the creek; reconnoiter carefully, and ascertain if there are good fords. The line of Stone's River down to the Jefferson Bridge must be observed well with cavalry; the ford at Sulphur Spring occupied by a regiment of infantry, and, if easy of access, with two pieces of artillery, they to come from reserve division. Try and place your lines so that the enemy cannot slip out on the other side of Stone's River, and enfilade them. Post a strong line of sharpshooters on the bank of the river, supported by a brigade, probably, along the line of the railroad. General Negley has been ordered to take post on your right. General McCook has been ordered to close in on the Wilkinson pike. Thomas has been ordered to send a brigade of Rousseau's division to Jefferson, to reconnoiter as far as Dr. Black's shop.\nOccupy Murfreesborough, if you can, with one division. Encamp main body of troops on this side, as before directed.\nHEADQUARTERS LEFT WING, December 29, 1862-5.25 p.m.\nCOLONEL: Your dispatch is just received, in which you say occupy Murfreesborough to-night with one division, &c., as before directed. No such order has been received before. The order was given as you directed, the troops were advancing, but just at this point General Palmer and General Wood have ridden up and protest against it as very hazardous to move troops in the night, unacquainted with the ground, against troops in position. A good citizen, who is just now here, says if we were not opposed by the enemy, the crossing of Stone's River is so difficult we should have trouble in crossing. Under these circumstances, believing, if you were here, you would not order and advance, and as it will not get any darker, and I can communicate with you in an hour, I have concluded to suspend your order until I can again hear from you. If ordered to move, I will instantly execute it, but consider it impossible to take the artillery, and suggest that it should be left.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Those seeking freedom from addiction are increasingly turning to Buddhist-based recovery groups for help. A recent gathering outlined steps forward for the Buddhist recovery movement.\nLeaders of Buddhist-based addiction approaches gathered in Washington state October 20\u201322 for the Buddhist Recovery Summit 2017. Their gathering was timely: addicts seeking freedom from drugs and alcohol are increasingly turning to Buddhist-based recovery groups for help, and the rising wave of opioid addiction in the United States and Canada is causing increasing demand for new responses beyond the usual milieu of Alcoholics Anonymous (AA) recovery groups.\nAt the event, organized by the Northwest Dharma Association, more than 100 people from around the world met at a Christian retreat center near Washington's capital city of Olympia. They shared their progress in applying the Buddha's teachings to addiction recovery and planned to make more Buddhist recovery groups available to more people.\nMost of those attending were Buddhist, and many were meeting in person for the first time, often after years of collaborating online.\n\"It was very fruitful, primarily due to the fact that we have not had a meeting like that since 2009, since we really got the Buddhist recovery community together in a meaningful way,\" said George Johns, president of the Buddhist Recovery Network (BRN), one of the organizations at the summit.\nBuddhist Recovery Network has emerged as a go-to place for people seeking a Buddhist approach to fighting addiction. The umbrella organization now includes more than 250 recovery groups of many types on its website, less than a decade after its founding, and the number of groups continues to climb. The intent of the network's website is to offer all approaches to people without bias, to help them find meetings where they live.\n\"There is an audience out there that is looking for effective recovery techniques, and BRN is speaking to that need,\" Johns said.\nThe complex relationship between the fast-growing Buddhist recovery approaches\u2014 including Noah Levine's Refuge Recovery program, Vimalasara's Eight Step Recovery method, and Vince Cullen's Hungry Ghost recovery retreats\u2014and the 84-year-old AA movement was a central topic that emerged throughout the summit. While the Buddha's teachings are expressed somewhat differently in the various groups' programs, they are all without the theistic overtones found in traditional 12-step addiction recovery work, something that is attractive to many non-theistic people seeking relief from addiction.\nMany at the summit have been AA participants for years and credited AA with their own recovery; it was often repeated during the event that nobody has to choose between AA and the Buddhist groups.\nStill, the rising secularization of U.S. society has attracted some addicts away from the 12-step approach to Buddhist alternatives, even when they aren't Buddhist themselves, conference leaders suggested.\nLindsay Shea, a chemical dependency professional from Seattle, said she's increasingly referring non-Buddhist people to Buddhist recovery groups.\nThe heart of the Buddhist Recovery Summit was October 21, a daylong marathon that started with a 7 a.m. silent meditation. The day included two panels and two small group discussions, while a drenching rain continued outside in true Northwest fashion.\nOn Saturday morning summit-goers were able to choose among four different styles of recovery meetings: Refuge Recovery, Sit and Share, Noble Steps, and Eight Steps. It was an opportunity to try new approaches to witnessing their addictions and supporting each other in recovery.\nAnd while the event featured the big names in the Buddhist recovery movement, those people seemed to downplay their own importance. Levine was probably the highest-profile person there, whose father is the late Stephen Levine, also a well-known Buddhist teacher and author. But Levine also seemed to be pushing away personal attention.\nJohns said he emerged from the summit re-invigorated about the importance of the work Buddhists are doing to help people free themselves from all forms of addiction.\nSteve Wilhelm is a retired journalist and longtime meditation practitioner. He is the editor of Northwest Dharma News and a previous board member of Northwest Dharma Association.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzamwva b/data_all_eng_slimpj/shuffled/split2/finalzzzamwva
new file mode 100644
index 0000000000000000000000000000000000000000..2a5ce624eed9a18ad9723c6d1e2e029a560d825a
--- /dev/null
+++ b/data_all_eng_slimpj/shuffled/split2/finalzzzamwva
@@ -0,0 +1,5 @@
+{"text":"You need a qualified professional consultant or new hire now. You need a strong team member with deep knowledge of your domain and strong collaboration skills.\nWhen you have a complex technical environment, finding the right partner can be especially challenging.\nCopyright \u00a9 2016-2017 eDivya Business Solutions Inc All rights reserved.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"It is a preferred-- and also rather scary-- figure that everybody in business globe has actually heard that \"90% of the start-ups fail\". If you take a look at these stopped working companies which as soon as began with much vigor and excitement, they seldom fail since the idea or the idea of business itself was bad.\nWhat does Clickfunnels Subscription Coupon January 2019 do?\nClick Funnels supply you with a pre-designed and also well-curated sales channel which will take your site visitors via a persuading journey that will certainly make them acquire your item at the end. This last objective can be different depending upon the item that you market or the service that you supply. Nonetheless, Click Funnels have created a variety of sales funnels that can lead you to achieve your objectives by taking your visitors via a well assumed out sales funnels. Adhering to are several of the objectives which can be met by a sales funnels.\nA sales channel favorably impacts the thought process of your visitors to earn the decision to move forward with your purpose. This is essentially considering that little press a salesman would certainly give up a physical shop to finally make up the way of thinking to go ahead with a purchase.\nJust How Do Clickfunnels Subscription Coupon January 2019 help enhance your earnings?\nAn internet site is similar to a virtual store, as well as the objective of putting a big financial investment into developing a website is to eventually help boost the earnings of your business. Lots of people, especially the start-ups and the business owners who are brand-new to the online organisation world emphasis way too much on the looks of the layout to think about whether it is efficient sufficient to actually make a sale.\nYou could invest a lot of cash to employ the finest web designers as well as developers, and they may also provide a fantastic looking website to you, yet if you need to assume concerning the sales process within the site, your investment will just cost you money without a return. This is why you should acquire Click Funnels. A web site produced with that solution is laser-focused to deliver fantastic advertising as well as sales impacts from the beginning throughout. Adhering to are the 4 major things that a well chose and put sales funnels do.\nDrawing in new visitors to the web site is the very first and one of the most essential jobs that a sales funnel does. This is the mouth of the funnel. This stage is narrower and in the following step of the channel and also must be well preserved considering that they are most likely to make a purchase in the next couple of phases as long as you maintain them impressed.\nClosing is the last stage of a channel where a lead comes to be a customer. They proactively make the order as well as acquire your item, register for your newsletter or basically do exactly what you planned them to do by developing the channel. Next degree is consumer retention or keeping them pleased with your product or the purchase, so they come to be return consumers.\nClickfunnels Subscription Coupon January 2019 Prices: Is it really worth it?\nJust what is a Sales Funnel Clickfunnels Subscription Coupon January 2019?\nIf you are an e-commerce organisation owner, getting an excellent knowledge of sales funnels and transforming a lead to a client is one of the most basic things you should recognize from the start. To place it just, a sales channel is the process that a prospective buyer goes via from being a visitor\/lead to lastly acquiring the item or the solution.\nIn the beginning, Click Funnels Pricing may make you assume if it deserves it, yet you will certainly require it making a fast development as well as awareness amongst the consumers especially in the first couple of stages of running a business. This service specifically helps the start-ups and the entrepreneurs who are not extremely accustomed to the marketing and sales procedure to obtain the ideal out of their advertising and marketing approaches by converting site visitors efficiently to be purchasers.\nWhen you pay a regular internet designer to develop a web site for you, the final result could be visually pleasing, yet they typically do not pay interest to making a sale with the system. Click Funnels has actually put with each other a number of internet site templates that are composed of a complete sales funnels from the welcome display to the final Thank You display.\nClick Funnels have actually been produced by sales and marketer with numerous years of experience in actually making sales. They operate under the slogan, \"Take the power back from the technology men\", given that during the previous years or two the advancement of sites has been fully dominated by programmers and designers without an appropriate knowledge of making a sale. Click Funnels ensure that the loan which you spend on the design and development of the website is not fruitless. This is why Click Funnels Pricing is even much more essential given that you are not just paying for a mere site but a fully functioning on the internet shop that assists you transform every single consumer into a sale. Complying with are some of the pre-designed sales funnels that you could select at the Click Funnels.\nYou can pick these funnels according to the industry you are operating in, the type of services that you use and exactly what type of a sales process that you want your possible customers to go through. There are examples of all these funnels that you can have an action by action consider and also experience the very same channeling procedure that your site visitors will certainly experience as soon as you utilize that funnel.\nAll the layouts and also sales funnels that you get in the Click Funnels solution are quite personalized. You can use your own shade styles, images as well as texts taking into consideration the tips that Click Funnels offer to obtain the most effective outcomes. The modifying as well as modifying procedure is a straightforward drag and also decline approach making any person, also with no web design experience, to create the type of site that you always dreamed to have for your business.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Do you like stylish things? Allow your adorable dog take joy in wearing such accessories on! Present him this fashionable leather dog collar with decorations from FDT Artisan. This gear is created for those who just adore elegance and style. In this exquisite collar, your Great Dane will have more stylish, but handsome look. Your adorable doggie will get the finest treatment when wearing this accessory. Full grain natural leather is gentle and totally safe.\nBrass plated hardware will hold out even the hardest dog force. Stunning decorations are brass plated and have impressive shining. Point up your Great Dane's style, purchase this FDT Artisan incredible full grain leather collar!\nFull grain genuine leather was chosen to offer total comfort and safety while wearing. The material is carefully oiled that saves it from cracking. Among the best features of full grain natural leather are good adjustability, tear-resistance and hardness. The layer of leather is thick that prevents the tool damage. It helps you to walk even big and tough dog safely. Rounded and smooth edges of the gear are non-cutting and don't irritate the four-legged friend's skin. Besides, full grain leather doesn't consist of any toxic elements being totally eco-friendly.\nSpeaking about the studs, they are exquisite! Catchy studs are set along the leather strap. These decorative elements are brass plated and, therefore shine with stylish glittering. The elegant design of this tool is unmatched and unique. Due to these studs, this full grain natural leather dog collar has a spark. That means your Great Dane will have his individual and exquisite style .\nAs for the hardware of this embellished leather accessory, it is brass plated. It matches amazingly with the decorations. This covering provides the best protection for the details as it prevents corrosion. The set of hardware includes a classic elegant buckle and strong D-ring for attaching a leash. These fittings are easy to use and reliable in service they provide. Add more zest to your dog's look, order this fancy leather collar!\nWhen ordering this studded dog collar, you will get a gift package along with it! Don't miss your chance to praise your attractive four-legged friend with perfect fit collar made of leather. This is an outstanding offer available for our customers! A gift package makes your order look like a present for the best friend.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Osteonecrosis of the jaw is a disease of bone where symptomatic exposure of nonhealing areas over jaws are seen. We report our experience in the management of a patient with history of trauma to nose, osteoarthritis, diabetes mellitus & hypertension, who presented with osteonecrosis of the jaw and was under medications but was unaware of the name of the medications. The patient was found to be of an average built, had normal gait with no physical handicap and was alert, conscious and cooperative and responsive to verbal commands with vital parameters within normal range. Intraoral clinical examination revealed poor oral hygiene with bony exposure & necrotic appearance of the maxillary alveolus in the edentulous 11, 12, 13, 14, 15 & 21, 22, 23, 24, 25 region. To confirm the diagnosis, patient was subjected to radiographic, laboratory and histopathological investigations and was advised to take Clindamycin capsules, supplementation of Antioxidant, Calcium capsules and topical application of Metronidazole gel & oral rinse with Povidone iodine 2% Gargles. Based on this diagnosis, patient underwent surgical debridement and finally resection of bony segment of maxillary alveolus extending from 15 to 25 region in the Department of Oral & Maxillofacial Surgery. After the surgery, patient had an acceptable maxillary alveolus and was put on periodic recall for six months. But there was recurrence after 19th months.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Sydney is not only one of my favorite cities in the world (I stayed and worked there for 6 months a long time ago) but aThemes has created an attractive and beautiful WordPress theme named Sydney. Sydney is a flexible and modern theme with plenty of customization possibilities. Meaning you can create a wonderful website with this theme and a great online presence.\nI really like aThemes and Charlie Livingston as a designer. He is a creative designer and has created numerous popular free themes such as Moesia, Alizee and Intro. And now his latest theme Sydney, which surely will become a popular theme many people will use on their WordPress sites.\nSydney is a perfect business theme with features such as theme options located in the theme customizer. There you can easily customize your front page, blog layout, change the colors as you wish and much more. Sydney comes with fully responsive and adaptable design. Meaning the theme is mobile-friendly and work great on all devices. It doesn't matter if your visitors and readers using a mobile phone, tablets or computer. You have everything covered.\nSydney is a feature-rich WordPress theme with lots of features normally only found in premium themes. Present your featured content with full-width stylish images. Choose between fullscreen slider or a full-width static header image. The theme comes with support for Parallax backgrounds. You can add Parallax background images for every section and watch it come to life as you scroll.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzannux b/data_all_eng_slimpj/shuffled/split2/finalzzzannux
new file mode 100644
index 0000000000000000000000000000000000000000..9e3e03d29b3fe246ed868b3cdfc581a00529ae20
--- /dev/null
+++ b/data_all_eng_slimpj/shuffled/split2/finalzzzannux
@@ -0,0 +1,5 @@
+{"text":"Organically grown herbs and spices are essential for the purity and unique flavours of Ayurvedic tea recipes from YOGI TEA\u00ae. For that reason, YOGI TEA\u00ae uses carefully selected ingredients from verified organic farming.\nAs a pioneer of Ayurvedic herbal and spice teas, YOGI TEA\u00ae has been committed to organic farming methods since the 80s. At a time when there were no organic certificates and sustainably sourced products were a rarity, we travelled to the most remote corners of the world to find the best organic ingredients for our unique blend of teas.\nOrganic farming helps preserve the Earth's beauty, fruitfulness and vitality by doing without synthetic pesticides, mineral fertilisers or genetic engineering. This natural and sustainable approach to farming protects the soil, water and air, preserving the earth's unique diversity of species. Closed-loop recycling with nutrient cycles that are as self-contained as possible conserves raw materials and reduces energy consumption.\nAll YOGI TEA\u00ae products feature the EU organic logo and represent high-quality herbal and spice teas produced, using strictly verified organic farming, treatment and storage methods. The suppliers of our organic ingredients are also certified organic companies and are accredited by the official inspection bodies such as IMO. As well as the EU organic logo, YOGI TEA\u00ae herbal and spice teas feature various national organic logos.\nOrganic products naturally vary in taste. In order to guarantee the consistently high-quality and unique taste of the herbs and spices used by YOGI TEA\u00ae, our carefully selected Ayurvedic tea blends are regularly inspected for their taste, smell and purity, and meet HACCP food hygiene regulations.\nAt the YOGI TEA\u00ae production locations and offices, we only use electricity from renewable sources to minimise our carbon footprint. We aim to further reduce our footprint by transporting YOGI TEA\u00ae products between our factory and our warehouse by train. Our offices in Hamburg are housed in a listed office building that was renovated in 2012 to become energy-efficient and has been awarded Green Building certification by the European Commission.\nYOGI TEA\u00ae also promotes the vitality of its staff with various offers. The private involvement of employees in local charitable projects has traditionally been supported through the provision of free work space and donations to the initiatives in question. YOGI TEA\u00ae has been supporting its employees' use of public transport for many years.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"2 weeks in Europe-a breakdown. Week one: Paris.\nOh, Europe. Two weeks home and it already feels like a dream. This vacation was years in the making since we had always wanted to do a European trip with the kids, but life gets in the way of even the most well-intentioned plans and it's hard to make a commitment to something that costs so much. But sometimes you have to throw caution to the wind and seize your moments because life is so much more than work and responsibilities. And so while I knew we would do this trip eventually and had been saving for it, booking the flights last December was a rather impulsive decision, fueled by the excruciatingly busy Fall I had last year working nearly non-stop for 5 straight months. In life, there has to be rewards after periods of intense work.\nI've shared a lot of photos and thoughts about our trip on Instagram, so I won't rehash them here, but I will say again that a trip like this taught us to let go of some of the things that I felt have defined us over the years; we're very frugal and responsible people. Self employment and owning a business will do that to you, but I don't miss a single penny spent on this trip and I would do it over again and again (I'm hoping to visit another European city in the next year or two with the family). We've always valued experiences over buying things and we've taught that to our girls, mostly by example. This trip couldn't have proven this point better. They took in so much and came away with an experience that they'll always remember (I know my first European trip made a huge impression on me when I was in high school). I'm aware international travel isn't possible for everyone, but if you can do it, it's really valuable to step outside your bubble and gain perspective on the rest of the world.\nWe did one very big splurge on our trip which was a food tour in Italy (I'll write about that on a separate post). It was not cheap, but I am so glad we invested in that experience because it ended up being one of the highlights of our trip.\nFor accommodations, we stayed in Airbnbs in Paris and Bologna, a hotel in Milan, and used credit card points for our hotel in Florence. We LOVED our hotel in Florence, by the way. Globus Hotel had the nicest and most helpful staff, and their breakfast and daily happy hour were well appointed and so appreciated.\nChoosing hotels and apartments near train stations in central locations enabled us to walk everywhere (I think we only took the Paris metro 4 times). Yes, we were all super tired from all that walking at the end of every day, but apparently we like to pack a lot in and it's the best way to see the each city.\nBreizh \u2013 literally everyone told us to go here for traditional crepes \u2013 and yes, do it.\nYann Couvrear \u2013 beautiful pastries.\nL'As du Fallafel \u2013 multiple people told us it was the best falafel they every had. It is excellent. Was it the best I ever had though? Not sure.\nLe Quartier Rouge \u2013 we met our friend Amy, who lives in Paris now, at her local neighborhood restaurant. We sat outside and it was just a fun meal with delicious, classic, bistro food.\nSo as you can see, not a whole lot of places (like, what did we eat when we were there?) We arrived armed with recommendations and we made the best attempts to visit some of them (a few were closed. It was August, after all), but we mostly would just stop in at the many cafes and patisseries all over the city whenever we needed a break (don't forget Berthillon ice cream in Ile de la Cite \/ Ile Saint-Louis! Our favorite were the sorbets actually \u2013 grapefruit and cassis).\nWe didn't do a whole lot of sight seeing, but we did visit the Louvre, Musee d'Orsay and the Pompidou Centre. I bought tickets in advance for all but the Pompidou, which I'd recommend doing to avoid any lines. We felt very fortunate that we were in Paris while the immersive Klimt exhibit was open. It is such a beautiful exhibition and an experience like no other so go if you are in Paris in the next few months. It's open until November.\nOur favorite memory of Paris, however, had to be the festive atmosphere on the banks of the Seine. Paris doesn't get fully dark until late \u2013 about 10pm \u2013 so there are quite a few hours in the evenings when the city gathers at the banks and on its many bridges to watch the sun slowly go down. It's an amazing sight to see and witness, and an absolute must if you want to join in on Paris culture. You can find outdoor bars bustling with people, and you may even find an impromptu dance party like we did on our very last night. We were told, however, by our Airbnb host that they will be allowing cars again next year, so we felt really lucky to experience this nightly celebration of summer and Parisian life. You couldn't have scripted a more charming and more Parisian send-off than that!\nAnd they just find great fares on google flights. You can sign up for the free sales tips or subscribe to their premium membership. I paid for the membership and have been getting $300-400 sales to Europe almost ever week, besides cheaper deals to other places. You can select the destinations you want receive deals for. I will never buy another air ticket without using their service! Really recommend it!\nThanks for that tip Lia. I'll certainly check it out when I plan our next trip!\nI've so enjoyed following along on your trip on IG, and appreciate your transparency about the budget!\nGlad to hear! I was kind of hesitant to say \u2013 I mean, it's a lot of money and we don't take that lightly at all! But it was immensely helpful to me when I saw other budget breakdowns from tavel bloggers.\nHow dreamy! Thank you for sharing your budget and itinerary. I find it impressive that with a family of 4 you all managed to score meals for $30\/day in Paris. Hats off to you!\nHi Cindy. Our daily food budget was actually 120 euros which was roughly about $140 a day for the 4 of us. I think $30 a day would be quite the feat!\nSo glad to hear you enjoyed it. I hope your airbnb had air co, as you must have been there pretty much at the worst time possibly \u2026 Paris is awesome in summer except when the temperature remains above 32\u00b0 by day\/20 by night.\nI wasn't aware that the right banks would be reopen for trafic next year \u2013 I thought it was still under discussion- but the left banks will remain pedestrian and are very nice too \u2013 with a different atmosphere.\nSo happy for all of you. Sounds like a lovely trip, and I imagine the girls would have loved it too.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Yes, I must report that the time has come for the kids to leave the Farm. It was a very sad day for us all. We will miss little Harry and I especially miss my Kevin. I knew this day was coming as I knew my boy was growing big and strong and he needed to go out on his own to his new new Farm but it doesn't make it any easier. I am sure all of you human parents understand how I feel.\nHis new Farm is very nice; it is much bigger than our Farm so he has lots of land for lazy grazing. He will have a little friend there too as there is already a Nigerian dwarf doe there. He will also have children to play with him so I know he will have lots of fun days ahead of him.\nIt is good for him to grow and move on but I want to reminisce about him here in photos. I hope you don't mind.\nHe was so cute when he was little.\nAnd then he had his hopping stage...which he never really grew out of.\nHe would rest every now and then but in very strange places.\nHe was so funny when he was learning to walk on a lead.\nAnd lately he continued to make us laugh by making the publicist into a goat spool!\nI know we will all miss him but know as I do that he IS happy on his new Farm. So bye - bye my little kid. Grow big and strong!\nAbby will let you know how she feels about Harry going away on AbbyDay on Friday. It is good to know they are together.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Our Resource Center can assist self-represented litigants with their family law cases such as divorces, legal separations, and paternity cases. Although we can explain court procedures and review forms, we cannot provide legal advice, and do not have the ability to complete forms for you.\nOur Resource Center can assist self-represented litigants with their family law cases such as divorces, legal separations, and paternity cases. Although we can explain court procedures and review forms, we cannot provide legal advice, and do not have the ability to complete forms for you. You can visit our Resource Center in person, or contact by phone or email for assistance. For general information on family law basics, you can click on each topic below.\nThere are 2 main ways to end a marriage or registered domestic partnership in California: divorce (dissolution) or annulment. Note: Legal Separation does not end a marriage.\nIf you and the other parent have never been married, you may need to file a Petition to Establish Parental Relationship in order to request child custody, visitation and\/or child support. This type of case is used to establish parentage between minor child(ren) and their biological father and establish child custody and visitation orders.\nIf you are married and do not want to file for divorce or legal separation, you can file a Petition for Custody and Support to ask the judge to make orders regarding the issues of custody, visitation and child support.\nThrough the Request for Order you can request court orders, such as child custody, visitation, child support, spousal support, attorney fees and other issues. You need an open case to file a Request for Order, or you can file a new case at the same time.\nIf you have been served with a family law Petition or Request for Order, you may file a response to the Petition and\/or a Responsive Declaration to the Request for Order. A response lets the Court know if there is something that you do not agree with on the Petition or Request for Order.\nWhen you are ready to finish your case, you will need to prepare a judgment. A judgment can be finalized in different ways. It may be by mutual agreement, by default, or decided in court.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"the untapped patents that are within their possession.\nPatentech is an online and offline forum and leading global platform which provides patent owners and potential buyers a wonderful opportunity to access untapped patents for the greatest potential to capitalize to its fullest and ultimately generate financial resources for both the patent owner and the potential buyer. By linking the two together we are able to boost and generate business between the patent owner and the potential buyer, who may range from individuals, hi-tech companies or multi-million dollar corporations.\nPatentech is focused on providing assistance to patent owners all over the world from the first step and until the very last step thus capitalizing on those untapped patents. We appraise and evaluate the patent in question, locate and trace potential buyers and assist in a swift negotiation and sale, which otherwise may seem unfeasible. We manage every step of the sale from presentation to negotiation. We are committed to serve our clients and afford them with the best service possible.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzariyr b/data_all_eng_slimpj/shuffled/split2/finalzzzariyr
new file mode 100644
index 0000000000000000000000000000000000000000..0596a4e550cc92a21acd453edf7df01718169a71
--- /dev/null
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@@ -0,0 +1,5 @@
+{"text":"Sports Article: What's Behind the Ability to Focus by Karen Goeller.\nA must-read for all athletes and coaches! This article discusses what athletes must do when not in the gym in order to be able to focus during training and competition. It discusses dehydration, nutrition, and sleep in relation to an athlete's ability to focus.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The Administration program provides policy development and leadership for all programs within the department. Staff specialists are responsible for a full range of administrative, financial, and budgetary tasks, including daily operations, revenue collection (fees and development taxes and charges), reporting and management, automation, human resources, fleet management, training, safety, quality assurance, legislative coordination, space management, historic files maintenance, and management services. This program provides outreach, customer service satisfaction and case management, which coordinates DPS disciplines engaged in plan reviews on complex projects or projects needing a higher level of assistance such as \"green tape\" projects (i.e., affordable housing; and areas such as the Silver Spring, Wheaton, and Long Branch enterprise zones; strategic economic development projects; strategic redevelopment areas such as White Flint, and faith-based institutions). This program receives complaints, processes information requests, maintains the DPS website, publishes the DPS newsletter, and coordinates outreach events and seminars for residents, civic organizations, and professionals.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"\"What an amazing few days with very special friends. Wall to wall sunshine, fantastic walks on the beach and back to cosy fires. Wonderful, welcoming home. Thank you!\n\"We spent a very enjoyable Christmas here, appreciating the thoughtful and extensive decorations and treats provided. Very comfortable & cosy. Loved the d\u00e9cor & art (loved the Liz Beckenham Vase in the bathroom!). We also enjoyed a good meal at the East End Arms.\n\"We had an amazing weekend for Molly's birthday weekend. The house has absolutely everything. We will be back soon. Lovely family place to stay. Can't wait to stay again.\n\"Our third visit to this beauticul cottage. Weather has been fabulous. 5 grandchildren really enjoyed beach, fishing and canoeing. Great cycling routes. Donkeys in the lanemuch enjoyed by grandchildren.\n\"Location, Location, Location! Just incredible to be in such a great position. Such a lovely Cottage, A happy time spent exploring, eating (Great Brill at The Haven) and enjoying fantastic autumn sunshine in celebration of a big 40. We will be back! Thank you very much!\n\u2014 Simon & Family plus the dog!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"In every MATCH DAY, you stand a chance to win two FREE tickets to the match right from the Ola app!\nWant a chance to win exclusive hospitality tickets? Follow @olacabs of Twitter and Facebook to participate in our social contests and WIN BIG!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"We invited a houseful to our Thanksgiving dinner and post-dinner dessert, so we took a few minutes to make sure the table and the house looked as nice as it could. Anna's curtains finally got put up with a little creative use of curtain rods and household decorations\u2026she really knew what we didn't \u2013the curtains look perfect, and she's on her way to becoming an interior designer! Thanks again to those who made it a princess dream room!\nThe women are meeting inside and the men are out listening to Tony, the new president of the EFC Costa Rica here. He is talking about how these pastors can make their churches more men-compatible.\nEven though it has rained all night for the last several days and a fine mist (pelo de gato) of drizzle continues, we made the most of yesterday afternoon by walking the dog near a local Christmas tree farm. Last year, the gringos from N.C. did not know that one reserved a Christmas tree well in advance of our Thanksgiving. This year upon seeing car after car with arboles de navidad (Christmas trees) on top of their car roofs, we were prompted to act before all of the best trees were gone and before the only ones remaining were out of our price range. This year we have a much taller tree waiting with our name on it for a smaller price than last year\u2014it is so wonderful to know the culture, rudimentary, though not advanced Spanish and the locals. Please join us in praying for our neighbors who will be invited to our annual Christmas Day open house\u2014that they will come from behind their fortressed walls and razor wire, experience the love of Christ in simple hospitality and that Christ will begin to remove the walls in their hearts this Christmas season! Happy Thanksgiving!\nIt's cool, it's overcast, and it's rainy, but Rio is wonderful. These are the men from our Rio de Janeiro team. Sorry wives, only one of you was here and we needed someone to take the picture!\nIt's amazing what a good night's sleep will do to clear the mind. Even with some very involved personnel meetings and group meetings the day was invigorating. Later, after a short shopping stop (can't tell what\u2026it's almost Christmas after all), I found myself sipping coconut milk from a chilled coconut standing on the beach and watching some amazing surfing waves crash down. The weather is cool for this time of year, maybe high sixties with a stiff breeze and everything is verdant green with incredible scenery and views. I forgot to bring the camera along to the beach, so I'll try to grab some shots over the next couple of days and post them here.\nTwenty-four hours of travel with no sleep got me to Brazil this morning and shortly thereafter, a nice nap! It's Spring here, the birds are chirping and the next door neighbor has been practicing on his drums for the last twelve hours (today is a holiday). Rio de Janeiro is a huge city of over ten million people, gorgeous views and lots of life. As I meet with our missionaries and Brazilian partners please pray that the time will be productive and encouraging. Great things are afoot!","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzatzxx b/data_all_eng_slimpj/shuffled/split2/finalzzzatzxx
new file mode 100644
index 0000000000000000000000000000000000000000..a35bc006069b3281a43b638829c9e56f1048de64
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@@ -0,0 +1,5 @@
+{"text":"Worship at The Gathering on August 19th, 2018.\nWorship at The Gathering on August 12th, 2018.\nWorship at The Gathering on July 22, 2018.\nJim Burns kicks off Family Week 2018 with his first session on Generation to Generation.\nJune 24th worship service at The Gathering!\nMay 27th at The Gathering.\nJune 3rd at The Gathering.\nWorship service at The Gathering on May 13th, 2018.\nApril 29th at The Gathering!\nMay 6th worship service at The Gathering!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Experience New England's most scenic tandem jump!\nMake Your First Jump Here!\nWelcome to Skydive Newport - Skydiving New England since 1999!\nExperience New England's most scenic tandem skydive at Skydive Newport, the tandem skydiving specialists since 1999.\nIf you're looking to skydive New England, our family owned and operated skydiving center in Middletown, RI offers a personalized and professional skydiving experience you won't find anywhere else. We are proud to serve skydiving clients throughout New England, including Boston, Rhode Island, Connecticut, New Hampshire and Maine, We specializing exclusively in tandem skydives.\nUtilizing the most up to date training techniques and the highest quality skydiving equipment, safety is the highest priority for the staff at Skydive Newport. We guarantee a fun, professional day for all of our customers looking to experience the thrill of a tandem skydive while taking in the breathtaking views of the Newport coastline and its surroundings.\nSkydive Newport is the #1 choice for tandem skydiving Boston and New England!\nTandem skydiving allows everyone to experience the incredible thrill of skydiving without the need for intensive training. Using a specially crafted parachute designed for two people, you will be attached to a highly trained instructor who will accompany you through your skydive from training to landing! Ready to jump? Click the button below to learn more about tandem skydiving at Skydive Newport!\nUnlike many other skydiving centers, Skydive Newport focuses exclusively on tandem skydiving and strives to provide each of our guests with a personalized experience they will never forget. We are a family owned and operated business that believes in providing excellent customer service. At Skydive Newport, you are not just a number, you're family! Click the button below to learn more about us.\nSkydive Newport is located just minutes from historic Newport, RI, New England's number one tourist destination. We feel priveleged to operate in such a beautiful and vibrant community and encourage all of our guests to explore Newport and all it has to offer! Click the button below to learn more about some of our favorite local restaurants and attractions and start planning your Newport skydiving adventure!\nIf you're a first-timer, you might be daunted by the idea of making a tandem skydive. Don't be! Skydiving (especially here, in our stunning Rhode Island home) isn't just the thrill of a lifetime. It's a moment for posterity, and it's more powerful than you think.\nWhether you're looking for a place where you can make your first-ever jump or you're a seasoned skydiver who's looking for a dropzone to call home, spending time researching the skydiving center that's right for you is valuable exercise that can have tremendous pay offs .\nEach season, you and your family make the beach your vacation destination. You go to enjoy the sun and sand, the calming sound of water lapping at the shore, and to feel like your stress is being swept away receding with each wave. But, did you know it's also New England's prime destination to skydive? That's right, you can come to Newport to enjoy the vacation vibes and beachy views and get the thrill of a lifetime with a skydive too!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Nineveh MP Mansour al-Mareed said that the parliament members of the province will not accept any form of attempts by someone to get the governor's post by paying money.\nCommenting on some media reports about alleged bargaining by some persons to get the post, Mareed said that the province will not allow any corrupt person whatever the party supporting him or the money he plans to pay, to take control of the province's capabilities.\nMareed said that in case \"any declaration to assign the position of the governor to a person who is corrupt or unable to understand the real situation of the province and improve it, we will be the first to combat this measure.\"\nThe Iraqi parliament on Sunday voted to sack the governor of Nineveh Province after the ferry sinking in the provincial capital Mosul that killed 96 people, the official television reported.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The third and final meeting for the project consortium was held in Greece \/Thessaloniki\/ between 13-17.10.2018 and the overall evaluation is excellent.\nSince the first two meetings had a role of precising the guidelines to implement the methodology and project activities based on the experience of the pre-season this meeting had the intention of combining the learning blocks.\nIn the work schedule there were discussions, presentations and panels for observing the results and the compiled methodology. The ongoing dissemination was analysed and strong\/weak points highlighted. There was an overview of the athletes and club season with regard to the performance in and out of the field, the innovative training tools and strategies used after the first two meetings and analysis on performance.\nIt was an important aspect in the TNM that the draft report of the combination of training practices was presented with a clear link to athlete development. We held a discussion panel on the importance to promote sport as a tool for learning, improving competences and overall development. The key steps initiated in this direction, in relation to the implementation of the project Teaming up for growing up, lead to the creation of a unified strategy for using sport as a tool in and outside the context of the club.\nThe administrative meetings we created and held helped us to clear and precise the final roles, the tools used and the methods implemented. Further cooperation between the clubs was discussed and goal setting for the remaining period of the project was done.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Ticker symbol search frequency relates positively to market capitalization, abnormal turnover, analyst coverage and news flow, but these factors explain only 5% of the variation in of search frequency among ticker symbols.\nThe change in ticker symbol search frequency relates significantly to abnormal return, abnormal turnover and news flow, but these factors explain only 3% of the variation in the change in search frequency among ticker symbols.\nTicker symbol search frequency actually leads extreme returns and news, consistent with a belief that investors anticipate news events.\nThere is a strong and direct link between changes in search frequency and trading by individual retail (naive?) investors.\nIPOs that exhibit relatively large increases in search frequency during the week prior to the IPO outperform IPOs that exhibit relatively small increases in search frequency by nearly 7% during the day after the IPO. These same stocks tend to exhibit long-run return reversals.\nSearch frequency-related price pressure emerges mostly for small market capitalization stocks among the Russell 3000. Small stocks exhibiting large increases in search frequency outperform those experiencing large decreases in search frequency by an average of about 0.08% per week during the next two weeks (about 4% annualized), before accounting for trading frictions.\nA momentum strategy applied to stocks with high search frequencies outperforms the same strategy applied to stocks with low search frequencies across all holding horizons. The outperformance over a 52-week holding period is almost 2.5%.\nIn summary, evidence suggests that Google search frequency data may disproportionately measure the attention of naive investors\/traders and therefore indicate some temporary price pressure for small capitalization stocks.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzaueyr b/data_all_eng_slimpj/shuffled/split2/finalzzzaueyr
new file mode 100644
index 0000000000000000000000000000000000000000..0745d9414285586597908011e3b39f3b387e5ed1
--- /dev/null
+++ b/data_all_eng_slimpj/shuffled/split2/finalzzzaueyr
@@ -0,0 +1,5 @@
+{"text":"from the committee during the nomination year.\n3 years. Attention will be made to balance coverage of technical areas.\nSIGMM officers should it occurs before the end of 3 years.\nareas, and technical areas. Each member serves a fixed term of 3 years.\nattend the chair-to-chair meeting during the conference.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The Clean Energy Solutions Center and SEforALL have joined forces to provide support to Governments actively working to achieve SEforALL objectives with rapid, on-demand expert assistance.\nThrough the \"Ask an Expert\" service, the Solutions Center can now provide free advisory support to Governments working on Action Agendas and Investment Prospectuses to help improve their quality, through a network of multi-lingual policy and finance experts from all regions of the world.\nThese experts will work directly with Governments to address country-specific needs in relation to the development of SEforALL Action Agendas and Investment Prospectuses. Assistance interventions could include review of draft action agendas, investment prospectuses and related documents, recommendations for design of sustainable energy policies and regulations, and advice on finance instruments and strategies to attract private and public investments.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The market's biggest digital coins dropped sharply on Wednesday amid a report that Goldman Sachs Group is pulling back on near-term plans to set up a cryptocurrency trading desk.\nBitcoin recovered from the lowest level since June and scores of smaller digital tokens rallied as concern eased that investors are giving up on the virtual alternatives to cash after this year's collapse in prices.\nBitcoin pushed above $7 500 on Monday as the largest cryptocurrency resumed an advance that has carried it to the highest in two months.\nBitcoin is headed for its biggest increase in two weeks on Monday amid a steady drip of news reports suggesting some of the biggest names in investing are starting to embrace digital currencies.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"I may be Jewish, but that doesn't stop me from loving everything having to do with Christmas! I love decorating my friends' Christmas trees, I love caroling, I create awesome iTunes and Spotify Christmas music playlists, I love looking at Christmas decorations ... and the 12 days of Christmas just amplifies my excitement! This year, I'm counting down the 12 days of Christmas with 12 very fabulous beauty giveaways from some of my very favorite beauty brands!\nAnd one lucky winner will receive the collection, with a retail value of $12! To enter, leave your name and email address in the box below.\nThis giveaway ends on Sunday, December 25 at midnight. One winner will be chosen AT RANDOM on Monday, December 26. One entry per person and email address. Multiple entries will be disqualified. Giveaway is open to US residents only.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"the machine to crush itself. This autogenous crushing action offers the lowest possible cost per ton of any impact crushing method. The high velocity impact crushing achieved in a Barmac VSI improves the soundness and shape of the material and produces the highest quality end products on the market today.\nRenting portable crushing equipment from Smiths Gravel Pit has several distinct benefits most importantly, it makes it easier and more costeffective for you to recycle and reuse. When it comes to portable stone crushing in Rochester, NY, you can count on Smiths Gravel Pit for highquality, wellmaintained equipment that can be delivered to your job site.\nPortable Crushing Costs mayukhportfoliocoin. portable crushing costs Stone Crusher Machine Price in pakistan Aggregate Crushing Plant Stone crusher machine is fit for soft or hard and extremely hard materials . how much does a new auto crusher cost Gold Ore Crusher.\nportable concrete crushing machine cost portable concrete crushing machine cost As a leading global manufacturer of crushing, grinding and mining equipments, we offer advanced, reasonable solutions for any sizereduction requirements including quarry, aggregate, and different kinds of minerals.\nPortable Aggregate CrusherPortable Aggregate Portable Aggregate Crusher Manufacturers amp; Portable Aggregate Crusher Suppliers Directory Find a Portable cost of aggregate crusher plant Crushed stone . construction aggregate , typically produced the desired size using crusher s.\nStone crushing is beneficial for construction crews, mining, quarrying, recycling operations, contractors, and landscapers. Smiths Gravel Pit has portable stone crushing equipment available for rent that will make your recycling efforts more costeffective and easier to reuse.\nCrushing Their CostPerTon. In fact, the addition of the QI240 reduced the cost per ton to a third of its original value. Furthermore, with the QI240s fourbar rotor turning irregular chunks into uniform nuggets, reliance on the original jaw crusher was lessened, extending its working life.\nEasily portable impactor track unit, equipped with the UltraMax174; UM15 impactor, is designed for ultramobile crushing without sacrificing power or production on the job site. The UM15 impactor provides the industrys only lifetime rotor warranty (North America only) for minimum downtime.\nWheeled portable is generally higher capacity than tracked and lower cost to operate. But, yes mobile crusher is more economical for the aggregates plant.\nportable crushing plants cost used offers 7942 impact crusher price products. price for mobile stone crusher . SBM Low Price PF1210 Stone Crushing Plant Impact Crusher .. 2015 Stone Impact Crusher Price for Sale Mainly Used in Secondary Crushing.\nLow Cost Small Portable Jaw Crushing Plant 50TPH Capacity Mobile crusher plant\/portable cruhsher plant\/mobile crushing plant is mainly used in metallurgy, chemical industry, building materials, and utilities often need to be relocated material processing operations, especially for the job of highway, railway, hydropower project demaning liquidity stones.\nPortable Crusher, cost of mobile crusher Portable crusher The excellent performance of portable type series mobile crusher 1. High performance jaw crusher, impact crusher and cone crusher. 2. Feeder, belt conveyor and vibrating screen are all in one. 3. Turn axle of traction is convenient for road transit and expanding the working place. 4.\nEagle Crusher Co. unveils its latest closedcircuit crushing and screening plant, the Stealth 500, specially configured for costconscious businesses.\nPortable Crushing. Producing large volumes in relatively short time periods minimizes the impact to any quarry, yard or job site while lessening the material handling costs for the customer.\nHome 187; Equipment Lines 187; Portable Crushing Plants 187; CST Portable Cone Crusher. The CST Cone Crusher is a large trackmounted, This feature increases overall production and significantly reduces wear costs. Click to Zoom in. CST Cone Crushers Screenbox. Smooth Start Technology.\nas a two or threestage crushing application from primary to secondary, tertiary and fine crushing. NW Series portable plants are built around the proven 174; and Barmac174; crushers, which are respected worldwide for their engineering quality, crushing efficiency, versatility and costeffectiveness.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzautuk b/data_all_eng_slimpj/shuffled/split2/finalzzzautuk
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+{"text":"October 8, 2018 (San Diego's East County) \u2013 The median sales price for a detached single-family home in East County reached $535,000 in August 2018, which was 5.4 percent higher than the $507,500 price in August 2017, according to the Pacific Southwest Association of Realtors (PSAR), a trade group for San Diego-area realtors. The August 2018 monthly figure for detached homes is higher than the year-to-date median sales price of $522,000, said PSAR, which operates an office in El Cajon.\nFor attached homes, PSAR said the median home price in the East County was $330,000 in August 2018, which was 11.9 percent higher compared to the $295,000 price the same month a year ago. The August 2018 monthly figure for attached homes is higher than the year-to-date median sales price of $320,000.\nIn addition, PSAR said the average number of days in August for an East County home on the market (the time between when a property is listed and an offer is accepted) was 31 days for detached homes and 17 days for attached homes. In August 2017, the numbers were 32 and 22 days, respectively.\nAlso, the percentage of original list price received for detached homes was 98.4 percent in August, a 0.3 percent change from 98.7 percent in August 2017. For attached homes, the percentage was 99.3 percent in August, a 0.4 percent difference from 99.7 percent in August 2017.\nFounded in 1928, the Pacific Southwest Association of Realtors (PSAR) offers educational training, advocacy and other services and resources to its realtor members. Offices are located in Chula Vista and El Cajon. For more information, visit www.PSAR.org.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"A High Court judge has criticised a divorcing couple after they ran up 'crazy' legal bills during a divorce fight. Whatever the dispute it is always sensible to mediate.\nMr Justice Holman said Barbara Cooke, and Michael Parker, had run up legal bills of around \u00a31.5 million while arguing about dividing assets possibly in the region of \u00a310 million.\nThe judge said if couples were fighting over \u00a3100 million then spending \u00a31 million on lawyers would be proportionate. However, he said Ms Cooke and Mr Parker \u2013 directors of BC Softwear, based in High Wycombe, Buckinghamshire \u2013 are not in that bracket.\nThe judge said he could not stop people fighting in court if litigation was their 'hobby', but he suggested that if the 'war' continued there might be no money left.\n'Ultimately if there is nothing left at the end, there is nothing left at the end,' he said.\nIf you have a dispute that would benefit from mediation please don't hesitate to contact us.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"We have Dining room Round Dining Sets that will make a statement for your formal or casual dining space. Furniture Direct UK offer Round Dining Sets with Round Glass Wooden Dining Table or Chair Set includes Round Fixed Top Dining Table with Sets, Oak Round Glass Top Dining Table sets, Pearl Grey Marble Round Dining Table Sets, Round Natural Finish Extending Dining Table set, White Finish Round Extension Dining Table Sets, White or Black Italian Round Fix Top Dining Table Sets and more Glass Dining Table Sets at affordable Sale Price. Enjoy our Free Delivery across the UK.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"In The Sons of God in Genesis 6:1\u20134, Jaap Doedens offers an overview of the history of exegesis of the enigmatic text about the 'sons of God', the 'daughters of men', and the 'giants'. First, he analyzes the text of Gen 6:1\u20134. Subsequently, he tracks the different exegetical proposals from the earliest exegesis until those of modern times. He further provides the reader with an evaluation of the meaning of the expression 'sons of God' in the Old Testament and the Ancient Near East. In the last chapter, he concentrates on the message and function of Gen 6:1\u20134. This volume comprehensively gathers ancient and modern exegetical attempts, providing the means for an ongoing dialogue about this essentially complex and elusive passage.\nFor those interested in the Old Testament, in the enigmatic 'sons of God' in Gen 6:1-4, and for anyone curious about the influence of this text on theological reflection during the ages.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"This flower burst clip is adorned with oxidised silver flowers. It is a truly versatile clip that would work with your beloved charms. Why not wear it with some colourful muranos to create a stunning bracelet!\nFlower Burst Silver Clip Charm - PANDORA is rated 4.2 out of 5 by 11.\nRated 5 out of 5 by CherylK from Glad you make these My sister said I needed clips but I didn't believe her. Now I find them indispensable to keep things from sliding.\nRated 1 out of 5 by Charmed 1 from Disappointment This clip is advertised and shown in photo as being oxidized. That oxidation makes the flowers stand out to the eye. My two clips have no visible oxidation, therefore, you cannot differentiate the flowers....they simply don't come through. I even went to my local dealer to check their stock, they are all appear this way. I am totally disappointed. Once again, it seems like a better idea to actually purchase in a store rather than online. I guess in time, they will tarnish and I can polish with a cloth which will give them some contrast. I would not recommend these clips!\nRated 5 out of 5 by Kea1995 from Very pretty Shipping was fast and easy. Good quality. You'll love it.\nRated 1 out of 5 by Gayle14 from Beautiful clip, except Clip is beautiful and exactly what I was looking for. Unfortunately the small rubber piece that fits inside the clip to secure it to the bracelet was NOT included, so it is a bead not a clip. I requested that the inside piece be shipped, but I have not had a response in several days. So it is not a clip, just a bead.\nRated 5 out of 5 by traveler from Beautiful floral detail for this Pandora clip. I have a bracelet with a floral theme and this floral clip was perfect to complete the charm bracelet. I love the floral detail on an affordable clip.\nRated 5 out of 5 by Mngirl812 from So beautiful I love the flower detail!! So cute!! I would love to see more clip options like this!\nRated 5 out of 5 by Angie80 from Beautiful I bought this clip last week and I'm absolutely love it. Looks beautiful.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzavnyp b/data_all_eng_slimpj/shuffled/split2/finalzzzavnyp
new file mode 100644
index 0000000000000000000000000000000000000000..d7ec0f7d18df9af2228857f72db3aed39283e277
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+{"text":"Forgive me if I take this occasion to celebrate a few different Elizas than just Miss Bennet, for today is Eliza Doolittle Day.\nFor those unfamiliar with this often overlooked holiday, it is a reference to the musical My Fair Lady, based on George Bernard Shaw's play Pygmalion, which in turn is based on a beautiful myth recounted in Ovid's Metamorphosis. Pygmalion is a sculptor who falls in love with his own creation. After praying to Venus to help him find a real woman as perfect as the statue, it comes to life, and they basically live happily ever after. Shaw's version is tad bit more complex. Professor Henry Higgins, played by Rex Harrison in the movie, is a massive phonetics geek. There's really no better way to put it. For fun he records accents, and it is when eavesdropping one rainy night outside of Covent Gardens that he meets Eliza Doolittle, a cockney flower girl. Eliza is played by Audrey Hepburn in the film, magnificently, I believe, but it is not her voice during the songs \u2013 that's a rather sad tale for both Audrey, Marni Nixon, who sang the numbers, and Julie Andrews, who originated the role on Broadway opposite Harrison. Anyway, Higgins makes a wager with his buddy that with six months of lessons, he can pass Eliza, \"this guttersnipe,\" off as \"a duchess at an embassy ball.\" I do not want to reveal the entire story just in case, dear reader, you have perchance never seen this remarkable film. If not, please do so! It's far too good to miss. In the meantime, here's the scene in which the 20th of May is codified for all time as 'Liza Doolittle Day by an imaginary King Edward VII. It takes place early in Eliza's lessons, and she has spent the last several days strapped to a machine that monitors her breathing while pronouncing the letter A over and over and over again. So she's feeling rebellious. Enjoy.\nAnd now back to Austen.\nHave you ever read Henry and Eliza: a short, wildly farcical story she wrote sometime between the ages of 12 and 15? I discussed it in detail a few years back on my blog (you can read the post here), so I will not offer additional commentary at this time. Instead, for your delectation and in honor of the holiday, I will transcribe it here, spelling idiosyncrasies and all, from my Oxford World's Classics edition of Catherine and Other Writings. For those unfamiliar with Austen's juvenilia, be warned: young Jane had a keen sense of the absurd. She was also wickedly funny. The names Henry and Eliza are taken from her brother and cousin, who would someday marry. As you will see, the story is really Eliza's. Henry's part in it is rather short-lived.\nAs Sir George and Lady Harcourt were superintending the Labours of their Haymakers, rewarding the industry of some by smiles of approbation, and punishing the idleness of others, by a cudgel, they perceived lying closely concealed beneath the thick foliage of a Haycock, a beautifull little Girl not more than 3 months old.\nTouched with the enchanting Graces of her face and delighted with the infantine tho' sprightly answers she returned to their many questions, they resolved to take her home and, having no Children of their own, to educate her with care and cost.\nBeing good People themselves, their first and principal Care was to incite in her a Love of Virtue and a Hatred of Vice, in which they so well succeeded (Eliza having a natural turn that way herself) that when she grew up, she was the delight of all who knew her.\nBeloved by Lady Harcourt, adored by Sir George and admired by all the World, she lived in a continued course of uninterrupted Happiness, till she had attained her eighteenth year, when happening one day to be detected in stealing a banknote of 50\u00a3, she was turned out of doors by her inhuman Benefactors. Such a transition to one who did not possess so noble and exalted a mind as Eliza, would have been Death, but she, happy in the conscious knowledge of her own Excellence, amused herself, as she sate beneath a tree with making and singing the following Lines.\nand will never from Virtue's dear boundaries swerve.\nHaving amused herself some hours, with this song and her own pleasing reflections, she arose and took the road to M., a small market town, of which place her most intimate freind kept the Red Lion.\nMrs Wilson, who was the most amiable creature on earth, was no sooner acquainted with her Desire, than she sat down in the Bar and wrote the following Letter to the Dutchess of F., the woman whom of all others, she most Esteemed.\nThe Dutchess, whose freindship for Mrs Wilson would have carried her any lengths, was overjoyed at such an opportunity of obliging her and accordingly sate out immediately on the receipt of her letter for the red Lion, which she reached the same Evening. The Dutchess of F. was about 45 and a half; Her passions were strong, her freindships firm and her Enmities, unconquerable. She was a widow and had only one Daughter who was on the point of marriage with a young Man of considerable fortune.\nThe Dutchess no sooner beheld our Heroine than throwing her arms around her neck, she declared herself so much pleased with her, that she was resolved they never more should part. Eliza was delighted with such a protestation of freindship, and after taking a most affecting leave of her dear Mrs Wilson, accompanied her grace the next morning to her seat in Surry.\nMr Cecil, the Lover of Lady Harriet, being often with the family was often with Eliza. A mutual Love took place and Cecil having declared his first, prevailed on Eliza to consent to a private union, which was easy to be effected, as the Dutchess's chaplain being very much in love with Eliza himself, would they were certain do anything to oblige her.\nThe Dutchess and Lady Harriet being engaged one evening to an assembly, they took the opportunity of their absence and were united by the enamoured Chaplain.\nWe are married and gone.\nHer Grace as soon as she had read the letter, which sufficiently explained the whole affair, flew into the most violent passion and after having spent an agreable half hour, in calling them by all the shocking Names her rage could suggest to her, sent out after them 300 armed Men, with orders not to return without their Bodies, dead or alive; intending that if they should be brought to her in the latter condition to have them put to Death in some torturelike manner, after a few years Confinement.\nIn the mean time Cecil and Eliza continued their flight to the Continent, which they judged to be more secure than their native Land, from the dreadfull effects of the Dutchess's vengeance, which they had so much reason to apprehend.\nIn France they remained 3 years, during which time they became the parents of two Boys, and at the end of it Eliza became a widow without any thing to support either her or her Children. They had lived since their Marriage at the rate of 18,000\u00a3 a year, of which Mr Cecil's estate being rather less than the twentieth part, they had been able to save but a trifle, having lived to the utmost extent of their Income.\nEliza, being perfectly conscious of the derangement in their affairs, immediately on her Husband's death set sail for England, in a man of War of 55 Guns, which they had built in their more prosperous Days. But no sooner had she stepped on Shore at Dover, with a Child in each hand, than she was seized by the officers of the Dutchess, and conducted by them to a snug little Newgate of their Lady's which she had erected for the reception of her own private Prisoners.\nNo sooner had Eliza entered her Dungeon than the first thought which occurred to her, was how to get out of it again.\nShe went to the Door; but it was locked. She looked at the Window; but it was barred with iron; disappointed in both her expectations, she dispaired of effecting her Escape, when she fortunately perceived in a Corner of her Cell, a small saw and Ladder of ropes. With the saw she instantly went to work and in a few weeks had displaced every Bar but one to which she fastened the Ladder.\nA difficulty then occurred which for some time, she knew not how to obviate. Her Children were too small to get down the Ladder by themselves, nor would it be possible for her to take them in her arms, when she did. At last she determined to fling down all her Cloathes, of which she had a large Quantity, and then having given them strict Charge not to hurt themselves, threw her Children after them. She herself with ease discended by the Ladder, at the bottom of which she had the pleasure of finding her little boys in perfect Health and fast asleep.\nHer wardrobe she now saw a fatal necessity of selling, both for the preservation of her Children and herself. With tears in her eyes, she parted with these last reliques of her former Glory, and with the money she got for them, bought others more usefull, some playthings for Her Boys and a gold Watch for herself.\nBut scarcely was she provided with the above-mentioned necessaries, than she began to find herself rather hungry, and had reason to think, by their biting off two of her fingers, that her Children were much in the same situation.\nTo remedy these unavoidable misfortunes, she determined to return to her old freinds, Sir George and Lady Harcourt, whose generosity she had so often experienced and hoped to experience as often again.\nShe had about 40 miles to travel before she could reach their hospitable Mansion, of which having walked 30 without stopping, she found herself at the Entrance of a Town, where often in happier times, she had accompanied Sir George and Lady Harcourt to regale themselves with a cold collation at one of the Inns.\nThe reflections that her adventures since the last time she had partaken of these happy Junketings, afforded her, occupied her mind, for some time, as she sate on the steps at the door of a Gentleman's house. As soon as these reflections were ended, she arose and determined to take her station at the very inn, she remembered with so much delight, from the Company of which, as they went in and out, she hoped to receive some Charitable Gratuity.\nSir George, who was also in the Carriage, but too much amazed to speek, was proceeding to demand an explanation from Eliza of the Situation she was then in, when Lady Harcourt in transports of Joy, exclaimed.\nA mutual Reconciliation then took place, and Eliza, ascending the Carriage with her two Children returned to that home from which she had been absent nearly four years.\nNo sooner was she reinstated in her accustomed power at Harcourt Hall, than she raised an Army, with which she entirely demolished the Dutchess's Newgate, snug as it was, and by that act, gained the Blessings of thousands, and the Applause of her own Heart.\nDid you enjoy the story, or are you horrified? Both reactions are valid. I think it's hilarious. It has long been one of my favorites from Austen's juvenilia. If you are interested in reading more of her early writings, please come join us on Wednesdays this month and next at The Writer's Block, where we are reading and discussing Lady Susan, the short novel of letters that is the premise for the new film, Love and Friendship.\nHappy Eliza Doolittle Day! It is a particularly special day in my house: do you know why? Try to guess my daughter's name.\nNeed the perfect holiday gift for the Miss Doolittle in your life? Check out these My Fair Lady paper dolls: https:\/\/www.etsy.com\/listing\/97877470\/my-fair-lady-paper-doll.\nGreat post Alexa. I have watched the Audrey Hepburn 'My Fair Lady' and sad to know she didn't sing in it but still really like it. I tried to read Lady Susan many years ago but couldnt finish it. Perhaps it's time to revisit this story with your comments in mind.\nI am really excited to say that I am going to the Sydney Opera House in September to watch 'My Fair Lady' on stage!\nThanks for this delightful post, Alexa! I loved 'My Fair Lady' what a wonderful production that is, and also for sharing that hilarious piece of Austen Juvenilia, she was so wicjedly funny in her earlier works!\nWicked is the right word, Joana! Every time I revisit her juvenilia, I like it more and more. You see how ahead of her time she was. Absolutely brilliant. Thanks for the comment!\nMy pleasure, Jen. Happy birthday! It's an awesome day on which to be born. Just You Wait was the first song I sang to my daughter that she reacted to, giggling away at three months old. It should have told me something about the child I have. Hindsight.\nI love that photo of Audrey Hepburn in that glorious hat. Now THAT is a KY Derby hat. Like Diana O. I too loved the movie, it is a classic.\nThe printed word is so powerful and brings joy and meaning to us. I've always found it funny how our favorite books become our favorite movies. They both touch our lives in so many different ways. Just like Austen's work has spawned many movies and additional books. Her work will always thrill us and excite dialogue.\nAMAZING Derby hat! Some stories will last forever, it is true. They stand the test of time. I think Austen's current popularity points to the timelessness of her tales. Thanks for the lovely comment!\nThat was pure delight! I have loved the musical \"My Fair Lady\" since childhood, and enjoy reading George Bernard Shaw's play, \"Pygmalion\" upon which it was based every couple of years. I have never read Austen's \"Henry and Eliza\" before, but I found it delightful. I wonder how old she was when she wrote it? Fantastic post!\nSo glad you enjoyed it, Diana! Austen was somewhere in the rage of 12 to 15 years old when she Henry and Eliza.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The machines will be available around the clock and can dispense food, clothing, toiletries and other necessities.\nFor the homeless, accessing food can be a big challenge: shelters often have odd hours and food pantries may run low on supplies. But an innovative new vending machine that dispenses food and other necessities free of charge may soon revolutionize the way the hungry get fed.\nThe machines will hit U.S. cities next year, but a British charity, Action Hunger, is installing the first ones in the U.K. this week.\nHere's how it works: Local homeless organizations will identify those most in need of assistance, and distribute chip-enhanced cards that can be swiped at the vending machines to select up to three food, clothing or toiletry items per day.\nItems in the machines may include water, fresh fruit, energy bars and sandwiches, as well as socks, sanitary towels, antibacterial lotion, toothbrush and toothpaste combo packs, books, and more.\nA large amount of the items will come from organizations that \"rescue\" perishable items to reduce food waste, Action Hunger told TODAY Food in a statement.\nNew York City is slated to be the first U.S. location to get machines installed in February 2018, followed by San Francisco, Los Angeles and Seattle. More machines will be installed in London next year, too, as well as \"many more cities to follow,\" the organization said.\nSince they don't need to be staffed, the machines will be accessible around the clock, seven days a week.\nThe first of their kind, the machines came about after Action Hunger founder Huzaifah Khaled was struck by the number of rising homeless in the U.K. and wanted to find a better way to ensure access to food and necessities \"without being limited to to the fairly disparate opening hours of the various shelters and charities.\"\nThe Friary, a day shelter in Nottingham, England, which recently issued a Community Crisis Appeal campaign, is receiving the first machine and will prioritize giving cards those who sleep on the streets.\n\"Our hope is that the idea takes root in cities all over the world, and the homeless have a lifeline to rely on,\" Action Hunger added in a statement, \"while government policies work towards ending homelessness for once and for all.\"\nThe trustees and staff behind the vending machine effort don't receive a salary, so they greatly appreciate donations and corporate support (N&W, a tech company, donated the first machines).\nA U.S. partner of Action Hunger, this organization collects unused perishable foods and will be helping supply the vending machines. Volunteer your time \u2014 many of the time slots are only 30 minutes! \u2014 or donate money.\nNot to be confused with Action Hunger, Action Against Hunger is a global humanitarian organization focusing its efforts in the coming year on Sudan, where 6 million people are currently facing food insecurity, with the possibility of famine in 2018. All donations will be matched for a limited time Tuesday, Nov. 28.\nEvery dollar you donate to Feeding America equals 10 to 20 meals that the organization is able to provide to those in need.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The financial condition of the Marathas was also deplorable. Pondicherry city consists of 42 wards, wards 1-10 are located in north of the city. After Safdarjung's death, the Marathas again invaded the Rajput territories. On 14 September 1752, the two took oaths at in , promising mutual peace. In return, the Peshwa promised to give 500 soldiers permanently to the emperor and send 4,000 soldiers, when needed. With Madho Singh's help, Bijay Singh resisted the Marathas for a year, before he agreed to peace talks.\nKashibai was the first wife of Bajirao I, the Maratha general and Peshwa Prime Minister to the fifth Maratha Chhatrapati Emperor Shahu. During Balaji Rao's tenure, the Maratha territory reached its zenith. The Battle of Panipat The Third Battle of Panipat took place on 14 January 1761 at Panipat Haryana State, India , about 60 miles 95. His appointment to the prestigious position of Peshwa at such a young age made many in the Maratha court jealous, but it did not take Bajirao long to prove that Shahu had made the right decision in choosing him. Some judicial and revenue reforms were made during his tenure, but the credit for these goes to his cousin and his associate Balshastri Gadgil. That the Peshwa and should act in complete friendship and help each other; 2. He married Gangabai Sathe who later gave birth to Sawai Madhavrao Peshwa.\nThus, Nana Saheb followed separate policy from his father. Defeating Nizam - Peshwa again defeated Nizam at Durai Sarai this was a great defeat of Nizam. Nizam-ul-mulk was a noble diplomat, conspirator, general and strong rival of Marathas. This episode not only spoiled the Maratha relations with the Rajputs, but also resulted in internal strife among the Marathas. After this diplomatic success Balaji Bajirao returned to on 17 July.\nA courageous warrior, he is credited with expanding the Maratha Empire, especially in the north. In Pune, Balaji Rao repeatedly pressurized Damaji to cede half of Gujarat on behalf of Yashwant Rao Dabhade. However, she managed to enlist the help of another noblewoman, Umabai Dabhade. The battle concluded with a victory for the Nawab of Bengal, in the year 1747, the Marathas led by Janoji Bhonsle, began to raid, pillage and annex the territories of the Nawab of Bengal, Alivardi Khan in Orissa. The Peshwa should station at 500 Maratha horse for imperial service; 3.\nHis father was the first Peshwa of Chhattrapati Shahu, and Bajirao used to accompany his father on his campaigns from a young age. In 1752, the of the region rebelled against the Mughal emperor. Although she crushed the mutiny, she realized that it would be difficult to continue the fight against Balaji Rao. She, therefore, agreed to a peace treaty. After Baji Rao died in April 1740, appointed 19-year old Balaji as the Peshwa in August 1740, despite opposition from other chiefs such as Shahu's own relative.\nIn response, Mughal emperor was forced to recognize him as the viceroy of Deccan, the Marathas, led by Bajirao, helped Nizam win this battle. For example, the Siddis controlled the Janjira fort, on January 4,1721, Bajirao met Nizam-ul-Mulk Asaf Jah I at Chikhalthan to settle their disputes through agreement. Maratha power was fragmented among several discrete fragments, although at present, the word Maratha refers to a particular caste of warriors and peasants, in the past the word has been used to describe Marathi people, including Marathas themselves. After a brief debate, the house, Lok Sabha, passed the bill. By the time Scindia marched to Jodhpur in September 1752, Bakhat Singh had died. According to his own edicts, in that war about 100,000 people were killed,150,000 were captured, the resulting bloodshed and suffering of the war is said to have deeply affected Ashoka.\nThis decision of Sahu was in favour of Marathas. Under this system, each Maratha chief was assigned a territory which could be administered autonomously. Then he attacked on Mughals with the help of Chhatrasal. Tantya Tope was the master to Nana Sahib. Ishwari Singh initially agreed, but refused to abide by his promise after Balaji returned to Pune.\nAfter Ishawari Singh's death, became the ruler of Jaipur. She was first a member of the Congress Party, and later became a member of the Bharatiya Janata Party. The Jat ruler of also joined the Marathas, but later left the alliance due to a misunderstanding with Bhau. He was a powerful ruler of Maratha Samrajya after Shivaji I. In the 1720s, he led Maratha armies in Malwa region, in 1734, Malhar Rao established a camp later called Malharganj.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"First up is the new FLIR AX8 Marine Thermal Monitoring System, which strikes me as notably innovative technology. In real life the image above would likely be one side of a large diesel engine or some other thermally active systems area, and you'd most likely be looking at it on a Raymarine MFD, which just got AX8 integration with LightHouse Release 15. But my NMEA expo hall photo \u2014 click it bigger \u2014 does show the alternate browser interface that must be used to set up alarms for up to six temperature spots or boxed areas within the camera's 48\u00b0 by 37\u00b0 field of view. It also shows how the AX8 can use the edges detected by its 640 x 480 pixel video cam to make the 80 x 60 thermal image much easier to understand.\nSpeaking of WiFi, look what I saw in the Shakespeare Marine booth. Their WiFi Amplifier page is just a tease right now, but obviously they are about to offer a Ubiquiti-Bullet-based system like the Rogue Wave and many others (and, yes, the WebWhip will also have an easy browser interface). Meanwhile, the unique and shapely WebWatch dome will purportedly offer WiFi boosting along with 2\/3\/4G cellular data, an onboard hotspot and Ethernet router, and an HDTV antenna. Given that Shakespeare probably has the largest marine antenna distribution network, at least in the U.S., it sure looks like this stuff is going mainstream.\nThe new Humminbird Helix 7 series shows how the glass bridge style is nicely working its way down to small boats. There are many functions and networking options they lack, but hey, that's an 800 x 480 pixel bonded 7-inch display with 1500 nits of LED brightness that starts at about $350 for the dual beam sonar only model. Plus,when I started yammering about rehabbing the original 14-foot outboard Gizmo \u2014 now L'il Gizmo \u2014 so I can better test some of the new sonar gear plus do some recreational lobstering, the Humminbird guy got excited about how I could use their Side Imaging sonar to optimize trap placement and then use the MFD i-Pilot Link and a saltwater Minn Kota to automate the hauling process. It sounds like a neat project, but how will the real lobstermen react?\nThe NMEA Conference is naturally oriented to more complicated, higher-end installation and service situations, and here's a good example. That's the display of a nifty Lumishore EOS underwater light controller, and normally you'd be seeing the elegant screens you can use to change light colors and intensity, initiate \"sweeps\" or even fine tune how your luminous yacht bling integrates with your sound system. Bass in red or blue tones?\nThe extra cool part is that EOS uses the bi-directional open DMX512 RDM lighting standard, which means that third-party systems like Crestron's can also control the lights, and moreover means that the lights themselves can talk to the system. So the geeky screen above shows the intimate internal details of a complex LED module, possibly installed in some remote corner of a boat without having to crawl there let alone pop the fixture. Lumishore \u2014 which won the first ever NMEA underwater lighting award \u2014 is bringing EOS down to smaller lights with a mini controller and Ocean LED is also working with DMX512, all of which I hope to learn more about in Lauderdale.\nI failed to photograph the ultra precision machining seen around an Intellian GX60 antenna's waveguide, and the fit and balance of the superlight carbon dish are also wondrous, but I did capture the diagram printed directly on the underside of the aluminum cover to the main electronics box. You can almost hear the murmured \"thanks\" of the tech who's working way up in a ship or yacht antenna farm, perhaps on a windy day. Inmarsat's third I-5 satellite is launched, which means that Global Express Ka-band high speed service is about to actually become global. Precision is what it takes to use such a distant and high frequency source from a moving platform, especially with a relatively small 26-inch dish, and it looks like Intellian has nailed it. But will Kymeta panel technology make satellite radomes obsolete? Color me skeptical but I am going to their Lauderdale presentation.\nHere are more reminders that marine electronics is as much about good mechanical engineering as it is circuit boards and firmware. On the left is the Digital Antenna Bullet that's been working well with Gizmo's cell booster, but now the mount doesn't require the installer to drive little screws upside down while in the rigging. On the right are cutaways showing how Comrod marine antennas are completely filled with high density polyurethane foam, which seems to justify their claims of high durability and also explain their popularity with pro installers.\nThen again, good software can make well-made electronics sing. Nobeltec TimeZero Coastal Monitoring was impressive when I first saw it, and now it's amazing what it is providing to fish farming operators, dormant oil platform minders, resource protectors (in the Galapagos), and possibly many other applications given a starting cost of about $30,000. We watched a demo showing how well it can use superfast ARPA (coming eventually to Nobeltec PC Radar) and AIS to detect any vessel moving in a desired area, and then use conditional rules to take actions like zooming a camera in on the vessel, taking a still photo and texting it to an operator. Boaters like to save money by using consumer electronics instead of dedicated marine stuff, but here's a case where a well integrated recreational marine electronics bundle looks like a bargain compared to the normal solutions. It also seems like a good opportunity for dealer\/installer to drum up new and unusual clients.\nFinally, here's a helm shot of Impossible Dream, the universally accessible 60-foot sailing cat that several NMEA member companies recently supported with an extensive and collaborative electronics redo (that was still being fine tuned before the Baltimore reception ;-). It seems like a great story on several levels, and I'll try to tell it eventually, but in the meantime look for the Dream enabling boating joy around Biscayne Bay from her base at Shake A Leg Miami.\nNMEA 2000 Or A 20 Year Old NMEA 0183?\nAny MSRP or detailed specs on the WebWatch? Specifically weight..\nI've got a spec sheet but no pricing, Howard. WebWatch weighs a little under 4 pounds and that dome is 13 inches high and about 12 wide.\nI'm backer #2, with my own nickles, because I think that Signal K may help us out a lot and I like how DY is going about this project. More to come.\nRE Kymeta. As an electrical engineer I believe this is truly revolutionary antenna technology. I've read some of the papers, talked to some of the principals and seen it working in the lab. They are aggressively working out the manufacturing challenges. They are a company you'll want to keep an eye on.\nShakespeare's webwatch is showing up on dealer websites with street pricing in the $500-$525 range.\nGoing to order one today.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Long before an Indonesian exporter fills its first Canadian order, it will need an export marketing strategy to plan out how to reach the Canadian market.\nProduct (or Service): What is the product or service and how must it be adapted to the Canadian market?\nPrice: What is the pricing strategy to be used?\nPromotion: How is it possible to make Canadian customers aware of the product or service?\nPlace: How and where is it possible to deliver or distribute the product or service?\nPeople: Are the necessary staff and appropriate partners in place to be successful in the Canadian market?\nThe diagram below can be summarized as the five \"Ps\" to identify the key factors to be considered in a marketing strategy: Product (or Service), Price, Place, Promotion and People. All of these considerations should be included in the Export Plan of the Indonesian exporting firm.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzavpcl b/data_all_eng_slimpj/shuffled/split2/finalzzzavpcl
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+{"text":"Get started using these steps to learn how to apply and successfully navigate through the financial aid process.\nCopies of tax returns are NOT accepted from students selected for verification.\nReview this checklist for your financial aid status, and to accept and finalize your financial aid award.\nEmailed questions may take 3-5+ business days to respond.\nPlease check your status via MyUH Services.\nThe University's official means of communicating with you is through your \"@hawaii.edu\" e-mail account. Please use your \"@hawaii.edu\" account when corresponding via email.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Hi, I'm Joseph Bennett and I'm in 11th grade. In my free time I like to participate in Baseball, basketball, football, band, NHS and in my Church. I want to be Confirmed because I want to further my relationship with God, and Confirmation is the next step to get closer to Him. I chose St. Sebastian as my Confirmation Saint because he is the patron Saint of athletes and I am a tri-sport athlete and I am blessed to have the opportunity to play. I feel that I have been given gifts in kindness and communication, and feel that the Holy Spirit may be calling me to use these gifts by going out and making contact with people in need. I want to my family, especially my mom for supporting my faith and raising me right in this church. I also want to thank my sponsor Cindy Young for being with me on this journey and being a role model for me by being active in church.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Hiring a financial planner requires trust. My priority is to make the decision comfortable for you.\nlasting relationships with Superstar Women like yourself.\nMy goal is to make complicated concepts easier to grasp, and to empower you to make informed decisions about your hard-earned money.\nJane Financial, LLC is a fee-only financial planning firm. I'm only paid by you, the client. I don't make money from product commissions.\nUnlike the vast majority of financial advisors, I don't have a minimum portfolio size. Instead, I charge a flat financial planning fee based on the complexity of your financial situation.\nThis fee starts at $6,000 per year for single people, and $9,000 per year for couples, charged on a quarterly basis.\nTo learn more, the first step is to schedule a free consultation.\nI would love to chat about where you are today, and where you want to go.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Your test, treatment or contraceptive pills will arrive in a plain envelope. It will contain everything you need to freepost your samples to our lab, take treatment or use contraception effectively. When using our STI testing service, your details will not appear on any of the samples as we pre-label your samples with a unique code.\nOur team of expert sexual and reproductive health clinicians are available to support and advise you.\nWe will update you by text when your order has been dispatched and when your test samples have been received at the lab.\nWe can support you by text or by phone to complete your test, take treatment or contraceptive pills effectively.\nYou can text us back anytime or request a call back from one of our clinicians.\nSH:24 is commissioned to deliver sexual and reproductive health services in many areas across the UK in partnership with the NHS. We are actively working with NHS Trusts and Local Authorities across the UK to improve access to our service.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Got a ball-nut? This toy might just be the ultimate in entertainment, reward and fun for both you and your dog!\nThe rope is not only great for throwing the ball further distances (leave that ball-chucker at home) it's also a great safety feature. Some dogs have managed to \"swallow\" tennis balls whole, which has caused significant problems and has even lead to the death of some dogs. The rope feature enables you to remove the ball from the dog's throat in the unfortunate event that your dog should swallow the ball.\nLightweight foam construction! This is great because it floats and it doesn't have the felt cover that a normal tennis ball has that gets so yucky-soggy!\nPlease note, no toy is indestructible. We do not recommend leaving this toy with your dog for their chewing pleasure. That's a job best left for actual chew toys. This toy is for active play with you only.","meta":{"redpajama_set_name":"RedPajamaC4"}}
diff --git a/data_all_eng_slimpj/shuffled/split2/finalzzzawhlo b/data_all_eng_slimpj/shuffled/split2/finalzzzawhlo
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index 0000000000000000000000000000000000000000..83129020a0558a45be8624d8bff3074bd0160666
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+{"text":"After much industry anticipation our ROV was released for sale in September this year and the order book has been filling up, with production now booked solid until late January 2019.\nThe opportunity for us to get the ROV in front of potential customers and distributors was invaluable. For some the quantum shift in ROV technology that the Boxfish platform represents must be seen to be believed and the feedback we received from the show has backed up our belief that we have created something very special.\nThanks to all who came along to say hi and please get in touch for further information.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The extraordinary China Disabled People's Performing Art Troupe is back following Canadian's royal welcome in 2012. My Dream is presented by CCCDA and CAEG. The Troupe features a cast of some 52 professional artists \u2013 acrobats, musicians, singers and dancers. They are in their 20's and are all handicapped. Some cannot hear, some cannot see, some have mobility issues.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"It is our desire to preserve Camp Nebagamon as a refuge. A place where boys can leave behind the stresses and pressures of their regular lives. A place where they can focus on their friendships and enjoy the environment without the distractions of screens. A place where they can explore and play freely like many of us used to be able to do in our own neighborhoods. Ultimately, a place where they can figure out who they are.\nCamp Nebagamon provides young men with a fun and healthy adventure in the outdoors. Our individualized program helps each camper establish personal goals, building self-esteem and confidence. We teach leisure lifetime skills, activities a boy can learn and continue to practice far into adult life. We care not whether a boy is proficient at serving a tennis ball, cooking an omelet, or paddling a canoe. Our goal for every camper is that he enjoys participating, achieves competency, and feels a sense of accomplishment.\nAt Nebagamon, young men learn the responsibilities and spirit of living in a group. Our campers get the opportunity to live with boys from all walks of life. We believe it is a much more meaningful experience to live with a group of boys with diverse backgrounds than a group that is too much the same. Our campers and staff come from more than 40 communities from throughout the United States as well as around the world. We have boys from different racial, religious, and socio-economic backgrounds. We encourage and nurture the ability to welcome and accept differences in others. Camp is a place where close and lasting friendships are formed.\nAn appreciation of the environment and natural world is also important at Nebagamon. In-camp programs emphasize respect and knowledge of the environment, and our extensive wilderness tripping program offers campers an opportunity to experience nature in its most pristine form. The trip program also teaches campers about cooperation, responsibility, and trust. Wilderness trips result in physical, social, psychological, and spiritual benefits\u2013the core of what we attempt to accomplish at Nebagamon.\nA traditional overnight summer camp for boys in the Northwoods of Wisconsin.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Could This Be The Smartphone Of The Year?\nThe cold and the damp weather of winter not only affects our skin, but even the electronic gadgets. The world's most waterproof smartphone can survive depths of up to 5 meters for 60 minutes using our unique Lockdown Switch. Experience the LG V20 with amazing video recording with Steady Record 2.0, next-level Quad DAC audio and Android 7.0 Nougat Operating System. The chart above displays the percentage breakdown of camera options across all Smartphones on SpecOut. These smartphones have big screens with high resolutions that ensure the best possible picture quality.\nSmartphones evolved from early cell phones, or mobile phones, which offered users the ability to make calls, send text messages, and play the occasional game of Snake. Once you have decided that you need a smartphone for professional rather than for personal use, you need to decide on which carrier you will select for your cell phone. If your provider of choice does not offer business smartphones with all the features you need for business, you might want to consider switching to a new provider who does carry a smartphone for professional use. Beautifully designed for maximum comfort, the Zuk smartphone features a IPS display, long-lasting battery, and guarantees power and reliable performance. Why smartphones hook us in, plus tips on reclaiming your time and concentration.\nTopping this, are the other features of smartphones that offers access to instant messaging sites such as Yahoo messenger or MSN. My Nokia phone has become my everyday smartphone because it has many exciting and useful features. Smartphone uses two camera lenses either on the front or rear to enhance image quality and overall camera performance. Microsoft , for instance, started a new OS from scratch, called Windows Phone Nokia abandoned Symbian and partnered with Microsoft to use Windows Phone on its smartphones. Microsoft was the second to pioneer the newest technologies with their smartphone. We also provide unbiased ratings and cell phone & service reviews to help you choose the best cell phone & service for your needs. A lot of people now do this to be able to raise funds for the purchase of their new smartphones.\nThe first of its kind, the Cat\u00ae S60 gives you live thermal imaging expertise direct from your smartphone. It contains a framework employing common applications and the advantage is its friendly interface that can be found on the line of Nokia's product of smartphones. In fact, smartphone camera technology is going through the same megapixel race which digital cameras went through, which is why we have models with 41 megapixels, like the Lumia 1020. The reviews are in and most agree, Google's new Pixel phones are awesome They also mark the death of the Nexus line. Battery capacity is far and away the most reliable measurement of smartphone battery life.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Best Playa del Carmen hostels - showing all hostels in Playa del Carmen. Book a cheap hostel in Playa del Carmen & pay no booking fees. We have a hostel for you in all the major areas of Playa del Carmen - downtown Playa del Carmen hostel, city centre hostels Playa del Carmen & airport hostels.\nWe have 43 hostels in Playa del Carmen with an average rating of 88% based on 15 reviews.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"Are you looking for an Orland Park Dentist? Look no further!\nTreasured Smiles Dentistry's experienced team of dental professionals provides excellent adult and pediatric dentistry for residents of Orland Park, Illinois. We take pride in our warmth, skill, and expertise.\nOur talented team offers adult and pediatric dentistry services, specializing in both pediatric treatment and adult dental treatment. Treasured Smiles Dentistry can provide outstanding dental care for every member of your family! Don't just take our word for it \u2013 find out why families keep coming back to our office.\nWe enjoy making our patients grin as we help them attain beautiful, healthy smiles. Make Treasured Smiles Dentistry the Orland Park dentists for your family.\nOrland Park residents can visit Treasured Smiles Dentistry's office, conveniently located in Frankfort, Illinois, for exceptional dental care. Our dedicated team of hygienists and dentists is devoted to providing each and every patient with the best care and service.\nDo your kids need an experienced and fun children's dentist? Our Certified Pediatric Dentists, Dr. Steve Kuhn and Dr. Dennis LaMonte, are the perfect fit. They are committed to making the smiles of their pediatric patients sparkle while also creating a comfortable environment. Dr. Michael Kasper and Dr. Niki Kasper, our cosmetic and general dentists, provide a wide range of dental care services. The Treasured Smiles Dentistry team is highly-trained in the most current dental treatments, including preventative dentistry restorative dentistry, Invisalign, and more. Learn more about common dental problems that may be troubling you here.\nTreasured Smiles Dentistry is home to the best adult and children's dentists in the Orland Park area. If you want the best dental care for your family, schedule an appointment today.\nResidents of Orland Park, Call Treasured Smiles Dentistry to Schedule an Appointment Today!\nIf you need an Orland Park pediatric dentist, a family dentist, or a cosmetic dentist, visit Treasured Smiles Dentistry! Our skilled and friendly team is here to help you and your loved ones achieve brighter, healthier smiles. Call us at (815) 806-1600 or fill out our online contact form to schedule a dentist appointment for you or your child. You can also reach us at mail@treasuredsmilesdentistry.com.\nThe Treasured Smiles office is located at 10313 W. Lincoln Hwy, Frankfort, IL 60423. We look forward to meeting you!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Welcome to issue 87 \u2013 the issue where we break your heart.\nIt is often said that we get what we deserve. I feel that is a narrow view of reality. But know that much of what we desire from life is shaped by what the world gives up. This is felt poignantly by the three protagonists in our three works of original fiction from August. \"The Gentleman of Chaos\" by A. Merc Rustad is a dark fantasy that shows the rewards of a well-disciplined long game. \"I Remember Your Face\" by E.K. Wagner is a heartbreaking post-apocalyptic tale of revenge, loss, and sacrifice. \"Fall to Her\" by flash fiction master Alexis A. Hunter takes us on a journey of unforgettable grief in a thousand words.\nOur reprints this month are \"Paskutinis Iliuzija (The Last Illusion)\" by Damien Angelica Walters and an excerpt from Stay Crazy (Apex Publications, 2016) by Erica L. Satifka.\nPoetry editor Bianca Spriggs has an impressive lineup of poems for us: \"Not Like This\" by Mary Soon Lee, \"This Earth\" by Frank Tota, \"The Labyrinth Keeper\" by Anton Rose, and \"Perplexities\" by Peter Venable.\nA few months back, I was on the digital movie service Vudu and performed a sort for the highest rated genre movies by users and Rotten Tomatoes. To my surprise, the dark fantasy film INK (Double Edge Films) appeared at the top of the list. It's long been a favorite of mine, but I had no idea its appeal stretched so widely. Betsy Phillips has interviewed INK (and The Frame) star Christopher Soren Kelly about the pair of films, and does a fine job describing why these films hold the appeal they do.\nBe sure to check out the podcast version of \"A Gentleman of Chaos\" by A. Merc Rustad as read by Mahvesh Murad.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"To the millions of Americans who suffer from Tinnitus, a constant low or high-pitched ringing in the ears, it is more than an annoyance. Tinnitus is a psychological and emotional assault on the senses that taxes and exhausts those with this disorder. It can affect sleep and concentration, and can inhibit the ability and desire to interact socially.\nUntil now, Tinnitus treatments have focused on helping sufferers cope with the condition. Cognitive behavioral training is used to learn how to tune out the sound, and physical therapies help individuals learn to manipulate the pitch and tone of the ringing by clenching the muscles around the neck and ear. Standard medication therapies, in general, are minimally effective for Tinnitus relief.\nHowever, recent Ketamine treatment studies show results that can help a significant proportion of Tinnitus patients.\nTinnitus sufferers usually have damage to McKusick hair cells inside the ear, or have damage along the auditory nerve pathways. This is often the result of traumatic injury, either from a single loud auditory event such as an explosion, or from ongoing exposure to loud sounds. It can also be a result of physical trauma to the ear, middle ear infection, or ear pressure variation injuries from activities such as scuba diving. Veterans are at particular risk for Tinnitus, as are individuals who work or play in loud settings, and who don't wear proper ear protection: industrial journeymen, musicians and their fans\u2014 even people who attend children's birthday parties. Audiologists have determined that the sound impact of balloon popping at close range is as loud as the sound of a gunshot.\nThe brain does not receive complete sound information after damage to the ear structure, so instead of interpreting lack of input as nothing, it fills in the gaps with continuous sound. The ringing is a form of auditory static.\nBased on work in the 1990s, French researchers demonstrated that Tinnitus occurs after damage to the ear that causes an increase in the number of NMDA receptors in nerve cells inside the cochlea. Ketamine blocks NMDA receptors, and in two large studies, over half of the patients treated with S-Ketamine injected directly into the ear experienced significant improvement in their Tinnitus symptoms, with these beneficial effects lasting several months. Our program uses a modified version of this therapy, using four, five, or six slow IV infusions of Ketamine over a two-week Period.\nEarly treatment may be critical. The results of ongoing research indicate that Ketamine is most effective in individuals who have experienced onset of Tinnitus within the previous year.\nIf you are one of the one in five Americans who suffers from Tinnitus, you may benefit from this innovative new treatment. The Arizona Ketamine Treatment and Research Institute (AKTARI) offers Ketamine-based therapy that could restore quality of life and, hopefully, silence. Contact us or call us at 480-626\u20132727 for more information.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Colin Thornton has JUST SOLD ANOTHER property at 32794 Hood AVE in Mission.\nAnother HOME SOLD ! Congratulations Daniel and Dana On your NEW HOME!\nOne of kind Last original, Spacious home with suite in newer neighbourhood! Brand new slop Roof, large Main floor enjoys large living room, kitchen, 3 bedrooms, 2 bathrooms! Lower level boasts a new 2bedroom Authorized suite, with beautiful kitchen, bathroom very nice flooring, laundry, Access for R.V. parking, great location walking distance elementary school, Park, and Bus stop. let me not forget the brand new roof and hot wanter tank in 2017.\nGreg & Colin Thornton have JUST SOLD ANOTHER property at 33428 13th AVE in Mission.\nGreg & Colin Thornton have just listed ANOTHER new property at 33428 13th AVE in Mission.\nSOLD ! A huge Congratulations to not only my clients but my friends Daniel & Dana On your SECOND HOME!!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Storage units are available throughout Ohio to protect and secure your precious belongings accommodate you. In Ohio, you will discover numerous self storage facilities and mobile storage units to house your small boxes or bulky items that you still want to keep but that you no longer have use for. Storage facilities in Ohio can also offer you additional protection with insurance as well as its established security settings. On a basic level, your goods will also be protected through climate-controlled settings.\nOrigin of State's Name: The name Ohio means Good River. It comes from a Iroquois Indian word.\nCapital City: The capital city of Ohio is Columbus.\nPopulation: According to the U.S. Census, the state of Ohio has a population of approximately 11.8 million residents.\nDriving: On the Ohio Bureau of Motor Vehicles' website you will find information about applications, driver's licenses, testing requirements, driver's manuals, testing locations and much more.\nAgriculture and Industry: The main agricultural products in Ohio include soybeans, dairy products, corn, tomatoes, hogs, cattle, poultry and eggs. Trade, transportation, utilities, health care, education fabricated metal products, machinery, food processing and electric equipment are Ohio's leading industries.\nState Bird: The northern cardinal is the official state bird of Ohio.\nState Tree: The Ohio buckeye is the official state tree.\nState Flower: The red carnation is the official state flower.\nState Song: The state song of Ohio is \"Beautiful Ohio.\" It was written by Ballard MacDonald.\nThe first traffic light and the first ambulance were established in Ohio.\nAkron is considered the rubber capital of the world.\nSeven U.S. presidents are from Ohio.\nFamous names form Ohio include filmmaker the Steven Spielberg, the singer Dean Martin, the baseball legend Cy Young, the broadcast mogul Ted Turner, the author Toni Morrison, the golfer Jack Nicklaus, the basketball star Lebron James and the comedian Dave Chappelle.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"I have a Facebook friend, Jenn. I call her a Facebook friend because I have not seen her in person in years. She was once my student and although I have followed her life by hearing about her through friends and her mother, I have not seen her in person in many years. I love being able to be a witness to her life, which looks quite exciting from the outside. It seems that she travels quite a bit with work, and then separately from work, she travels for pleasure. It is always so interesting to find out where she is.\nThis past week I had a very busy week and was on Facebook only once. It happened that Jenn had posted that day. Apparently, she had planned a surprise trip for her partner's birthday. They were going to London, England and then to Ireland. She posted a picture of them in England and said how thrilled she was that she had been able to keep the trip a secret! Someone must have made a comment to her about how she managed to do it and her next post said, \"I'm always half-packed\"!\nThis idea of 'half-packed' got me to thinking, of course. In the case of Jenn, I believe this to be true. She does so much travelling that I am sure that she has a system in place for minimizing the time she needs to fill her suitcase and get to the airport. But the idea of 'half-packed' for Jenn would likely mean more than just the physical act of having items ready. I suspect that this is a mind-set that Jenn has. I am guessing that she is also 'half-packed' in her mind. This means that when an opportunity presents itself for travel, her mind is already making the adjustment to being away on an adventure. What an incredible way to be!\nI was wondering what I am half-packed for? I am not necessarily half-packed for a trip and although I am really improving on the adventure side of things, I'm not sure that I can commit to being 'half-packed'. I am however, 'half-packed' for some other things. I am certainly 'half-packed' to help any of my family or friends when they need me. I am definitely 'half-packed' to dance with the dance group I belong to. Whenever I get an invitation to join them at a performance, I have a very quick 'yes' ready and I can adjust my schedule in what feels like no time.\nI am 'half-packed' to entertain overnight guests at our house. Since we have so many friends and relatives from 'away', I have learned how to do this with minimum stress and lots of positive anticipation. I am always 'half-packed' to serve chocolate chip cookies. I can't remember the last time I was caught short, without the necessary ingredients. I also know that I am 'half-packed' to have a sympathetic ear to those who need it and I can confidently say that I am 'half-packed' to work hard on any given day.\nWhile I have been able to think of many great things for which I am 'half-packed', it has crossed my mind that I can sometimes also be 'half-packed' in a less positive way. Sometimes I find myself being 'half-packed' for saying no too quickly. My mind can be half way to saying no before I really consider the invitation. I can be 'half-packed' to live too safe a life. I can be 'half-packed' to think that menial little jobs should take precedent over an unexpected invitation. It is so comfortable for me to have a routine that I often opt for what is very familiar \u2013 I am more than 'half-packed' for this!\nSome people can be 'half-packed' for more even more serious things. Some seem to always be 'half-packed' for a fight. It takes very little for them to find fault with others. Others are 'half-packed' to fail. They have a mindset telling them failure is likely and this may prevent them from ever even filling the second half of their suitcase \u2013 so sure are they that failure is inevitable.\nOthers can be 'half-packed' to be critical. No matter what idea is presented, they can find a flaw with it and they quickly share their thoughts, often with later regret. Some are 'half-packed' to find excuses for why they should not change, even when the change might be positive.\nWe are all packed for something. Everyone we meet is carrying around some 'half-packed' suitcases. The trick is to pack only the suitcases that take you on the journeys you want to be on. I can't imagine Jenn ever half-packing a suitcase of small mindedness and boring. I love that her suitcase is half full of open-mindedness, sharing and adventure!\nThis week, take some time to think about what you are 'half-packed' for; positive and negative. There might be some suitcases that you would prefer to unpack and even put away.\nI provide coaching, group coaching, workshop creation and facilitation. Contact me for all your or your organization's coaching needs.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Mr. Rogers, beloved TV neighbor of yesteryear, was the kind of welcoming, warmhearted person who people wanted in their own neighborhoods. In the days since Mr. Rogers Neighborhood, what does it take to be a good neighbor? Not too much, actually. In fact, there are several simple ways to make your own neighborhood a happier and safer place.\nThe first step to being a good neighbor is finding out who your neighbors are. Many of us may not know the names of the people living down the street. Some may not even know the names of their next-door neighbors. If this sounds like you, tackle this task first.\nKnowing your neighbors' names is just the beginning. Tell your neighbors about yourself, and hopefully they'll share, too. Offer to help them if they need it, especially if you have some certain skill or tools, like if you're good at fixing cars or you own a snow blower. Your neighbor may need your help one day, and in return, you may get help in the future, too.\nThe benefits of knowing your neighbors goes beyond making you look good: It helps keep you\u2014and others\u2014safe. If you know some basic information about the people living around you, you'll be better able to spot suspicious behavior if it occurs.\nNo one likes a noisy neighbor, so don't be one yourself. Limit noises from stereos, motorcycles and power tools to daytime hours when you won't be disturbing your neighbors while they sleep.\nIf you live in an apartment, condo or townhome, take extra care to limit your noise. Sound can travel easily through a building's floors and walls, so keep loud noises to a minimum. If you do receive a noise complaint, don't be defensive. Acknowledge the concern and talk about the issue calmly to find a resolution.\nAlthough we recommended getting to know your neighbors better, don't be too nosey. You don't need specific details about your neighbors' relationships, religion or politics. Just be friendly and offer to help if they need it.\nSomething that irritates many neighbors is a messy, unkempt yard. If you have a lawn, keep it trim and free of weeds and junk. Trim back any trees or shrubs that grow over into neighbors' property. Plant flowers or do some simple landscaping to give your home a cared-for look.\nIn addition to looking nice, a well-kept home exterior might improve your safety, too. Criminals may be less likely to break in to homes that look like people care about them.\nDon't stay cooped up indoors at all times. Make it a goal to go outside as often as possible for walks, jogs or other activities. Taking a regular walk can help you get to know the layout of your neighborhood and provide opportunities to meet your neighbors.\nIf you're a person who likes to plan, organize a neighborhood party, potluck, sporting event or other activity. Or, if you have the writing and technical know-how, think about creating a neighborhood newsletter. Bringing people together is a great way to add joy and trust to the group.\nHaving a good relationship with your neighbors means you'll have extra eyes and ears on your home when you're away. If you'll be gone for an extended period, it's a good idea to ask someone to do some of the upkeep for your home, like mowing the lawn and collecting your mail. This way, you won't give the impression to would-be intruders that your home is unoccupied.\nConsider installing a home security system. It's an effective way to deter burglary, and some systems even allow you to remotely access your lights and security video feeds. Having a home security system may also be a good way to save on home insurance.\nThe last defense in case of serious problems in your neighborhood is your local law enforcement. If you're worried about speeding or crime, get to know the police officers who frequent your area and ask them to patrol the streets. Some neighborhoods have neighborhood watch programs, which are an opportunity to keep your homes safe and build relationships with your neighbors.\nTry a few things on this list and see if your neighborhood relationships improve. Or, if you have your own ideas for being a good\u2014and safe\u2014neighbor, share this article on social media with your neighbor pro-tip.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Android Evernote users might be pleased to learn that today Evernote has rolled out a new update for their software which has brought with it speech-to-text support. Enabling you to now record your voice and Evernote will now convert it into text on the page for you, saving your fingers from having to touch the screen.\nEvernote 3.6 now also has a range of new features which have been added in the latest update. Including larger thumbnails in the note list and the ability to turn off auto-titling via the app settings.\nAndroid tablet owners running Evernote 3.6 have been granted the ability to access to the \"Explore Evernote\" feature discovery system. Enabling new users to quickly learn how to use Evernote and its features more effectively.\nIf you have never used Evernote, check out the video below which has been created by the team to provide you with a quick overview of what the application can offer.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Become the goddess moneymaker you were born to be by believing you're worth all the abundance you set your sights on.\nWomen who want more money and abundance.\nWomen who don't know how to talk about money.\nWorking women who know they are making less than they deserve.\nStay-at-home mothers who need a fresh perspective on their economic contribution.\nWives who have turned all financial decisions over to their husbands.\nWidows who are learning how to take care of their financials.\nSingle mothers who feel everything is on their shoulders.\nSingle women who want to head off money issues in a relationship.\nMothers who want their kids to be good with money.\nWomen who want to be financially independent.\nWomen who want a better life for themselves and their family.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"As a useful tool for members, ACEP has set up a Master Calendar containing dates and locations for upcoming courses, conferences and much more.\nPlease click here to read more about ACEP's international journal.\nTo read about ACEP's CME Tracker or to login to your CME Tracker, please click here.\nFor the convenience of the members of the chapter, various links to other sites have been provided. The DC ACEP Chapter does not endorse any of the below sites.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"You are now playing the Wake The Royalty LP game. You should also play one of the other Thinking Games at GoodGame.co.in !\nWake up the king by bumping him, directly or indirectly with various objects. Try to strategically place the objects, to cause a chain reaction. Bump the sleepyhead off this throne to finally wake him up in this Level Pack version of Wake the Royalty!\nControl: Hold the left mouse button down while moving objects.\nFriends \"Wake The Royalty LP\"","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"In today's day and age of internet and big box retailer takeovers, many shoppers forgo visits to brick and mortar stores in favor of comparison shopping for the \"best deal\" online. Adopting this strategy works for some things, but for ski\/snowboard\/bike pursuits, forgoing a store visit deprives you of a crucial element: ensured personalization. You can spend hours reading product reviews and \"educating\" yourself, but when it comes down to gear you owe it to yourself to grab some face time with people who know what they're talking about and are passionate about making sure you get the ride you're looking for.\nSan Francisco native Arturo Beyeler and his father have been serving snowboarders and skiers from all over the world since Mountain West opened its doors in 2001. Having been in the industry since 1989 working and managing several shops, Arturo learned the ins and outs and saw an opportunity to provide a specialized combination of products and service neglected by all the shops he knew. The result? A mid-to-high end ski\/snowboard\/bike shop with several key factors setting it apart from the other big sporting good retailers.\nOne: custom boot fitting. Finding a pair of ski or snowboard boots is not as simple as specifying your shoe size. In fact, boot size often doesn't equal shoe size. But there are other things to consider beyond your foot length. Volume, instep and heel pocket variances are are key in understanding which boots to try on. With ski boots, Mountain West specializes in custom boot fitting including shell distortion, liner molding and custom footbeds. The personalized boot fitting agenda here is second to none and employees will spend one-to-two hours with a customer to perfect the fit of a ski boot. With snowboard boots, the evolution and popularity of the sport have given rise to new boot lacing systems and you really need to physically try all three (Boa, Speedzone and traditional lace) to best determine which you prefer. Also of crucial importance is heel grip; heels sliding in and out of your boot is the last thing you want.\nArmed with a knowledgeable and experienced staff, this is your go-to spot in South Lake Tahoe if you're looking for precision and speed in getting your gear all set up. Which brings me to the next wonderful thing about Mountain West: the people here are real.\nYou won't find any sales personnel pressuring you to buy the most expensive package (unless, of course, you're one of those people that must have the fanciest and newest gear). Most of the product sold in the store has been factory tested by employees so they can give you additional info beyond the magazine ratings and marketing. How many days a year do you ride? Is your riding style aggressive? Be prepared to answer questions such as these when you visit.\nIf you're the kind of shopper that likes to try before you buy, Mountain West has a stellar demo program. Take a pair of skis or a board out for the day or weekend and test it out. Try another pair another weekend. Now apply the fees you paid for up to two rentals toward the purchase of a brand new pair of skis or snowboard. That's right, if you participate in the demo program you can apply the charges paid towards up to two of your rentals on any new ski or snowboard in the store until the end of the season. This is a fantastic deal. On the other hand if you don't feel the need to pay for brand new, Mountain West also sells lightly used demo equipment at a discount of course.\n2019 merchandise is just starting to roll in so if you want to check out a full assortment, Fall might be your best bet. If you're looking for a deal on stuff from the 2018 season, now is a great time to go. Mountain West only carries what they consider to be \"pinnacle\" brands: Volkl, Burton, Rossignol, Salomon, Libtech, Blizzard, Oakley, Smith, Giro, Jones and Never Summer to name a few. (Over 30 brands in store) You'll also find gear from smaller and local companies. It's all about quality here. Also noteworthy: Mountain West carries and demos women's-specific skis and snowboards, which is very unique.\nIf you are traveling with your gear you will want a bag to stow it all in and Mountain West offers many choices from backpacks to ski and snowboard travel bags.\nIn a nutshell, Mountain West is a full service shop prepared and enthused to meet all your snow sport needs. Whether you're a novice, expert, timid or aggressive in your skiing or riding, you will find nothing but genuinely passionate and honest experts here who care more about matching you with the appropriate goal-reaching gear rather than trying to make a fast buck.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"How Are You Doing It? | How Was School?\nClenton Farquarson: How Are You Doing It?\nI wouldn't like any other child to go through what I went through. Cos I went through, I'd say hell, cos how people perceived me. Having that label follow you around as behavioural cos nobody ever.. all they did was took a report about me. No-one sat me down cos I had, I didn't realise, I had a massive report and even when I had acquired my disability, the medical file went on. George Rowley, he showed me this file they had on me and he put it down and he said 'I don't want to see that, I want to know from you'. I have to admit I was taken aback cos he wasn't using that to pre-judge me. He wanted to get his own understanding but how many teachers do that with the children? We have all these support plans but you can evolve as a person. Does these plans evolve with them? And that's some of the things for me that is important about Inclusive Education. How are you doing it and trying to do it? For me Inclusive Education isn't a thing that you tick off, it's not a check list, it's a doing.\nHere Michelle describes the lack of school facilities hindering learning.\nHere Sebastian recalls how, and perhaps why, he was bullied by a disabled person at school.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"MSN Music sat down with Gavin to discuss the circumstances which led him to reunite BUSH, and give even more insight into the new album. Check out the article here. MSN is also streaming The Sea of Memories in their Listening Booth. Listen here..","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Sanborn Canoe's paddles are so pretty, we almost don't want to get them wet.\nI'm of the opinion that all things paddling should be made of wood. Aluminum is durable, but it can be lethal when temperatures soar; plastics are lightweight, but no one wants to row placidly through a mist-shrouded lake holding something that feels like a Wiffle Ball bat.\nWood, on the other hand, is the perfect material. It has an excellent strength-to-weight ratio, and it feels like it's part of the landscape. A wood and canvas canoe may be out of reach\u2014new or restored models cost several thousand dollars, and those in need of repairs tend to take up permanent residence in backyards\u2014but wooden paddles are eminently affordable.\nPlenty of companies make them, but none do it as beautifully as Sanborn. The six-year-old business, based in Winona, Minnesota (home of Wenonah Canoes), is run by canoe-crazy cousins Zak Fellman and Todd Randall. They carve each blade by hand from high-quality walnut, aspen, and cedar, then Fellman and another local artist paint them in a variety of designs.\nThis spring, Sanborn brings out a limited run of paddles made from reclaimed Jack Daniel's bourbon barrels. It's more than just trend-hopping. (Bourbon-barrel-aged fish sauce, anyone?) The white oak used to age whiskey is exceptionally dense\u2014the toughest of any hardwood. Not that you'll be beating the paddles up; we have a difficult time just taking them off the wall. From $160.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"The case has a muscular and bold silhouette. The octagonal watch chassis is topped with a mineral crystal, and a 120 click uni-directional turning bezel with luminous markers. The bezel serves to frame a utilitarian black dial featuring round and rectangular hour markers topped with Swiss SuperLuminova for increased low light legibility. The oversized minute hands, serve the watch as a clear read out of time elapsed, delivering the watch as a unique piece of diver instrumentation.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"So often I hear stories about black screens, boring static content and reflective comments about the effectiveness of digital signage such as \"why aren't my screens bright enough\"? To me, it's a bit like a car, it's not set and forget, every now and then you need to evaluate your car's performance and do some tuning, or maybe repairs. If you do this, you can expect years of trouble free operation and you will always get where you need to go.\nIt's really frustrating to me when I see digital signage not being used properly because for so many businesses that I work with, it is driving more sales, higher value sales and creating a more engaging environment for customers.\nHere's a list of questions I recommend businesses ask when they have a digital media solution in place but they're not sure if they are maximising its value. I call it a digital signage health check.\nDo you know the amount of time that your screens are live, ie, fully working and playing the content you want played? Or the reverse question is probably more interesting \u2013 do you know if your screens are ever down and if so, how often and for how long?\nIf your screens are down, there could be any number of reasons \u2013 network, media player, screen, etc, but credible service providers will commit to an uptime performance SLA (normally 99%+) and will provide regular performance reporting which highlights any problems and how they were solved. In fact, an experienced provider will be doing proactive monitoring and fixing problems before you're even aware of them.\nAre you actively managing your content?\nDigital signage is not actually about the technology, it's about the content and the impact this has on your target audience. Some organisations just loop their content and keep it unchanged for long time periods of time. It goes without saying that the effectiveness of content diminishes over time. Effective digital signage solutions use a content management system to schedule and distribute content. The simplest method is to create a 'content timetable' but there are more sophisticated approaches like tailoring the content according to a site, geographical area, weather or end device type. Or the next level is tailoring content according to the age and gender of people near the screens.\nIt can also be helpful to mix different types of content, eg, entertainment and information and intermittently intersperse promotions or special offers.\nAre your screens bright enough?\nThis is probably the most common complaint I hear. There are two main considerations \u2013 the ambient light conditions (which is impacted by screen location and orientation) and the brightness of the screen or display, measured in 'nits'. Getting the brightness level correct, will also depend on the type of content and the viewing distance but here are some general guidelines to help you optimise the impact of your screens.\nFor an in-store, inward facing screen, 350 \u2013 500 nits is normally sufficient. If the screen is facing outwards, but into an internal, covered space such as a shopping centre or an arcade, the brightness should be increased to 700 \u2013 1,000 nits. For screens facing outwards, outdoor, eg, into a street, the brightness should be increased to around 1,000 to 1,500 nits. For outward facing screens where there is direct sunlight the brightness should be 1,500+ nits. For outdoor screens, the recommended solution is an LED display because of a range of factors including contrast ratio and lifespan.. 3,000+ nits is the best option.\nOf course to be totally confident, you can do a light test \u2013 and best to do this at different times of the day. You can also go to this useful link that shows the sun impact at specified locations at different times of the day.\nAre you managing your power costs?\nSome systems run 24\/7, even if nobody is around. This is obviously consuming power \u2013 and money \u2013 for no good reason. But what's worse is where a screen is turned black but the screen is still active. A smart CMS (content management system) can actually power off your screens at a set time which is an easy way to manage costs. And this can have a significant impact on your bottom line where there is a large fleet of screens, plus there's the environment impact.\nAre you capturing valuable data and creating engagement?\nDigital signage is not a one way street. Look at ways you can capture data, for example, by adding a camera \u2013 engagement levels can be captured, ie, who is looking at your screens and for how long. And this can be further broken down with reasonable accuracy by age and gender. QR codes and NFC can be used to continue the customer journey in a different way (eg, online) as well as capture additional data.\nIs your content optimised for your screen set up?\nThere are a few considerations here, the most obvious is that content created for a landscape screen should be displayed on a landscape screen and content designed for a portrait orientation should be shown on a portrait screen. One way to solve this problem is to rotate the screen from, say, landscape to portrait, but not all screens can do this. You will need to check first.\nThe content management system (CMS) can re-scale content to optimise it for a specific screen, but ideally, the content creation process takes into account the orientation of the screens.\nSomething else to be aware if is where you have a video wall or matrix of screens: I've seen businesses that have important messages appearing on the horizon line, which means they actually appear along the bezel line, or the frame of the screens that are creating the matrix. Very important messages get partly obscured Again, the content should be created with an understanding of the screen formation and orientation. In the case of the video call, key messages should be set above the horizon.\nIs your signage performing as expected?\nThe worst answer to this question is \"I don't know\". But with no tangible objectives and\/or no process to measure, this is the most likely answer.\nIdeally, the objectives for the digital signage solution should be determined during the business case stage, and this could be increased store traffic, increased sales, sales volume change during particular promotions, store dwell time, average deal size, other changes of behaviour impacted by particular messaging, customer satisfaction during queuing or waiting, brand recall, etc.\nEqually important as agreeing the objectives, is designing the process to capture the data that supports each objective \u2013 and this normally required some planning and may require the installation of physical or peripheral devices in a particular location.\nYour digital signage network is a significant asset and requires some loving to give you back what you are expecting from it. A digital signage health check will help you identify any gaps and make the required adjustments.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Michelle, Philippa and Emma took part in the annual Race For Life event in Stratford on Sunday. They all wore pink t-shirts labelled \"Loveitts Lovelies\" and wore matching princess tiaras as they walked the 3-mile course around Stratford racecourse.\nMichelle took part in the race to raise money to help the continued work of Cancer Research UK, she has lost several friends to Cancer and knows of many other people continuing to fight this horrible disease.\nRace For Life and the work of Cancer Research UK relies on donations from the public. If you would like to make a donation please go to our Just Giving Page: Loveitts-Lovelies.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"An iPad case called Skinny was bound to be slim but Hatch & Co.'s case is really impressive in that regard; at only 15 mm thick (without the iPad), Skinny is the thinnest iPad case incorporating a keyboard.\nThe case has a built-in Bluetooth keyboard; the touch keyboard has a texture that gives a natural feel to typing while freeing almost 40% of the display and is spill and dust proof.\nThe battery is said to last two weeks or six weeks in standby mode. Acting as a smart cover, the Skinny case sends the iPad to sleep or makes it wake up when the cover is closed or opened.\nWhen the case is open, the keyboard is slimmer than the average pencil. The Skinny Keyboard case is also very convenient and flexibile - the user can put the iPad in stand up position and use it like a laptop.\nAll buttons are fully accessible and there is a whole in the back of the case to allow use of the camera.\nObtainable from the Hatch & Co. website for $90, Skinny Case is available in white or black with assorted colour pallets for the keyboard, brown tones for the white version or grey tones for the black one.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"If you want pill testing, there's a party for that!\nUnharm teamed up with Melbourne mother Adriana Buccianti to launch a petition for pill testing that's brought over 35,000 supporters together. Now it's time to build the next phase of the campaign.\nSaturday June 18, Unharm heads to Kings Cross staple The World Bar to throw a party and raise funds for next phase of the Time to Test campaign.\nCome party with your mates to DJs Dan Mac from Art vs Science, Broox.E, Baddeep DJs vs B.O.O.M.A, and Amy Parnell. It kicks off at 9pm, runs til 3am.\n$15 and all proceeds to Time to Test.\nThere will be a brief talk about pill testing, how to do it with reagent test kits, and how to stay safe.\nWhat is Time to Test about?\nFear and intimidation aren't keeping people safe so it's time to give the drug dogs a break. Taking responsibility means making an informed choice and that's why we need pill testing now. 82% of young people are already on side. With some solid campaigning and all the recent dance party deaths, politicians are starting to pay attention too.\nSimple pill testing kits for home use are already legal in Australia and you can buy them on the internet. A drug checking service would use much more accurate laboratory equipment and also provide information and education for consumers. It's a much safer version of something that already exists.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"Milliman is among the world's largest providers of actuarial and related products and services. Founded in 1947, Milliman is an independent firm with offices in major cities around the globe. We are owned and managed by principals--senior consultants whose selection is based on their technical, professional and business achievements.\nThrough consulting practices in employee benefits, healthcare, investment, life insurance and financial services, and property and casualty insurance, Milliman serves the full spectrum of business, financial, government, union, education, and nonprofit organizations. In addition to our consulting actuaries, Milliman's body of professionals includes numerous other specialists, ranging from clinicians to economists.\nDespite our impressive growth over the past six decades, we still operate according to the guiding principles of our founders, Wendell Milliman and Stuart Robertson. We retain their rigorous standards of professional excellence, peer review and objectivity. We remain committed to developing innovative tools and products and providing expert solutions. We continue to earn our clients' trust by keeping our focus fixed on their business objectives.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"This story starts about 25 years ago when I first move to Southern Oregon. Money is tight as the economy is in a downturn somewhat similar to the economic downturn happening today.\nI buy a ranch and set about to live my life long dream as a \"cowgirl\/rancher\/ farmer hand\" on my own ranch. I love my new life and I love my job, but I find myself always short of money. I begin to do some \"horse trading\" to stretch my income and help the out flow of dollars from owning a ranch. I dabble in quarter horses, but my heart is with Morgans. I begin to dabble in Morgans and find out that I can buy, train and sell Morgans as long as the horse is a \"Classical Morgan\". I buy and sell two to four horses a year. I am not a big time operation. I just get the horses going really well and then sell them.\nThis side line brings me to a couple of horses that I will call \"Chuck \"and \"Samson.\" These two hoses have lots of Brunk and UVM breeding in their background. Samson is black and Chuck is the color of a shiny copper pot.\nA friend who lives in La Pine calls me one morning and says.\n\"Are they broke?\" asks I.\n\"Not much. You might even be able to trade something.\" Says my friend.\nPlease remember that this conversation is taking place almost 25 years ago and Oregon and especially La Pine, Oregon is still very rural and fairly Western. Horse trading is horse trading in every since of the word. A person could trade a material object and lead home a horse.\nI call the number that my friend gives me.\n\"Yes to both questions.\" comes the answer.\nI now commence to begin horse trading. \"How much do you want for both horses?\" The geldings are not babies. I will have my work cut out for me.\nMy heart breaks. I don't have a hundred dollars. Plus I have to pay for the fuel to drive three hours from Eagle Point to La Pine, Oregon. I need money for fuel as well.\nMy eyes raced around the house. I had just picked up a huge copper pot at a yard sale for ten dollars. The pot is an antique and worth a considerable amount of money\u2026maybe even two to three hundred dollars.\nI drive the three hour trip in my old pickup, hauling my old trailer.\nI follow the directions to the guy's house in La Pine. I see the horses. He sees the copper pot and I come home with the horses. The copper pot stays in La Pine. I don't know what happens to the \"family heirloom\" copper pot. But I do know what happens to the two horses. The horses come home with me.\nI sell the black horse to a neighbor who eventually sells the horse to someone else. At that point Samson disappears into the mists of ownerships.\nChuck on the other hand continues to resurface in my life for the next twenty five years.\nI sell him to a trainer in California. That trainer sells him to another trainer who sells him to a lady named Nancy Summers.\nShe and Chuck fall in love with eachother. Nancy Summers boards the horse at another lady's barn- Nancy Hazelwood Savage place in Sacramento, California. I don't know either of these women at this time.\nThen seven years ago I meet both women. Nancy Summers tells me how much she loves Chuck and thanks me for him. Chuck and Nancy win lots and lots of ribbons together.\nI tell Nancy Savage the copper pot story, but we never tell Nancy Summers the story because she paid a lot of money for the horse. Chuck died about two years ago of old age. Nancy Summers died this summer.\nI bought from her estate the western show saddle that she used on Chuck. The instant I step up on the stirrup and sit in the seat, that saddle fits me perfectly. I make no adjustment.\nThe copper pot horse has come full circle as I ride in the saddle that Nancy Summers used on Chuck. When I ride my \"Western Ride and Drive\" performance in Nancy Summers and Chuck's western show saddle, I think that these performances all started with a copper pot.\nThis sounds very familiar. That is the way that Carole Mercer and I met. I looked at a horse that Carole had at her ranch in Eagle Point when we lived in Loomis, California. She put me on the horse and we had a great trail ride on her ranch. Little did I know that that was the beginning of a friendship that lasted through the years. We are now in the midst of a wonderful time at our barn on Wednesdays where five women get together with their horses or mine and Carole trains us and we train our horses. So much fun as Carole is a gem of a teacher and she has been all over the globe taking lessons. Now, everyone is fluffy here but we have so much fun, we will continue our lessons. Time marches on. Her story is wonderful. We have had some copper pot stories of our own during the years!\nCarole always brings tears to my eyes and sings to my spirit with her short stories. I can sit for hours and listen to her re-enactments of her daily life.\nCarole helped me to re-discover my joy for horses after a horse accident left me scarred emotionally. I am forever greatful and my sweet mare sugar bear thanks her too.\nAs a non-horsewoman, I always particularly appreciate the vivid picture Carole paints of Western life and values.\nI'm curious, however, about the past and future adventures of the copper pot. I bet it has a story to tell too \u2013 or maybe Carole can make one up.\nI was so excited to see your name pop up on my email. I love your stories. They touch my heart!\nI thank you also for sharing your world and love of horses with me. I still get giddy each time I ride.\nYou always have a place around our campfire. The stories we could tell about each other would have them rolling, but the best one was the day I bought my beautiful Morgan mare \"Miss Sally\". She has been such a delight for the past 18 years, and I hope to have a lot more with her. Thank you for the memories and never give up your love of writing.\nAnother great story\u2026 It's almost unreal how these horses and people and pots and saddles are all woven together in this big adventure of life. You are a wonderful teacher, story teller, writer, and friend. I miss you very much! Oh how I would love to come see you and take a sleigh ride and listen to the bells. You are a mystical, magical woman. I'm so blessed to know you!\np.s. didn't Sarah and Kevin do some vaulting on Sally when we were kids?\nIt's great to hear from you again. I wondered what had happened to you over the summer. I was afraid that you had given up Above Level. It didn't occur to me that you must have been busy too.\nWow, a family-pot for 2 horses and new wonderful friends and now you ride Nancy\u00b4s S. saddle on shows and you have her in great memories.\nI give your story to my friends her in Austria and Spain. They will enjoy it much.\nThank you to have such a good friend and that you share a part of your life with us.\nI\u00b4m sad that you live overseas \u2013 very very far away from me here in Europe.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Displaying 1 to 10 of 27 Fiction Publishers in Canada.\nLiterary and commercial fiction and non-fiction by primarily Canadian authors; children's and YA.\nPublishers of high-quality picture books, fiction and non-fiction for children and young adults.\nPublishers of quality fiction and non-fiction books for children, by children, of all ages.\n27 Fiction publishing companies in Canada in the directory.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Dayton, Ohio Affiliate Chapter of A Special Wish Foundation, Inc.\nMission: To grant the Special Wish of children\/adolescents, birth through 20 years, diagnosed with a life-threatening disorder (based on medical criteria). We serve children from Montgomery, Miami, Greene, Darke, Mercer, and Shelby Counties.\nHave you ever worked with another Wish Granting Organization before?\nDo you wish to receive our newsletter?\n\u00a9 2019 Special Wish Dayton, Inc. All rights reserved.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"\"We must break the stories of slavery in order to inspire a process of resilience -the capacity to overcome negative conditions with love.\"\nOn 22nd February 2001, two of us from Divine Word Missionaries went to Mother Theresa of Calcutta home to share our lives and mission. Mother Theresa of Calcutta homes were founded in 1988 by an SVD bishop, Jorge Novak, in Quilmes, South of the great Buenos Aires in Argentina.\nCurrently, there are seven homes dedicated to the care and development of children and adolescents who cannot live with their families of origin. Basically, there are three groups of children: the orphaned, after the death their parents; those that live functional orphan status due to either imprisonment of their parents or their parents have terminal illnesses or have some form of psychiatric disorders that render them unable to take good care of their children; and finally, children who are victims of their own relatives, due to a number of addictions, alcoholism or crime and may also involve the children in these or may subject them to some mistreatment resulting in physical abuse.\nThe home currently houses 70 children and adolescents, giving them an alternative home from their families of origin. There they are assured of a place to sleep, food, health care, recreation, education, training in workshops and professions. It is a fraternity kind of model, where by those who take up the responsibility to take care of the children live with them in these homes, taking up all the responsibilities related to proper to upbringing. We don't work there, we live there.\nSince 2010, the home is being managed by the Asociaci\u00f3n Una mano que ayuda (Association of a hand that helps). It is an organization founded to give refuge as well as juridical and administrative assistance to the homes and other places that dedicate themselves to the care of infants. All of us who live in the homes and offer different kinds of services are socials to the entity.\nSeeing the growth and the process of development that these children undergo after months and years of pain, mistreatment and abuses, is itself a gratifying experience. During their stay with us \u2013that could be extended if need be, we visit their biological families to assess their conditions, and from this, we discover that there are so many families that for a number of reasons, have no capacity to be parents. Without judging their present situation, many are at the same time victims of traumatic past. Initially, called to be happy and build strong ties, they find themselves hurt and injured in a manner difficult to reverse.\nAll the children participate in a weekly psychological therapy forum. Listening to their stories about life of slavery, hunger and beatings in their own family environment, generates situations of grave pain. Reversing, curing, consoling them assisting them to part from these stories is our mission. We must break the stories of slavery in order to inspire a process of resilience -the capacity to overcome negative conditions with love.\nThe children and adolescents graduate from the homes with the help of relatives that are ready to give them better living conditions; others graduate through adoption; and finally many graduate in autonomous processes, with their own means and more challenges than any other young people because they have to overcome their condition without the help of relatives. All the same, today we are witnesses that they are capable of finding meaning out of their pains and live in a mature way, assuming the challenges that life presents to them.\nCurrently we are three SVDs residing in the Mother Theresa of Calcutta home. We live with one group of adolescents; we animate formation workshops as well as being responsible for the management and the administration of the home. We play, share and live our mission helping these children and adolescents to discover that God has plans for their lives.\nPresident of the association: Una Mano Que Ayuda.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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@@ -0,0 +1,5 @@
+{"text":"Stained concrete floors for a modern basement with a. Mode concrete: hip and modern basement concrete floors. Epoxy shield basement floor coating canada sala. 33 best images about concrete floors on pinterest. Steps for easy painting basement floors homesfeed. Greatmats specialty flooring, mats and tiles: top 5. What to consider in choosing the right basement floor.\nAntique bakers cabinet sellers bakers cabinet. Backyard patios backyard patios ideas backyard patios. Mirrored bathroom vanities, mirrored bathroom vanity. Accent chairs to complement your upholstered bed. Waterproofing basement from inside [peenmediacom]. 10 frozen movie inspired kids#039; room decor ideas. Colorful kids rooms. Furniture : sauder bookcase with glass doors sauder desks. 30 brilliant diy bathroom storage ideas architecture. 46 paint colors farmhouse bathroom ideas round decor. Ceiling fan home log bedroom ceiling fans with lights.\nUpper kitchen cabinet height image to u. Diy filing cabinet desk northstory. Ana white kitchen buffet diy projects. Kitchen cabinets sizes standard base cabinet height. Standard kitchen cabinet dimensions house furniture. Rustic solid wood ceramic wine bottle storage buffet. 10 x 10 standard kitchen dimensions cabinet sense.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Bravo 4201-Series are easily the fastest desktop disc printers, dvd duplicators, and publishers in the world today. At just six (6) seconds to print each disc with 100% coverage in near-perfect quality, you'll be stunned at how fast your jobs will now get completed.\nIn fact, Bravo 4200-Series is up to 20 times faster than competitors for similar print quality*, making them the fastest desktop disc printers and publishers in the world.\nIn applications such as medical imaging and audio\/video-on-demand it is imperative that discs are dispensed out the front of the unit. On Bravo 4100-Series, it's an automatic, built-in feature. On some competitive units you have to manually open a door or a drawer every time \u2013 a huge inconvenience if you're doing it all day long.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The Circle of Security\u00ae is an innovative intervention program designed to improve the developmental pathway of children and their parents. Robert Marvin, at the University of Virginia in Charlottesville, and Glen Cooper, Kent Hoffman, and Bert Powell from Marycliff Institute in Spokane, Washington were the originators of this unique, evidence-based program.\nThe Circle of Security\u00ae started as a \"user-friendly\" description of Attachment Theory. It then integrated over fifty years of early child development research into a video-based intervention that strengthens parents' abilities to observe and improve their caregiving skills. Attachment theory, through the Circle of Security\u00ae, offers clear, individualized pathways for providing a secure relationship between parent and child.\nEvery child comes into the world seeking a secure relationship with her\/his caregivers. The Circle of Security\u00ae program helps promote that security.\nA secure attachment between child and caregiver is critical to a child's current and future well being. University-based research has shown that secure children have increased empathy, greater self esteem, better relationships with parents and peers, enter school more ready to learn, and are able to handle their emotions better than their less secure peers. As they grow older, secure children become less likely to live in poverty, have legal problems, or experience chronic emotional difficulties.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"NEW YORK, United States \u2014 A few weeks ago, I sat down for lunch with Ariana Boussard-Reifel founder of Mode Marteau, an online designer and vintage boutique, when it hit me that, it is possible to live a stylish and truly creative life in New York City! Now one might think that NYC is filled with creative people, which it is, but most of these people have a day job and a creative job. It is challenging in this expensive city to truly live an artistic life!\nAriana Boussard-Reifel has lived in NYC for over 10 years, having moved there shortly after college. Being a sculptor and painter from rural Montana, the big city lights were captivating and exhilarating! She began working in an art gallery and making her art on the side (a typical combination for most New Yorkers). As she was still new to the city, but an expert at shopping in used-clothing stores, she began combing charity shops, thrift stores and flea markets for stylish high-fashion outfits she could wear to work at the gallery. Knowing that she always had a knack for discovering designer clothing in unusual places, she began filling her closet with great finds. Soon her tiny apartment was exploding with clothes!\nSlowly, as a side-project, Boussard-Reifel began selling the clothing and accessories she had collected on eBay. Mind you, this was over 10 years ago when online resale was an emerging commerce. Soon enough though, eBay was becoming a full-time income. Boussard-Reifel realized that she had better access to fashion forward designer clothing as NYC is a trend-forward, high fashion city with women who have limited closet space thus, with the right eye it was easy to find beautifully made clothes, be they designer or vintage, at thrift stores and charity shops! Flipping Hermes ties, Chanel purses, and Ralph Lauren dresses allowed her to enjoy the hunt and make a living on her finds.\nOne day while digging through a bin of clothing, Boussard-Reifel was approached by a reality TV producer who wanted to start a show on thrift store shoppers who resold their finds for a profit. Being the perfect candidate, Boussard-Reifel, signed up and was filmed for the show. Although the show may never reach the public audience (the production is still in talks with airing the show) it forced Boussard-Reifel to formalise her business last year and create a brand. Thus the birth of Mode Marteau, a fashion forward designer resale online shopping destination.\nMode Marteau is a chance for Boussard-Reifel to connect with her clients and build a business and a brand behind her unique discoveries.\nAs Boussard-Reifel says, \"The Mode Marteau shopper is a woman with confidence, style, and the smarts to know that she doesn't have to pay retail to look exceptional\".\nVisit her website to see what she has discovered this week and if you are in NYC check out her antique and vintage collection at the Manhattan Vintage Fair on 25-26th October 2013. For all you lovely Fashion Globe readers, Mode Marteau ships internationally!","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"HTC has always been interested in developing products of Virtual Reality. HTC has designed Virtual Reality devices in the market that has been hugely popular amongst the gamers. HTC has once again come up with a very new Virtual Reality headset which can be used with the help of a PC called the Vive Cosmos.\nHTC had made a very brief appearance at the CES and during the presentation, they mentioned this technology and product of Virtual Reality they have been working with and will launch with the support of PC. This announcement has made a lot of people interested because there is a great number of people who love using PC and this will make them to use virtual reality devices to play different games and check out different apps.\nAccording to the news, the Vive Cosmos is one of the biggest mainstream Virtual Reality headsets from HTC. This headset is well designed and this is the reason that even if there are no external sensors, it still will be able to use fully tracked motion controllers. The best thing about the device is that it is extremely convenient and comfortable with easy setup options. This Virtual reality device can be used for both homes as well as mobile.\nHTC has still not announced the price point of the virtual reality headset and this has made a lot of fans curious. People still want to know the capabilities of the headset and so HTC came to Twitter and made an announcement that the virtual reality headset is coming soon. In the press release of the HTC of Vive Cosmos virtual reality headset, it was mentioned that the development kit will be coming in early 2019.\nIt is expected that the Vive Cosmos will first support in the PC and gradually, there will be updates available where this virtual reality headset from HTC will be able to support all the platforms available. It was in 2018 when HTC filed a trademark over the name Vive Cosmos and since then the speculations have started.\nIn the first week of January, everything was cleared after HTC came out and announced their Virtual Reality Headset. According to HTC, this virtual reality headset Vive Cosmos will be able to bring a revolution in the world of virtual reality.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"For years the mathematics books at Foyles bookshop in London had their own room. It was a strange place, to the uninitiated inexplicably yellow. It had its own quirks rules and legends. There were shelves whose books were not for sale and, should you find a book that was for sale, you had to try to sneak it out if you wanted to purchase books elsewhere before leaving.\nWhen I entered the room for the third time I was a PhD student in London. I had the practical purpose of finding a book I needed, but I became entranced. It became a regular place to visit, gaining familiarity and comfort. During hard times in my PhD and later jobs in London it acted as a refuge. At some point earlier memories returned.\nOld-School Foyles, but not the mathematics room. Do you have an image?\nAnalytic and Algebraic Topology of Locally Euclidean Parameterization of Infinitely Differentiable Riemannian Manifold.\nSome books I simply gazed at, others I bought simply for the magic of their titles. Those titles echo in my memory. Today some have become trusted friends, some sit mysteriously on my bookshelves having resisted numerous attempts on their secrets, others turn up like old acquaintances when I visit book shops.\nI did that recently, I was once again in Foyles. The mathematics section had moved once more. It was once again in a familiar room at the front of the building on the third floor. Had they come home (albeit sharing the space)? But wasn't the old maths room on the second floor? To my shame I could not remember clearly. I had grown used to the room being gone; it was a shock to find the details of my memory so weak. My internet skills failing me, I could not even find a record that gave the floor, worse, I could not find mention of the room at all. So I decided to write this.For me it makes concrete memories that seemed routine at the time, but now hold great importance, but perhaps I am not the only one? Maybe there are others who have fond memories of this room. If you do find this and remember please share your memories of this odd, impractical but special room.\nI mourn the room, but do realise that some things have to change. Today the nature of the book itself is changing, and with it the bookshop. Just opposite Foyles the space that used to be Borders bookshop is now taken up with TK Maxx. With the ability of the internet to deliver information and, electronic readers finally usable, the paper book finds competition it has never had before. Yet the bookshop, as I adore it, has been under threat for a long time. Borders itself along with Barnes and Noble represented the first assault, opening up the bookshop and making it easy to navigate. Then Amazon opened things up further, making it possible to easily find any book in print. Yet great bookshops, like Foyles, have survived, I have faith, there will be changes, but some of what we love in these stores will survive and perhaps some of what will be lost needs to go. Is it such a bad thing that cheap dectective and romance novels will no longer force trees to be cut for their paper?\nFor the moment therefore I try to regularly visit the bookshops I love and buy books from them. Not just for the books themselves but as a support for those wonderful shops. It makes a good excuse anyway!\nAs a regular visitor to Foyles I learnt certain routes around the building, mixing the stairs and elevators. It felt that a tiny deviation from the correct route could leave you in a different place entirely. It was occasionally a shock to realise that two points, that I had thought were in completely different parts of the building, were actually just around the corner from each other. Terry Pratchett describes this best with the concept of L-space, that all libraries, and bookshops in the world are connected both in space and time and, with the correct path, you can navigate to any of them. In the Discworld version of the burning fire of Alexandria a hairy arm is seem amongst the flames rescuing some of the greatest works.\n\u2190 Why not knot wire?\nRemember the woman who you had to take your books to so she could write the receipt which you'd take to the cashier so you could pay and get a stamp which you'd take back to her in exchange for the book?\nYes, I can remember putting a lot of effort into sneaking the books out of the room! You could normally buy them normally at the cashier.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"Further more, we have close realtionship with producers of dead burnt maganisiaand calcined kaolin du Dead Burnt Magnesite DBM90 Dead Burnt Magnesite is produced in the Rotary Kiln by sintering raw magnesite at a controlled temperature of 1750 degree centigrade.\nEstablished in 2009, Henan Fengde Machinery Manufacturing Co., Ltd. has been a leading name in offering top notch Cement Plant Machinery.Located in Zhengzhou, Henan, we offer the best quality Kaolin Limestone Rotary Kiln to our customers at best prices in the industry.\nVarious applications of kaolin require calcination to enhance clay mineral properties and to provide added value to the material. Calciner furnaces such as rotary kilns and multiple hearth furnaces (MHF) are widely used in industry for the calcination of kaolin.\nKaolin Processing Plant. Kaolin Processing Plant, Wholesale Various High Quality Kaolin Processing Plant YUHONG 250-500TPD Lime rotary kiln, Active Lime Processing Plant . China made kaolin processing plant\/kaolin powder processing plant for sale Supply vietnam filtering\/drying\/grinding one stop service for kaolin processing plant.\nGypsum Rotary Kiln, Wholesale Various High Quality Gypsum Rotary Kiln Products from . 2014 China energy saving large capacity kaolin rotary kiln burner. Chat Online Clay Rotary Kiln, Clay Rotary Kiln Suppliers and Manufacturers at .\nAs a famous rotary kiln manufacturer, Zhengzhou Taida can produce multiple rotary kiln equipment to meet different processing demands of customers. Kaolin rotary kiln. Kaolin calcination rotary kiln (bauxite calcination rotary ki. Metallurgy rotary kiln.\nKaolin (china clay) is a hydrated aluminium silicate crystalline mineral (kaolinite Al 2 Si 2 O 5 (OH) 4), formed over many millions of years by the hydrothermal decomposition of granite rocks.Rocks that are rich in kaolin or kaolinite are known as china clay or white clay.\ncement lime calcination BONY offers a wide range of refractory materials meeting the constraints of calcination processes Mineral calcination rotary kilns producing aluminas, chamottes, kaolin, etc.\nkaolin ore rotary kiln price in nigeria digitalone.co.in. iron ore for kaolin in cameroon vibrating sieve separator. calcined kaolin is an aluminosilicate material produced by heating natural kaolin to high temperatures in a kiln this silica kaolin . Coke dryerPetroleum coke dryerCarbon coke dryerCoke .","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"2. Quarter the Cabbage, discarding any tough or wilted Leaves. Plunge into boiling water. When water returns to a boil, as 1 TB of salt. Boil Cabbage about 10 minutes uncovered. Refresh it in a colander under cold running water. When cool, separate the Leaves and spread them out on paper towels and blot dry.\nWhen they are thoroughly dry, sprinkle them with a little Salt & Pepper and about 2 tsp of Cumin. Set aside.\n3. Saute chopped Onions gently in the Oil for about 5 minutes. Season with Salt & Pepper and cook until the Onions are soft and slightly brown. Set aside in a large bowl.\n4. In the same skillet, brown the sausage meat and drain on absorbent paper. Cut the boiled Ham into tiny pieces. Stir the Sausage and the boiled Ham into the Onions. Beat the Eggs with the remaining Cumin, Allspice and Paprika, and add to the Meat mixture. Set aside.\n5. Peel & core the Apples and cut into 1\/4\" dice. Rub a casserole with 1 TB Oil. Line the bottom and sides with a layer of Cabbage Leaves and spoon in a little Heavy Cream. Then put a layer each of Apples, Cabbage Leaves, half the meat mixture, spooning some Cream between each layer. Finish the casserole the same way, filling it to the top, and finishing with a layer of Apples and a layer of Cabbage Leaves.\n6. Cover the casserole and bake in the preheated oven for 1\/2 hour. Then reduce the heat to 350 degrees and finish cooking for 1-1\/4 hours. The mixture will be very smooth and tender.\n7. Plate as a one dish dinner.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The phrase \"valley of death\" sounds very ominous \u2013 and it is. It is the phrase used for the time (and resources) between basic research and commercial operation to move projects out of the laboratory and into the marketplace.\nThe Fats and Proteins Research Foundation (FPRF) is focusing on commercialization of promising research. The primary goal of FPRF projects has been to publish scientific data that could be used to advance the knowledge of rendering processes, the use of products in animal diets, and the quality of fats and proteins. That has dramatically changed with several projects at the Animal Co-Products Research and Education Center (ACREC) at Clemson University having some possibility of patentability or commercialized product. FPRF members fund research that develops the underlying science for groundbreaking projects, but there is an inherent challenge to get these projects to marketplace.\nResearchers tend not to know how to bridge the gap between research and business as that is not their role or training. Many are also not interested in commercialization because the usual university reward and advancement systems stress publication over implementation. One ACREC project that has come the furthest along the commercialization path is a novel antioxidant developed by Drs. Alexey Vertegel and Vladimir Reukov. Both researchers realized there was a need in the marketplace for a new antioxidant that could prevent rancidity and provide a longer shelf life in rendered products and pet food. The antioxidant market is a large one and for good reason. Most rendered products are not refrigerated and require antioxidant application to stay fresh.\nVertegel and Reukov were not daunted by taking a path most researchers avoid \u2013 forming a business called VRM Labs. The two researchers created a product named \"Prot-X,\" which is a potent natural antioxidant similar to those already present in the body. Vertegel and Reukov developed a proprietary production process from animal or poultry blood that is as efficient as synthetic antioxidants. All components used in production are designated by the Food and Drug Administration as \"generally recognized as safe,\" which is essential in the marketplace. The production cost is low so the cost to the customer can be competitive with that of current natural antioxidants. The product also appears to have some antimicrobial properties in early trials.\nThe path to marketplace can be rocky even for cost-effective, promising products. FPRF funded four studies developing this antioxidant and the intellectual property belongs to Clemson University. VRM Labs has obtained an exclusive license for the technology from Clemson with half the funds the product generates being recycled back into ACREC where they will be available for future rendering research. High-value projects like this one could significantly increase ACREC funding for more rendering research.\nVertegel and Reukov realized they needed the assistance of someone who knew more about starting a business in the animal feed industry so they teamed up with Dr. David Meisinger, executive director, US Pork Center of Excellence, and created VRM Labs. In 2014, the team collaborated with Iowa State University to examine scaling up the process. Iowa State has a pilot plant suited to larger extractions and experiments and they were successful in making large quantities of the antioxidant. However, the next two attempts failed to optimize the process and improve yield as expected, but efforts kept going. Each failed attempt added to the base of knowledge about industrializing the process.\nYet all of these attempts take money and time, making it difficult for such a small business to get off the ground. Vertegel and Reukov spent much time writing grants for small businesses and approaching \"angel investors\" that have been quite successful, with the company currently valuated at $3.3 million. The product has won or been a finalist for several awards, including winning the Asia Pacific Ag Innovation challenge and the 2014 InnoVision Award in the small business category. All of these awards also bring recognition to FPRF.\nRegulation is also a burden that can be costly and time-consuming to bring new products to market. Meetings with government officials in Washington, DC, are often required and can be problematic for a start-up. These trips take time and money, and must be repeated during the process.\nThe valley of death is a challenge faced by universities, research centers, and granting agencies. FPRF and ACREC are focusing on solutions. Most researchers are not interested in developing a start-up business to market inventions, and established marketers and companies are reluctant to pay for inventions only proven in a lab. FPRF's budget is well-suited to fund basic research underlying patentable new innovations. However, enthusiastic inventors along with FPRF support beyond the initial funding can bring in venture capital and eventually result in a home run.\nWhat has been the biggest hurdle with bringing your new antibiotic to commercialization and what advice would you give researchers just beginning this process?\nReukov: For me, the biggest hurdle was to find an optimal testing protocol that will suit all industries. My advice is that if your technology requires regulatory approval, start talking to regulatory agencies as early as possible.\nVertegel: From my perspective, getting funding. My advice would be to do some entrepreneurial training, such as with the National Science Foundation (NSF) Innovation Corps (I-Corps), and have good legal support, which is important for negotiations about license and investments.\nMeisinger: I'll answer a different way. First, we were extremely fortunate to find a legal firm that catered to agricultural start-ups that also assumed part of the risk while in early development. They helped us to form and register a new company, including the vesting and shares process, licensing of the technology, the patents, and confidentiality issues with other companies.\nSecondly, we were again very fortunate to receive a NSF I-Corps grant that forced us to do market development in the most deliberate and structured way imaginable. We ended up talking to 137 potential customers and partners that led us to completely rethink our customer value proposition.\nI think the biggest challenges are to properly set up the company as a legal entity, to develop a sound business plan and business prospectus, and to do a very robust market development thought process and plan.\nThose are the primary components of my advice to anyone beginning this process. It is a very long and detailed path to commercialization that requires endurance and perseverance.\nFocus Shifting Away from Biofuels in Europe?","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"This study provides an overview of the global water sector in 2016, highlights key water sector trends and emerging opportunities moving into 2017, and offers broad strategies for capitalization.\nThe municipal segment continued to dominate the global water sector revenues in 2016. However, the regional revenue contributions underwent significant change as large international participants moved out of the slowing markets in Brazil, Russia, India, and China (BRIC). These participants have set their sights on frontier markets which offer high growth potential, albeit at an increased business risk.\nThe competitive landscape is being shaped by the push for a circular water sector, the increasing adoption of smart infrastructure, and the emergence of new business models. In 2016, the market witnessed the active consolidation of participants in an effort to capitalize on these trends.\nOverall, the focus of participants worldwide was on gaining new clients by strengthening and expanding their product and service portfolio. However, their strategies differed based on their current strengths and capabilities.\nThe market environment is seeing rapid change due to market forces and trends focussed on improving the cost optimization and resource efficiency of water and wastewater services. Increasingly scarce water resources and a lack of investment in the sector have made utilities reconsider the fundamentally flawed system of water rebates. Political factors permitting, utilities are choosing to ensure long term sustainability of operations with more aggressive water pricing and increased metering of water connections.\nOther measures being adopted by the industry at large include circularization and decentralization of treatment systems, restructuring of utility functions, privatization of utilities, and the adoption of new business models.\nThe market trends are analyzed for the next year, with the base year being 2016. This study has a global scope and includes the municipal water and industrial water markets and its sub segments including design and engineering, operations and maintenance, and treatment technologies. The market forces have been categorized and discussed under three categories: Transformational Trends, Technological Trends, and Emerging Business Models. Companies mentioned in this outlook study include Arad, Huawei, Sasakura, Sensus, Suez, Veolia, and Xylem.\n\u2022 What did the global water market look like in 2016?\n\u2022 What are some of the macro and micro trends and what are their implications on the market landscape?\n\u2022 What are some key growth opportunities for market participants?\n\u2022 How can companies capitalize on these growth opportunities?","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"Adding Products: How do I set up my product's Meta Tags?\nMeta Tags are elements of HTML coding that contain informational details about the page's content. Many search engines use this data to catalog web pages and return them as search results. This is part of the proper search engine optimization (SEO) process and can vastly improve your site's rankings in search engine results.\nBy default, your 3dcart store will take the product's Name, Description and Keyword fields (specified in the Information Tab) and use these fields to create basic meta-tags for your product listings. However, you may want to manually configure your product's meta-tags and SEO parameters to have more control over how the products are cataloged. The product tab labeled \"Meta Tags\" is where this can be done.\nBy default, your 3dcart store will take the product's name and use it in the page's title bar located at the top left of your browser window. However, if you'd like to specify your own title for the product, it can be done in this section.\nBy default, your 3dcart will take the product's name (from the Information Tab) and apply it to the product's HTML page filename. However, since the file names on 3dcart are database driven, the filename will also contain catalog ID information. For example, a product with the name \"T-Shirt-White\" will generate a filename of T-Shirt-White_p_[catalog_id#].html. If you'd like a more practical name for your product's page, you can configure this in the \"Custom File Name section.\nFurthermore, when specifying the custom page name, the page must have either an .htm or .html extension on it to work properly.\nUse this field to specify a 301 redirect for the product. This can be useful if the product's listing previously had very good SEO ranking but is now discontinued. Rather than sacrificing the previous ranking, the Redirect Link can be used to link the product's listing to a different item. Perhaps one that not discontinued or otherwise unavailable.\nAs stated, your 3dcart store will take your product's description and keywords information and generate meta-tag keywords from these areas in the Information Tab. However, if you'd like to tailor your meta tags yourself, they may be placed in this section. These can be entered either manually, or by using the Tag Wizard if you are not comfortable with HTML coding.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"This year's event will specifically focus on innovations within the field that has the potential to drive the pharmaceutical industry into a new era of medicines, with optimisation of the RandD process to become cheaper, faster and increasing the likelihood of drug efficacy and success. These are some of the major obstacles within drug discovery, as the process is overall long, expensive and often potential drugs will fail late in clinical trials.\nThe event will also focus on novel techniques that can be implemented within the field today that identify new druggable targets and possibly open new therapeutic areas within clinic and also look at various developments within the field, guiding companies on how they can best utilise the newest technologies and drug discovery modalities to develop new medicines, reduce their RandD cost, timelines, and ultimately, increase their medicine output for commercial success.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"I know I've reblogged this before, but I think it is a great poem and many people enjoyed this last time. Here's one for all the moms that \"want to remember\" and know that special times with little ones never really last for very long. Thank God for memories! Enjoy!\nI wrote this just recently as I started a new job and seemed I would never get back to my drawing again. I get depressed and sullen when I can't get back to the drawing board and express my emotions in art. It's just a part of me.\n*I've come to say goodbye.\nAlthough I will think of you often, I have to grow up now and think of other things.\ngiving me the hope that I had something more to offer in my lifetime, so I wouldn't feel so dead inside.\nliving a life full of creativity and art and making a difference in the world.\nYou will forever be on my mind, but I will try hard to forget you.\nlike schedules, appointments and the daily rush.\nSo see, it won't be so hard to forget you.\nBut you will always be a part of me and I know the memory of you will come out in random times of quietness and solitude.\nbut I guess it wasn't meant to be, you and I.\neven the time to our relationship, so you could grow the way you should have.\nand trying to find someone to bring this all together.\nSo goodbye dream. Goodbye for now.\nI'm grateful you came into my life when you did.\nand what could've been, and somehow put us back together.\nAnd maybe then they will see our relationship wasn't \"all for nothing\".\nI just wont be here to see it\u2026 and that's okay.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"MISSION STATEMENT: The Central City Police Department exists to serve all people within our jurisdiction with respect, objectivity and compassion. We are pledged to the prevention of crime and the protection of life and property; the conservation of peace, order and safety; the enforcement of laws and ordinances; and the safe guarding of contitutional rights. With community service as our cornerstone, we are driven by objectives to promote the quality of life, investigation of problems as well as incidents, seeking solutions, and nurturing a sense of security for the residents and visitors of the community. We cultivate public trust by holding ourselves to the highest standards of performance and ethical conduct. To perform this mission, the Central City Police Department is dedicated to providing a quality work environment and the development of its members through effective training and leadership.\nThe Central City Police Department consists of a Police Chief, Police Lieutenant, 3 Officers and a Secretary. We maintain office hours from 8:00 a.m. to 5:00 p.m., Monday through Friday. The office can be reached at 308-946-3003 during these office hours. Non-emergency calls after hours can be made to 308-946-2900 (Merrick County Sheriff). All emergency calls should be made to 911.\nNebraska Crimestoppers will accept anonymous tips regarding criminal cases and may provide a reward for that information. When you call, the staff members will not ask for the caller's name. Instead they will assign a Nebraska Crime Stoppers identification code number to the person, and obtain the information, thereby maintaining your anonymity. Call Crimestoppers at 1-800-422-1494 or log into the link above to submit online tips.","meta":{"redpajama_set_name":"RedPajamaC4"}}
+{"text":"The Super Soaker Quick Blast is a novel pump-action blaster released in 2008 by Hasbro Inc. While a full pump yields a solid stream, a partial pump actually ends up storing pressure within the blaster. This makes for interesting stream performance from the Quick Blast.\nThe Quick Blast features a single, slightly larger than average nozzle. Upon firing, the nozzle produces a respectably thick stream. The intriguing part is, unlike typical piston-based blasters, the Quick Blast will only fire once adequate pressure is applied on the nozzle valve. If one pulls the pump slowly, the blaster will not fire immediately, instead slowly building up pressure within its small pseudo-pressure chamber. When optimal pressure is reached, the nozzle valve snaps open, unleashing a potent stream. One single full pump is enough to get the blaster to fire. However, for those unable to push as hard on the pump, stream performance will still be quite good. When the nozzle valve is in its open position, force applied to the pump affects stream speed to some degree. What this nozzle prevents are dribble shots from a slowly pulled pump.\nOne minor drawback is that there is no manual way to open the nozzle valve after use. Thus, the Quick Blast must be air-pumped several times, generating mist shots, in an attempt to flush out the internal pressure chamber. This makes it rather difficult to properly dry out the blaster after use.\nAs noted already, the Super Soaker Quick Blast is a piston-based blaster, but it not necessaily fire from the nozzle with every pump. Despite not having a trigger, the Super Soaker Quick Blast has an internal spring-based pressure chamber that controls the nozzle valve. Enough water (or air, if cleaning) must be pumped into the pressure chamber before the blaster will fire. That said, one full length pump will push enough water into the pressure chamber to trigger the activation of the nozzle valve. Pumping, itself, is smooth and the pump pushes a respectable amount of water per cycle. The pump grip has some texturing and has a hooked shape, making it easy hold and less likely to slip from one's hands even when wet. Thanks to the Quick Blast's nozzle valve, force of pumping does not directly translate into stream performance, with slow pumping still able to produce a relatively strong stream, though the firing will be delayed.\nThere is no manual trigger on the Quick Blast. The grip, however, has a good size and length, accomodating even the largest of hands comfortably. The grip features some light texturing as well on its surface, making it fairly secure to hold.\nThe reservoir on the Quick Blast holds a good amount of water for a blaster of its size. The choice to use a screw-on bottle with a long intake tube is a little odd as a fixed reservoir with a cap would have made for a more solid design. The intake tube can make use of the majority of the reservoir's contents, but cannot use the full volume. As well, due to the reservoir's placement with respect to the grip, the Quick Blast feels rather back-heavy when completely filled. The tail fin on the reservoir is strictly ornamental. Unforunately, on the model tested, the tail fin also rotated freely if turned, thus could not be used to assist in reservoir attaching or removal.\nAs a whole, the Super Soaker Quick Blast is an interesting, decent, light, piston-based blaster. Thanks to its nozzle valve, the Quick Blast virtually always produces a good-powered stream (though it is possible to make the stream dribble if one tries). The main drawback is that there is a brief delay between pumping and stream generation. As well, if not enough pressure is generated on an incomplete pump, the Quick Blast will not fire at all. This can be of benefit for those who cannot pump as forcefully as streams from the Quick Blast have a minimum force to them. Then again, in the hands of an experienced water warrior, the Quick Blast can still be quite effective for its size. Overall, the Quick Blast can make for a great back-up or last resort blaster as well as a good option for small engagements or even scouting missions. Of course, versus larger water blasters capable of producing continuous streams, the Quick Blast's utility meets its limit.\nSimple styling, clean lines, and good solid feel to the soaker. Decent pump volume and reservoir capacity. Dribble shots virtually eliminated.\nPiston-based; continuous streams not possible. Delayed or even aborted firing if not enough pressure generated from pumping. Difficult to empty the pressure chamber; no manual way to open the nozzle valve. Screw-on bottle-type reservoir slows refilling. No strap.","meta":{"redpajama_set_name":"RedPajamaC4"}}
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+{"text":"Use the Windows Remote Target Connector to manage local Windows accounts, and the passwords for local Windows services and scheduled tasks. To manage Active Directory accounts, we recommend using the Active Directory Connector. The Windows Remote Target Connector is an alternative to the Windows Proxy, but does not require installation on each target server.\nNote: Windows Remote connector might incur extra overhead during discovery and password changes for services and scheduled tasks.\nThis connector uses Samba commands and remote Windows API calls to make updates to the account, services, and scheduled tasks passwords.\nNote: If the guest account in the domain or on the target server is enabled, the Windows Remote connector can appear to verify the password of the target account though the account does not exist on the target server. Disable the guest account in the domain or on the target server to avoid this false password verification.\nIf User Access Control (UAC) is enabled, and the Windows Remote administrator is a \"local\" admin on the target server, follow these steps. Set this registry value on the target server for the Windows Remote connector to have access to perform SMB and WMI operations there.\nThe Windows Remote Connector can be run in the context of local system. This scenario allows successful updates to the local accounts, services, and scheduled tasks.\nTo enable management of local Windows accounts and the passwords on Windows services and scheduled tasks, the Windows Remote Administrator account that is added in CA Privileged Access Manager must be a member of the Local Administrator group on the server hosting the Target Account being managed.\nFor information about setting up Windows Remote Connector using the UI, see Configure Windows Remote Target Accounts.\nUse the following more parameters when using the CLI to add a target application that uses the Windows Remote target connector.\nSpecify the type of account to use.\nThe type of account being managed.\nThe Windows domain for the managed accounts.\nThe Windows domain for the managed accounts. This attribute exists only for backwards compatibility. We recommend using Attribute.domainName instead.\nDetermine the level to which DNS is used.\nThe host names of the DNS servers to use.\nRequired if Attribute.useDNS is set to specifiedDNS none Comma separated list of DNS server host names.\nProvide a comma separated list of domain controllers.\nRequired if Attribute.useDNS is set to specifiedServers none Comma separated list of valid domain controllers.\nThe Active Directory site. This parameter is only used if Attribute.useDNS is set to retrieveDNS or specifiedDNS. If a value is given, Credential Manager uses the value to narrow the search for domain controllers, using the specified name.\nUse the following parameters when using the CLI to add a target account that uses the Windows Remote target connector.\nSpecify the extension type to use.\nSpecify whether to use the target account or a different account to perform password change requests.\nSpecify which other account to use to perform password change requests.\nA valid target account ID.\nMultiple services are delimited by the | character.\n