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The Pass to which Szŭ Ma-chien represents Lao-tzŭ as going, and where he met with Yin-hsi 尹喜, is said in a note to this passage to be probably Han-ku-kwan 函谷關, the present Ling-pao 靈寶 in the extreme west of Honan, and on the south bank of the Yellow River. The Pass and its keeper have since become famous in the legendary and poetic literature of China. This is the last historical notice that we have of Lao-tzŭ. He left the Pass, having enriched the keeper with the 81 chapters he had composed on Tao and Virtue, and went away. “No one knows his end.” We may hope, however, that he died a peaceful, happy death, in a good old age, having attained a clear insight into the nature of Tao 道 and Tê 德.

According to the Lao-tzŭ Lie Chuan 老子列傳 of Szŭ Ma-chien,ssss1 Lao-tzŭ left a son named Tsʽung 宗, who became a high military officer under the chief of Wei 微, and was appointed to the feudal dependency Tuan-kan 段干. His descendants were living in the time of the Han 漢 dynasty in the 2d century B.C.

Such is the sum of the probably true information which I have succeeded in obtaining about this remarkable man. Many things that we would have liked to know about him are wanting, and part of what we have seems uncertain. In his birth and in his death he was mysterious, and through all his life he seems to have courted obscurity. He tells us himself that he appeared to mankind stupid and helpless, but that he had within himself precious treasures of which the world did not know.ssss1 To me he seems to have been a kind and gentle old philosopher, who thought more of what was beyond this world than about what was in it. I cannot find in him those traits of moroseness and cynicism which others have found, nor any trace of the jealousy and spite with which he is said to have regarded Confucius.ssss1 Chu-hsi (朱熹) or Chu fu tzŭ, represents him as a man standing aloof from the ordinary ways of men, loving neither their sounds nor their sights, and not living an official life.ssss1 Confucius himself refers to Lao-tzŭ with affectionate respect, and quotes his opinions as sufficient answers to the questions of his own disciples. He speaks of him as extensively read in antiquity and acquainted with the present, as having penetrated to the sources of Rites and Music, and as understanding what belonged to Tao and Tê (道德之歸).ssss1 The old man who thought that in troubled times, like those in which they were living, men of wisdom and virtue ought not to make a display of those qualities, but rather to appear to the world destitute of them, when he found his former pupil parading the kingdom with a crowd of disciples (one of whom acted as his car driver), going from court to court admonishing and scolding the chiefs, thought it his duty to give the youthful reformer a sharp reproof and an earnest warning. His advice was excellent, and Confucius found out at last that the restoration of peace and good government to a country was not to be effected so easily as he had thought, even though the preacher of reform dressed unimpeachably, ate and drank only the best he could get, had an excellent ear for music, and knew the decrees of Heaven.