Dao de jing

The most important Taoist text is the “Tao te ching” (“Dao de jing”, “The Way and Its Power”), a 5000-character synopsis of Taoist beliefs reportedly written by Lao-tzu shortly before he died. This short book was divided into eighty-one chapters in the traditional edition ad was the inspiration for a primarily philosophical form of Taoism. It is very different from the Confucian Analects.

According to Columbia University’s Asia for Educators: The “Tao te ching” is a compilation reflecting a particular strain of thought from around 300 B.C. It is traditionally attributed to a mysterious character known as Laozi (“the old master”). There is no evidence that such a person existed at all. As best as we can tell, the text was written by several authors over a period of time roughly around the third century B.C. The Daodejing has been tremendously popular. It exists in several different versions and became one of the bases of both the philosophy of Daoism and the related but distinct Daoist religion. Like the Confucian Analects, the Mencius, the Han Feizi, and others, the Daodejing is the product of that period in Chinese history when the kings of the Zhou dynasty had lost all real authority and their kingdom had disintegrated into a coterie of feudal states that squabbled and fought with one another in evershifting arrangements of alliances and enmities.” [Source: Asia for Educators, Columbia University, Primary Sources with DBQs, afe.easia.columbia.edu <|>]

Dr. Robert Eno of Indiana University wrote: The “Tao te ching” “as we have it today appears to be a composite text which reached something like its final form during the third century B.C., but much of which existed perhaps a century earlier. Its author is said to have been a man named Laozi, or the “Old Master.” Despite the fact that we have a great deal of very specific biographical information about Laozi, including accounts of how Confucius studied with him, it is very unlikely that there ever was any one person known by such a name or title who authored the book we now possess. Instead, the power of the book itself has attracted a collection of legends which coalesced into the image of the Old Master, an elusive and transcendent sage of the greatest mystery. [Source: Robert Eno, Indiana University indiana.edu /+/ ]

“The text takes its name from two key concepts within it. In Confucianism, the “Dao” (or the “Way”) refers to the teachings and institutions of sages from the past. In the “Tao te ching” it refers to a cosmic force governing all Nature. The essence of this force cannot be captured in words; in fact, human language, with its narrow definitions, hides rather than reveals the Truth of the universe..therefore, Daoism tends to see speech as the enemy of knowledge. Because the word tao also means “to speak,” Daoists sometimes refer to the Dao as a Word beyond the realm of human words.

The term “te” refers to a type of charismatic virtue or earned social leverage that individuals were thought sometimes to possess. An early use of the word denoted the prestige of a patrician whose wealth and accomplishments had created in others a sense of awe or genuine debt, such that they served him willingly. Confucians used the term to denote the sort of inner moral virtue that they believed spontaneously attracted people and led them towards ethical improvement. In certain religious contexts, de referred to mysterious powers that individuals might possess, and various types of self-cultivation schools referred to accomplishments engendered by their training regimens as te. /+/

“There are innumerable translations of the Tao de jing Among the most reliable is D.C. Lau’s (Penguin Books, 1963; rev. ed. Hong Kong: 1989). We now have recovered partial or nearly complete manuscript versions of the “Dao de jing” from the late fourth and mid-second centuries B.C., and scholars’ views of the text are continually evolving.” /+/

Good Websites and Sources on Taoism: Robert Eno, Indiana University indiana.edu; Religion Facts Religion Facts Religious Tolerance religioustolerance.org ; Stanford Education plato.stanford.edu ; Taoist Texts Chinese Text Project ; Taoism chebucto.ns.ca ; Chad Hansen’s Chinese Philisophy hku.hk/philodep

Good Websites and Sources on Religion in China: Chinese Government White Paper on Religion china-embassy.org ; United States Commission on International Religious Freedom uscirf.gov/countries/china; Articles on Religion in China forum18.org ; Wikipedia article Wikipedia ; Council of Foreign Relations cfr.org ; Brooklyn College brooklyn.cuny.edu ; Religion Facts religionfacts.com; Religious Tolerance religioustolerance.org ; Stanford Encyclopedia of Philosophy stanford.edu ; Academic Info academicinfo.net ; Internet Guide to Chinese Studies sino.uni-heidelberg.de

Chapter 1

The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.

Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.

These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets.

Chapter 2


The whole world recognizes the beautiful as the beautiful, yet this is only the ugly;
the whole world recognizes the good as the good, yet this is only the bad.

Thus Something and Nothing produce each other;
The difficult and the easy complement each other;
The long and the short off-set each other;
The high and the low incline towards each other;
Note and sound harmonize with each other;
Before and after follow each other.

Therefore the sage keeps to the deed that consists in taking no action and practises the teaching that uses no words.

The myriad creatures rise from it yet it claims no authority;
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It accomplishes its task yet lays claim to no merit.

It is because it lays claim to no merit
That its merit never deserts it.

Chapter 3

Not to honor men of worth will keep the people from contention;
not to value goods which are hard to come by will keep them from theft;
not to display what is desirable will keep them from being unsettled of mind. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

Therefore in governing the people, the sage empties their minds but fills their bellies, weakens their wills but strengthens their bones.
He always keeps them innocent of knowledge and free from desire, and ensures that the clever never dare to act.

Do that which consists in taking no action, and order will prevail.

Chapter 4

The way is empty, yet use will not drain it.
Deep, it is like the ancestor of the myriad creatures.

Blunt the sharpness;
Untangle the knots;
Soften the glare;
Let your wheels move only along old ruts.

Darkly visible, it only seems as if it were there.
I know not whose son it is.
It images the forefather of God.

Chapter 5

Heaven and earth are ruthless, and treat the myriad creatures as straw dogs;
the sage is ruthless, and treats the people as straw dogs.

Is not the space between heaven and earth like a bellows?
It is empty without being exhausted:
The more it works the more comes out.

Much speech leads inevitably to silence.
Better to hold fast to the void.

Chapter 6

Chapter 6

The spirit of the valley never dies.
This is called the mysterious female.
The gateway of the mysterious female
Is called the root of heaven and earth.
Dimly visible, it seems as if it were there,
Yet use will never drain it.

Chapter 7

Heaven and earth are enduring.
The reason why heaven and earth can be enduring is that they do not give themselves life.
Hence they are able to be long-lived.

Therefore the sage puts his person last and it comes first,
Treats it as extraneous to himself and it is preserved.

Is it not because he is without thought of self that he is able to accomplish his private ends?

Chapter 8

Highest good is like water.
Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

In a home it is the site that matters;
In quality of mind it is depth that matters;
In an ally it is benevolence that matters;
In speech it is good faith that matters;
In government it is order that matters;
In affairs it is ability that matters;
In action it is timeliness that matters.

It is because it does not contend that it is never at fault.

Chapter 9

Rather than fill it to the brim by keeping it upright
Better to have stopped in time;
Hammer it to a point
And the sharpness cannot be preserved for ever;
There may be gold and jade to fill a hall
But there is none who can keep them.
To be overbearing when one has wealth and position
Is to bring calamity upon oneself.
To retire when the task is accomplished
Is the way of heaven.

Chapter 10

Taoist immortal Magu

When carrying on your head your perplexed bodily soul
Can you embrace in your arms the One and not let go?
In concentrating your breath can you become as supple
As a babe?
Can you polish your mysterious mirror
And leave no blemish?
Can you love the people and govern the state
Without resorting to action?
When the gates of heaven open and shut
Are you capable of keeping to the role of the female?
When your discernment penetrates the four quarters
Are you capable of not knowing anything?

It gives them life and rears them.

It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It is the steward yet exercises no authority.
Such is called the mysterious virtue.

Chapter 11

Thirty spokes share one hub.
Adapt the nothing therein to the purpose in hand, and you will have the use of the cart.
Knead clay in order to make a vessel.
Adapt the nothing therein to the purpose in hand, and you will have the use of the vessel.
Cut out doors and windows in order to make a room.
Adapt the nothing therein to the purpose in hand, and you will have the use of the room.

Thus what we gain is Something, yet it is by virtue of Nothing that this can be put to use.

Chapter 12

The five colors make man's eyes blind;
The five notes make his ears deaf;
The five tastes injure his palate;
Riding and hunting
Make his mind go wild with excitement;
Goods hard to come by
Serve to hinder his progress.

Hence the sage is
For the belly
Not for the eye.

Therefore he discards the one and takes the other.

Chapter 13

Favor and disgrace are things that startle;
High rank is, like one's body, a source of great trouble.

What is meant by saying favor and disgrace are things that startle?
Favor when it is bestowed on a subject serves to startle as much as when it is withdrawn.
This is what is meant by saying that favor and disgrace are things that startle.
What is meant by saying that high rank is, like one's body, a source of great trouble?
The reason I have great trouble is that I have a body.
When I no longer have a body, what trouble have I?

Hence he who values his body more than dominion over the empire can be entrusted with the empire.
He who loves his body more than dominion over the empire can be given the custody of the empire.

Chapter 14


What cannot be seen is called evanescent;
What cannot be heard is called rarefied;
What cannot be touched is called minute.

These three cannot be fathomed
And so they are confused and looked upon as one.

Its upper part is not dazzling;
Its lower part is not obscure.
Dimly visible, it cannot be named
And returns to that which is without substance.
This is called the shape that has no shape,
The image that is without substance.
This is called indistinct and shadowy.
Go up to it and you will not see its head;
Follow behind it and you will not see its rear.

Hold fast to the way of antiquity
In order to keep in control the realm of today.
The ability to know the beginning of antiquity
Is called the thread running through the way.

Chapter 15

Of old he who was well versed in the way
Was minutely subtle, mysteriously comprehending,
And too profound to be known.
It is because he could not be known
That he can only be given a makeshift description: [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

Tentative, as if fording a river in winter,
Hesitant, as if in fear of his neighbors;
Formal like a guest;
Falling apart like the thawing ice;
Thick like the uncarved block;
Vacant like a valley;
Murky like muddy water.

Who can be muddy and yet, settling, slowly become limpid?
Who can be at rest and yet, stirring, slowly come to life?
He who holds fast to this way
Desires not to be full.
It is because he is not full
That he can be worn and yet newly made.

Chapter 16

I do my utmost to attain emptiness;
I hold firmly to stillness.
The myriad creatures all rise together
And I watch their return.
The teaming creatures
All return to their separate roots.
Returning to one's roots is known as stillness.
This is what is meant by returning to one's destiny.
Returning to one's destiny is known as the constant.
Knowledge of the constant is known as discernment.

Woe to him who wilfully innovates
While ignorant of the constant,
But should one act from knowledge of the constant
One's action will lead to impartiality,
Impartiality to kingliness,
Kingliness to heaven,
Heaven to the way,
The way to perpetuity,
And to the end of one's days one will meet with no danger.

Chapter 17

The best of all rulers is but a shadowy presence to his subjects.
Next comes the ruler they love and praise;
Next comes one they fear;
Next comes one with whom they take liberties.

When there is not enough faith, there is lack of good faith.

Hesitant, he does not utter words lightly.
When his task is accomplished and his work done
The people all say, 'It happened to us naturally.'

Chapter 18

When the great way falls into disuse
There are benevolence and rectitude;
When cleverness emerges
There is great hypocrisy;
When the six relations are at variance
There are filial children;
When the state is benighted
There are loyal ministers.

Chapter 19


Exterminate learning and there will no longer be worries. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

Exterminate the sage, discard the wise,
And the people will benefit a hundredfold;
Exterminate benevolence, discard rectitude,
And the people will again be filial;
Exterminate ingenuity, discard profit,
And there will be no more thieves and bandits.

These three, being false adornments, are not enough
And the people must have something to which they can attach themselves:
Exhibit the unadorned and embrace the uncarved block,
Have little thought of self and as few desires as possible.

Chapter 20

Between yea and nay
How much difference is there?
Between good and evil
How great is the distance?

What others fear
One must also fear.

The multitude are joyous
As if partaking of the offering
Or going up to a terrace in spring.
I alone am inactive and reveal no signs,
And wax without having reached the limit.
Like a baby that has not yet learned to smile,
Listless as though with no home to go back to.
The multitude all have more than enough.
I alone seem to be in want.
My mind is that of a fool - how blank!
Vulgar people are clear.
I alone am drowsy.
Vulgar people are alert.
I alone am muddled.
Calm like the sea;
Like a high wind that never ceases.
The multitude all have a purpose.
I alone am foolish and uncouth.
I alone am different from others
And value being fed by the mother.

Chapter 21

In his every movement a man of great virtue
Follows the way and the way only.

As a thing the way is
Shadowy and indistinct.
Indistinct and shadowy,
Yet within it is an image;
Shadowy and indistinct,
Yet within it is a substance.
Dim and dark,
Yet within it is an essence.
This essence is quite genuine
And within it is something that can be tested.

From the present back to antiquity,
Its name never deserted it.
It serves as a means for inspecting the fathers of the multitude.

How do I know that the fathers of the multitude are like that?
By means of this.

Chapter 22

Eight Daoist immortals

Bowed down then preserved;
Bent then straight;
Hollow then full;
Worn then new;
A little then benefited;
A lot then perplexed.

Therefore the sage embraces the One and is a model for the empire.

He does not show himself, and so is conspicuous;
He does not consider himself right, and so is illustrious;
He does not brag, and so has merit;
He does not boast, and so endures.

It is because he does not contend that no one in the empire is in a position to contend with him.

The way the ancients had it, 'Bowed down then preserved', is no empty saying.
Truly it enables one to be preserved to the end.

Chapter 23

To use words but rarely
Is to be natural.

Hence a gusty wind cannot last all morning, and a sudden downpour cannot last all day.
Who is it that produces these? Heaven and earth.
If even heaven and earth cannot go on forever, much less can man.
That is why one follows the way.

A man of the way conforms to the way;
A man of virtue conforms to virtue;
A man of loss conforms to loss.
He who conforms to the way is gladly accepted by the way;
He who conforms to virtue is gladly accepted by virtue;
He who conforms to loss is gladly accepted by loss.

When there is not enough faith, there is lack of good faith.

Chapter 24

He who tiptoes cannot stand; he who strides cannot walk. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

He who shows himself is not conspicuous;
He who considers himself right is not illustrious;
He who brags will have no merit;
He who boasts will not endure.

From the point of view of the way these are 'excessive food and useless excresences'.
As there are Things that detest them, he who has the way does not abide in them.

Chapter 25

There is a thing confusedly formed,
Born before heaven and earth.
Silent and void
It stands alone and does not change,
Goes round and does not weary.
It is capable of being the mother of the world.
I know not its name
So I style it 'the way'.

I give it the makeshift name of 'the great'.
Being great, it is further described as receding,
Receding, it is described as far away,
Being far away, it is described as turning back.

Hence the way is great;
Heaven is great;
Earth is great;
The king is also great.
Within the realm there are four things that are great,
And the king counts as one.

Man models himself on earth,
Earth on heaven,
Heaven on the way,
And the way on that which is naturally so.

Chapter 26

The heavy is the root of the light;
The still is the lord of the restless.

Therefore the gentleman when travelling all day
Never lets the heavily laden carts out of his sight.
It is only when he is safely behind walls and watch-towers
That he rests peacefully and is above worries.
How, then, should a ruler of ten thousand chariots
Make light of his own person in the eyes of the empire?

If light, then the root is lost;
If restless, then the lord is lost.

Chapter 27

One who excels in travelling leaves no wheel tracks;
One who excels in speech makes no slips;
One who excels in reckoning uses no counting rods;
One who excels in shutting uses no bolts yet what he has shut cannot be opened.
One who excels in tying uses no cords yet what he has tied cannot be undone.

Therefore the sage always excels in saving people, and so abandons no one;
Always excels in saving things, and so abandons nothing.

This is called following one's discernment.

Hence the good man is the teacher the bad learns from;
And the bad man is the material the good works on.
Not to value the teacher
Nor to love the material
Though it seems clever, betrays great bewilderment.

This is called the essential and the secret.

Chapter 28

Know the male
But keep to the role of the female
And be a ravine to the empire.
If you are a ravine to the empire,
Then the constant virtue will not desert you
And you will again return to being a babe.

Know the white
But keep to the role of the sullied
And be a model to the empire.
If you are a model to the empire,
Then the constant virtue will not be wanting
And you will return to the infinite,

Know honour
But keep to the role of the disgraced
And be a valley to the empire.
If you are a valley to the empire,
Then the constant virtue will be sufficient
And you will return to being the uncarved block.

When the uncarved block shatters it becomes vessels.
The sage makes use of these and becomes the lord over the officials.

Hence the greatest cutting does not sever.

Chapter 29

Whoever takes the empire and wishes to do anything to it I see will have no respite.
The empire is a sacred vessel and nothing should be done to it.
Whoever does anything to it will ruin it;
whoever lays hold of it will lose it. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

Hence some things lead and some follow;
Some breathe gently and some breathe hard;
Some are strong and some are weak;
Some destroy and some are destroyed.

Therefore the sage avoids excess, extravagance, and arrogance.

Chapter 30

One who assists the ruler of men by means of the way does not intimidate the empire by a show of arms.

This is something which is liable to rebound.
Where troops have encamped
There will brambles grow;
In the wake of a mighty army
Bad harvests follow without fail.

One who is good aims only at bringing his campaign to a conclusion and dare not thereby intimidate.
Bring it to a conclusion but do not brag;
Bring it to a conclusion but do not be arrogant;
Bring it to a conclusion but only when there is no choice;
Bring it to a conclusion but do not intimidate.

A creature in its prime doing harm to the old
Is known as going against the way.
That which goes against the way will come to an early end.

Chapter 31

It is because arms are instruments of ill omen and there are Things that detest them that the one who has the way does not abide by their use.
The gentleman gives precedence to the left when at home, but to the right when he goes to war.
Arms are instruments of ill omen, not the instruments of the gentleman.
When one is compelled to use them, it is best to do so without relish.
There is no glory in victory, and so to glorify it despite this is to exult in the killing of men.
One who exults in the killing of men will never have his way in the empire.
On occasions of rejoicing precedence is given to the left;
On occasions of mourning precedence is given to the right.
A lieutenants place is on the left;
The general's place is on the right.
This means that it is mourning rites that are observed.
When great numbers of people are killed, one should weep over them with sorrow.
When victorious in war, one should observe the rites of mourning.

Chapter 32

The way is for ever nameless.
Though the uncarved block is small
No one in the world dare claim its allegiance.
Should lords and princes be able to hold fast to it
The myriad creatures will submit of their own accord,
Heaven and earth will unite and sweet dew will fall,
And the people will be equitable, though no one so decrees.
Only when it is cut are there names.
As soon as there are names
One ought to know that it is time to stop.
Knowing when to stop one can be free from danger.

The way is to the world as the River and the Sea are to rivulets and streams.

Chapter 33

He who knows others is clever;
He who knows himself has discernment.
He who overcomes others has force;
He who overcomes himself is strong. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

He who knows contentment is rich;
He who perseveres is a man of purpose;
He who does not lose his station will endure;
He who lives out his days has had a long life.

Chapter 34

The way is broad, reaching left as well as right.
The myriad creatures depend on it for life yet it claims no authority.
It accomplishes its task yet lays claim to no merit.
It clothes and feeds the myriad creatures yet lays no claim to being their master.

For ever free of desire, it can be called small;
Yet as it lays no claim to being master when the myriad creatures turn to it, it can be called great.

It is because it never attempts itself to become great that it succeeds in becoming great.

Chapter 35

Have in your hold the great image
And the empire will come to you.
Coming to you and meeting with no harm
It will be safe and sound.
Music and food
Will induce the wayfarer to stop.

The way in its passage through the mouth is without flavor.
It cannot be seen,
It cannot be heard,
Yet it cannot be exhausted by use.

Chapter 36

If you would have a thing shrink,
You must first stretch it;
If you would have a thing weakened,
You must first strengthen it;
If you would have a thing laid aside,
You must first set it up;
If you would take from a thing,
You must first give to it.

This is called subtle discernment:
The submissive and weak will overcome the hard and strong.

The fish must not be allowed to leave the deep;
The instruments of power in a state must not be revealed to anyone.

Chapter 37

The way never acts, yet nothing is left undone.
Should lords and princes be able to hold fast to it,
The myriad creatures will be transformed of their own accord.
After they are transformed, should desire raise its head,
I shall press it down with the weight of the nameless uncarved block.
The nameless uncarved block
Is but freedom from desire,
And if I cease to desire and remain still,
The empire will be at peace of its own accord. [Source: “Tao Te Ching” by Lao Tzu, translated by D.C. Lau (1963) terebess.hu/english]

Chapter 38

A man of the highest virtue does not keep to virtue and that is why he has virtue.
A man of the lowest virtue never strays from virtue and that is why he is without virtue.
The former never acts yet leaves nothing undone.
The latter acts but there are things left undone.
A man of the highest benevolence acts, but from no ulterior motive.
A man of the highest rectitude acts, but from ulterior motive.
A man most conversant in the rites acts, but when no one responds rolls up his sleeves and resorts to persuasion by force.

Hence when the way was lost there was virtue;
When virtue was lost there was benevolence;
When benevolence was lost there was rectitude;
When rectitude was lost there were the rites.

The rites are the wearing thin of loyalty and good faith
And the beginning of disorder;
Foreknowledge is the flowery embellishment of the way
And the beginning of folly.

Hence the man of large mind abides in the thick not in the thin, in the fruit not in the flower.

Therefore he discards the one and takes the other.

Chapter 39

Of old, these came to be in possession of the One:
Heaven in virtue of the One is limpid;
Earth in virtue of the One is settled;
Gods in virtue of the One have their potencies;
The valley in virtue of the One is full;
The myriad creatures in virtue of the One are alive;
Lords and princes in virtue of the One become leaders of the empire.
It is the One that makes these what they are.

Without what makes it limpid heaven might split;
Without what makes it settled earth might sink;
Without what gives them their potencies gods might spend themselves;
Without what makes it full the valley might run dry;
Without what keeps them alive the myriad creatures might perish;
Without what makes them leaders lords and princes might fall.

Hence the superior must have the inferior as root;
The high must have the low as base.

Thus lords and princes refer to themselves as 'solitary', 'desolate', and 'hapless'.
This is taking the inferior as root, is it not?

Hence the highest renown is without renown,
Not wishing to be one among many like jade
Nor to be aloof like stone.

Chapter 40

Turning back is how the way moves;
Weakness is the means the way employs.

The myriad creatures in the world are born from
Something, and Something from Nothing.

Image Sources: Wikimedia Commons,

Text Sources: Robert Eno, Indiana University indiana.edu /+/ ; Asia for Educators, Columbia University afe.easia.columbia.edu <|>; University of Washington’s Visual Sourcebook of Chinese Civilization, depts.washington.edu/chinaciv /=\; National Palace Museum, Taipei npm.gov.tw \=/; Library of Congress; New York Times; Washington Post; Los Angeles Times; China National Tourist Office (CNTO); Xinhua; China.org; China Daily; Japan News; Times of London; National Geographic; The New Yorker; Time; Newsweek; Reuters; Associated Press; Lonely Planet Guides; Compton’s Encyclopedia; Smithsonian magazine; The Guardian; Yomiuri Shimbun; AFP; Wikipedia; BBC. Many sources are cited at the end of the facts for which they are used.

Last updated September 2016

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