CHAPTER XXXIII.

THE EMPIRE.

[Summary by early editors.]

Systems of government are many. Each man thinks his own perfect. Where then does what the ancients called the system of TAO come in? There is nowhere where it does not come in.

It may be asked whence our spirituality, whence our intellectuality. The true Sage is born; the prince is made. Yet all proceed from an original ONE.

He who does not separate from the Source is one with God. He who does not separate from the essence is a spiritual man. He who does not separate from the reality is a perfect man. He who makes God the source, and TÊ the root, and TAO the portal, passively falling in with the modifications of his environment,--he is the true Sage.

These are but four different denominations of the ideal man.

He who practises charity as a kindness, duty to one's neighbour as a principle, ceremony as a convenience, music as a pacificator, and thus becomes compassionate and charitable,--he is a superior man.

We sink here to a lower level, though still a high one. The "superior man" is the ideal man of Confucian ethics. In him divinity finds no place.

He who regulates his conduct by law, who regards fame as an external adjunct, who verifies his hypotheses, who bases his judgment upon proof,--such men rank one, two, three, four, etc. It is thus that officials rank. In a strict sense of duty, in making food and raiment of paramount importance, in caring for and nourishing the old, the weak, the orphan, and the widow, they all exemplify the principle of true government.

Partly, if not wholly. This the dead level of ordinary mortality, still within the operation of TAO.

Thus far-reaching was the extension of TAO among the ancients.

The companion of the gods, the purifier of the universe, it nourishes all creation, it unites the empire, it benefits the masses. Illuminating the fundamental, it is bound up with the accessory, reaching to all points of the compass and to the opposite extremes of magnitude. There is indeed nowhere where it is not!

How it enlightened the polity of past ages is evidenced in the records which historians have preserved to us. Its presence in the Canons of _Poetry_, _History_, _Rites_, and _Music_, has been made clear by many scholars of Chou and Lu. It informs the Canon of _Poetry_ with its vigour, the Canon of _History_ with its usefulness, the Canon of _Rites_ with its adaptability, the Canon of _Music_ with its harmonising influence, the Canon of _Changes_ with its mysterious Principles, and the _Spring and Autumn_ with its discriminations. Spread over the whole world, it is focussed in the Middle Kingdom, and the learning of all schools renders constant homage to its power.

But when the world is disorganised, true Sages do not manifest themselves, TAO ceases to exist as ONE, and the world becomes cognisant of the idiosyncrasies of the individual. These are like the senses of hearing, sight, smell, and taste,--not common to each organ. Or like the skill of various artisans,--each excellent of its kind and each useful in its turn, but not equally at the command of all.

Consequently, when a mere specialist comes forward and dogmatises on the beauty of the universe the principles which underlie all creation, the position occupied by the ancients in reference to the beauty of the universe, and the limits of the supernatural,--it follows that the TAO of inner wisdom and of outer strength is obscured and prevented from asserting itself. Every one alas! regards the course he prefers as the infallible course. The various schools diverge never to meet again; and posterity is debarred from viewing the original purity of the universe and the grandeur of the ancients. For the system of TAO is scattered in fragments over the face of the earth.

Not to covet posthumous fame, nor to aim at dazzling the world, nor to pose as a benefactor of mankind, but to be a strict self-disciplinarian while lenient to the faults of others,--herein lay the TAO of the ancients.

Mih Tzŭ and Ch'in Hua Li

A disciple of Mih Tzŭ.

became enthusiastic followers of TAO, but they pushed the system too far, carrying their practice to excess. The former wrote an essay _Against Music_, and another which he entitled _Economy_.

To be found in the collection which passes under the name of Mih Tzŭ.

There was to be no singing in life, no mourning after death. He taught universal love and beneficence towards one's fellow men, without contentions, without censure of others. He loved learning, but not in order to become different from others. Yet his views were not those of the ancient Sages, whose music and rites he set aside.

The Yellow Emperor gave us the _Hsien-ch'ih_. Yao gave us the _Ta-chang_. Shun, the _Ta-shao_. Yü, the _Ta-hsia_. T'ang, the _Ta-hu_. Wên Wang, the _P'i-yung_. Wu Wang and Chou Kung added the _Wu_.

Famous musical compositions.

The mourning ceremonial of old was according to the estate of each, and determined in proportion to rank. Thus, the body of the Son of Heaven was enclosed in a seven-fold coffin. That of a feudal prince, in a five-fold coffin. That of a minister, in a three-fold coffin. That of a private individual, in a two-fold coffin. But now Mih Tzŭ would have no singing in life, no mourning after death, and a single coffin of only three inches in thickness as the rule for all alike!

Such doctrines do not illustrate his theory of universal love;

They betray a want of sympathy with human weaknesses.

neither does his practice of them establish the fact of his own personal self-respect. They may not suffice to destroy his system altogether; though it is unreasonable to prohibit singing, and weeping, and rejoicing in due season.

He would have men toil through life and hold death in contempt. But this teaching is altogether too unattractive. It would land mankind in sorrow and lamentation. It would be next to impossible as a practical system, and cannot, I fear, be regarded as the TAO of the true Sage. It would be diametrically opposed to human passions, and as such would not be tolerated by the world. Mih Tzŭ himself might be able to carry it out; but not the rest of the world. And when one separates from the rest of the world, his chances of developing an ideal State become small indeed.

Mih Tzŭ argued in favour of his system as follows:--Of old, the great Yü drained off the flood of waters, and caused rivers and streams to flow through the nine divisions of the empire and the parts adjacent thereto,--three hundred great rivers, three thousand branches, and streams without number. With his own hands he plied the bucket and dredger, in order to reduce confusion to uniformity,

Make all streams flow to the sea.

until his calves and shins had no hair left upon them. The wind bathed him, the rain combed him; but he marked out the nations of the world, and was in very truth a Sage. And because he thus sacrificed himself to the commonwealth, ages of Mihists to come would also wear short serge jackets and straw sandals, and toil day and night without stopping, making self-mortification their end and aim, and say to themselves, "If we cannot do this, we do not follow the TAO of Yü, and are unworthy to be called Mihists."

The disciples of Hsiang Li Ch'in,

A professor of Mihism.

the followers of the five princes, Mihists of the south, such as K'u Huo, Chi Ch'ih, and Têng Ling,--all these studied the canon of Mih Tzŭ, but their disagreements and agreements were not identical. They called each other schismatics, and quarrelled over the "hard and white," the "like and unlike," and argued over questions of "odd and even." Chü Tzŭ was their Sage, and they wanted to canonise him as a saint, that they might carry on his doctrines into after ages. Even now these differences are not settled.

Thus we see that Mih Tzŭ and Ch'in Hua Li, while right in theory, were wrong in practice. They would merely have taught mankind to vie with each other in working the hair off their calves and shins. The evil of that system would have predominated over the good. Nevertheless, Mih Tzŭ was undoubtedly a well-meaning man. In spite of failure, with all its withering influences, he stuck to his text. He may be called a man of genius.

But not a true Sage.

Not to be involved in the mundane, not to indulge in the specious, not to be overreaching with the individual, nor antagonistic to the public; but to desire the tranquillity of the world in general with a view to the prolongation of life, to seek no more than sufficient for the requirements of oneself and others, and by such a course to purify the heart,--herein lay the TAO of the ancients.

Sung Hsing and Yin Wên became enthusiastic followers of TAO. They adopted a cap, shaped like the Hua Mountain, as a badge. They bore themselves with kindly discrimination towards all things. They spoke of the passive qualities of the heart as though they had been active; and declared that whosoever could bring joy among mankind and peace within the girdle of ocean should be made ruler over them.

They suffered obloquy without noticing the insult. They preserved the people from strife. They prohibited aggression and caused arms to lie unused. They saved their generation from wars, and carried their system over the whole empire, to the delight of the high and to the improvement of the lowly. Though the world would have none of them, yet they struggled on and would not give way. Hence it was said that when high and low became tired of seeing them, they intruded themselves by force. In spite of all this, they did too much for others, and too little for themselves.

"Give us," said they, "but five pints of rice, and it will be enough." The master could not thus eat his fill; but the disciples, although starving, did not forget the world's claims.

This is not satisfactorily explained by any commentator. Kuo Hsiang says that these two men regarded the world as their "master."

Day and night they toiled on, saying, "Must we necessarily live? Shall we ape the so-called saviours of mankind?"

"The superior man," they say, "is not a fault-finder. He does not appropriate the credit of others. He looks on one who does no good to the world as a worthless fellow. He regards prohibition of aggressive actions and causing arms to lie unused, as external; the diminution and restraint of our passions, as internal. In all matters, great or small, subtle or gross, such is the point to which he attains."

To be public-spirited and belong to no party, in one's dealings not to be all for self, to move without being bound to a given course, to take things as they come, to have no remorse for the past, no anxiety for the future, to have no partialities, but to be on good terms with all,--herein lay the TAO of the ancients.

P'êng Mêng, T'ien P'ien, and Shên Tao, became enthusiastic followers of TAO. Their criterion was the identity of all things. "The sky," said they, "can cover but cannot support us. The earth can support but cannot cover us. TAO can embrace all things but cannot deal with particulars."

They knew that in creation all things had their possibilities and their impossibilities. Therefore they said, "Selection excludes universality. Training will not reach in all directions. But TAO is comprehensive."

Consequently, Shên Tao discarded all knowledge and self-interest and became a fatalist.

It is about as difficult to apprehend TAO apart from fatalism as the omniscience of God apart from predestination.

Passivity was his guiding principle. "For," said he, "we can only know that we know nothing, and a little knowledge is a dangerous thing.

"Take any worthless fellow who laughs at mankind for holding virtue in esteem, any unprincipled vagabond who reviles the great Sages of the world, and subject him to torture. In his agony he will sacrifice positive and negative alike. If he can but get free, he will trouble no more about knowledge and forethought. Past and future will cease to exist for him, in his then neutral condition.

"Move when pushed, come when dragged. Be like a whirling gale, like a feather in the wind, like a mill-stone going round. The mill-stone as an existence is perfectly harmless. In motion or at rest it does no more than is required, and cannot therefore incur blame.

"Why? Because it is simply an inanimate thing. It has no anxieties about itself. It is never entangled in the trammels of knowledge. In motion or at rest it is always governed by fixed laws, and therefore it never becomes open to praise. Hence it has been said, 'Be as though an inanimate thing, and there will be no use for Sages.'

"For a clod cannot be without TAO,"--at which some full-blooded young buck covered the argument with ridicule by crying out, "Shên Tao's TAO is not for the living, but for the dead!"

It was the same with T'ien P'ien. He studied under P'êng Mêng; with the result that he learnt nothing.

TAO cannot be learnt.

P'êng Mêng's tutor said, "Those of old who knew TAO, reached the point where positive and negative ceased to exist. That was all."

Now the bent of these men is one of opposition, which it is difficult to discuss. They act in every way differently from other people, but cannot escape the imputation of purpose.

Which takes the place of spontaneity.

What they call Tao is not TAO; and what they predicate affirmatively cannot escape being negative. The fact is that P'êng Mêng, T'ien P'ien, and Shên Tao, did not know TAO. Nevertheless they all had a certain acquaintance with it.

To make the root the essential, to regard objective existences as accidental, to look upon accumulation as deficiency, and to meekly accept the dispositions of Providence,--herein lay the TAO of the ancients.

Kuan Yin and Lao Tzŭ became enthusiastic followers of TAO.

For Kuan Yin, see p. 230.

They based their system upon nothingness, with ONE as their criterion. Their outward expression was gentleness and humility. Their inward belief was in unreality and avoidance of injury to all things.

Kuan Yin said, "Adopt no absolute position. Let externals take care of themselves. In motion, be like water. At rest, like a mirror.

Receptive, but not permanently so.

Respond, like the echo.

Only when called upon.

Be subtle, as though non-existent. Be still, as though pure. Regard uniformity as peace. Look on gain as loss. Do not precede others. Follow them."

Lao Tzŭ said, "He who conscious of being strong, is content to be weak,--he shall be a cynosure of men.

This is quoted by Huai Nan Tzŭ as a saying by Lao Tzŭ, and appears in ch. xxviii of the _Tao-Tê-Ching_. See _The Remains of Lao Tzŭ_, p. 21.

"He who conscious of purity, puts up with disgrace,--he shall be the cynosure of mankind.

"He who when others strive to be first, contents himself with the lowest place, is said to accept the contumely of the world.

"He who when others strive for the substantial, contents himself with the unsubstantial, stores up nothing and therefore has abundance. There he is in the midst of his abundance which comes to him without effort on his part. He does nothing, and laughs at the artifices of others.

"He who when others strive for happiness is content with security, is said to aim at avoiding evil.

Compare the _Tao-Tê-Ching_, ch. xxii.

"He who makes depth of fundamental importance and moderation his rule of life, is said to crush that which is hard within him and temper that which is sharp.

"To be in liberal sympathy with all creation, and not to be aggressive towards one's fellow-men,--this may be called perfection."

O Kuan Yin! O Lao Tzŭ! verily ye were the true Sages of old.

Silence, formlessness, change, impermanence, now life, now death, heaven and earth blended in one, the soul departing, gone no one knows where: suddenly, no one knows whither, as all things go in turn, never to come back again;--herein lay the TAO of the ancients.

Chuang Tzŭ became an enthusiastic follower of TAO. In strange terms, in bold words, in far-reaching language, he gave free play to his thoughts, without following any particular school or committing himself to any particular line.

He looked on the world as so sunk in corruption that it was impossible to speak gravely. Therefore he employed "goblet words" which apply in various directions; he based his statements upon weighty authority in order to inspire confidence; and he put words in other people's mouths in order to secure breadth.

See ch. xxvii _ad init._

In accord with the spirit of the universe, he was at peace with all creation. He judged not the rights and wrongs of mankind, and thus lived quietly in his generation. Although his book is an extraordinary production, it is plausible and harmless enough. Although the style is most irregular, it is at the same time ingenious and attractive.

As a thinker, he is endlessly suggestive. Above, he roams with God. Below, he consorts with those who are beyond the pale of life and death, who deny a beginning and an end. In relation to the root,

The origin of all things.

he speaks on a grand and extensive scale. In relation to TAO, he establishes a harmony between man and the higher powers. Nevertheless, he yields to the modifications of existence and responds to the exigencies of environment. His arguments are inexhaustible, and never illogical. He is far-reaching, mysterious, and not to be fully explored.

It is impossible for a European critic to believe that Chuang Tzŭ penned the above paragraphs. See _post_, p. 454.

Hui Tzŭ was a man of many ideas. His works would fill five carts. But his doctrines are paradoxical, and his terms are used ambiguously.

He calls infinite greatness, beyond which there is nothing, the Greater One. He calls infinite smallness, within which there is nothing, the Lesser One.

Recognising two absolute extremes.

He says that that which is without dimensions measures a thousand _li_.

On the principle that mathematical points, though themselves without dimensions, collectively fill up space.

That heaven and earth are equally low. That mountain and marsh are equally level.

It depends upon the point of view.

That the sun at noon is the sun setting.

To people living farther east.

That when an animal is born, it dies.

As regards its previous state it dies when leaving it for a new state.

That the likeness of things partly unlike is called the lesser likeness of unlikes. That the likeness of things altogether unlike is called the greater likeness of unlikes. That southwards there is no limit, and yet there is a limit. That one can reach Yüeh to-day and yet be there before. That joined rings can be separated. That the middle of the world is north of Yen and south of Yüeh.

It is wherever the speaker is. The space between Yen and Yüeh is as zero compared with the infinite.

That he loves all creation equally, just as heaven and earth are impartial to all.

In covering and supporting all.

Accordingly, Hui Tzŭ was regarded as a great philosopher and a very subtle dialectician; and became a favourite with the other dialecticians of the day.

He said that there were feathers in an egg.

Because on a chicken.

That a fowl had three feet.

The third being _volition_.

That Ying was the world.

As you cannot say it is not the world.

That a dog could be a sheep. That a mare could lay eggs. That a nail has a tail.

Names being arbitrary in all cases.

That fire is not hot.

It is the man who feels it hot.

That mountains have mouths.

As evidenced by echoes.

That wheels do not press down the ground.

Touching only at a point.

That the eye does not see.

It is the man.

That the finger does not touch. That the uttermost extreme is not the end. That a tortoise is longer than a snake.

Because longer lived!

That a carpenter's square is not square.

Like Horace's Whetstone which makes other things sharp, "exsors ipsa secandi."

That compasses will not make a circle.

It is the draughtsman.

That a round hole will not surround a square handle. That the shadow of a flying bird does not move. That there is a moment when a swiftly-flying arrow is neither moving nor at rest. That a dog is not a hound.

Two things cannot be identical unless even their names are the same.

That a bay horse and a dun cow are three.

Taken separately they are two. Taken together they are one. One and two make three.

That a white dog is black.

If his eyes are black. Part standing for the whole.

That a motherless colt never had a mother.

When it had a mother, it was not an orphan.

That if you take a stick a foot long and every day cut it in half, you will never come to the end of it.

Compare "Achilles and the Tortoise," and the sophisms of the Greek philosophers.

And such was the stuff which dialecticians used to argue about with Hui Tzŭ, also without ever getting to the end of it.

Huan T'uan and Kung Sun Lung were of this class. By specious premisses they imposed on people's minds and drove them into false conclusions. But though they won the battle in words, they did not carry conviction into their adversaries' hearts. Theirs were but the snares of the sophist.

Hui Tzŭ daily devoted his intelligence to such pursuits, purposely advancing some preposterous thesis upon which to dispute. That was his characteristic. He had besides a great opinion of his own wisdom, and used to say, "The universe does not hold my peer."

Hui Tzŭ makes a parade of his strength, but is devoid of any sound system. An eccentric fellow in the south, named Huang Liao, asked why the sky did not fall and the earth sink; also, whence came wind, rain, and thunder.

Hui Tzŭ was not backward in replying to these questions, which he answered unhesitatingly. He went into a long discussion on all creation, and talked away without end, though to himself he seemed to be saying very little. He supplemented this with most extraordinary statements, making it his chief object to contradict others, and being desirous of gaining fame by defeating all comers. Thus, he was never popular. Morally, he was weak; physically, he was violent. His was a dark and narrow way.

Looked at from the point of view of the TAO of the universe, the value of Hui Tzŭ may be compared with the efforts of a mosquito or a gadfly. Of what use was he to the world? As a specialist, he might have succeeded. But to let him put himself forward as an exponent of TAO, would have been dangerous indeed.

He would not however be content to be a specialist. He must needs roam insatiably over all creation, though he only succeeded in securing the reputation of a sophist.

Alas for the talents of Hui Tzŭ! He is extravagantly energetic, and yet has no success. He investigates all creation, but does not conclude in TAO. He makes a noise to drown an echo. He is like a man running a race with his own shadow. Alas!

As to the genuineness of this concluding chapter, every one may form his own opinion. The question has been hotly fought, and great names could be mentioned on each side. Wang An Shih and Su Tung P'o both thought that it might well have come from the hand of Chuang Tzŭ. Lin Hsi Chung thought not, and on his side the majority of Western students will in all probability be ranged.

_INDEX_

Accidentals, 162

Achilles and the Tortoise, 453

Action, 5, 266, 293

Affirmative and Negative, 17

Aggression, 340

Ai, Duke, 62, 268, 429

Ai Fêng, 29

Ai T'ai T'o, 62

All-in-extremes, 276

Alternation theory, 18

Anger, 310

Ants and Mutton, 330

Apricot Altar, 413

Archery, 60, 255, 272, 308, 309, 318

Argument, Futility of, 30

Arms, Appeal to, 162

Arms, Men of, 318

Artificial, The, 147, 175, 210, 232, 309

Augur and the pigs, The Grand, 236

Balancing balls, 233

Bantams, 297

Battered but not Bruised, 80

Battering-ram, 207

Battle, The Six Plans of, 313

Beauty, 182, 260, 337

Bells, Chime of, 250

Bird, The strange, 258

Bishop-wort, 313

Black Forest, The, 413

Black Water, The, 276

Blades from Kan, 193

Boats, 75, 249, 295

Body, The human, 15; (without body) 145

Body and soul parted, 12, 324

Bogy, A, 236

Books, 170

Boots, (for the toeless) 63; (outside door) 368, 424

Border-warden, The, 141

Breathing from the heels, 69

Business, 133

Butcher, The faithful, 376

Butterfly, Chuang Tzŭ a, 32

Canon of Confucianism, 166, 188, 312, 438, 439

Cataract, A, 238

Caterpillars, 297

Cats, 312; (wild) 10

Centipede, The, 211

Ceremonial, 89, 108, 121, 133, 162, 195, 277, 318, 440

Chance, 350

Chan Tzŭ, 380

Ch'ang Chi, 56

Chang Hung, 112

Ch'ang Hung, 352

Chang I, 235

Chang Jo, 316

Chang Wu Tzŭ, 28

Ch'ang Yü, 316

Chao Hsi, 373

Chao Wên, 22

Chapped hands, Salve for, 9

Charioteering, 241

Charity, 88, 100, 101, 108, 114, 122, 133, 277, 307

Chê, Robber, 103, 112, 120, 155, 387

Ch'êns and Ts'ais, 180, 251, 253, 255, 380

Chê-yang, The, 154

Ch'êng, 281

Chêng K'ao Fu, 431

Chêng State, The, 59, 94

Ch'i, Mt., 372

Ch'i Kung, 261

Ch'i State, The, 50, 65, 110

Ch'i-yang, 384

Chi Ch'ê, 145, 146

Chi-yung, 331

Chi T'o, 72, 361

Chi Tzŭ (1) 72, 352; (2) 339

Chi Chên, 350

Chi Ch'ih, 442

Chi Chü, 45

Chi Hsing Tzŭ, 238

Chi Han, Magician, 94

Chiang Lü Mien, 145, 146

Chieh, 40, 119, 383

Chieh-kêng, 331

Chieh Tzŭ, 350

Chieh Yü, 7, 55, 92

Chien Ho, 353

Chien Wu, 6, 77, 92, 273

Chih, 206

Ch'ih Chang Man Chi, 152

Ch'ih Chi, 207

Chih-ho, 354

Chih Kung, 401

Ch'ih Yu, 392

Children, 299, 300, 301, 358

Chin, Duke of, 29

Chin State, The, 147

Ch'in Hua Li, 440

Ch'in Lao, 342

Chin-shao, The, 226, 244

Ch'in Shih, 36

Ch'in State, The, 368

Ch'ing, Carpenter, 240

Ch'ing-ning, The, 228

Ching-shih, 53

Ching Shou, The, 33

Ch'iu (Confucius), 145, 189

Chiu Fang Yin, 327

Ch'iu-shih, 426

Chiu-yu, The, 228

Chŏ-lu, 392

Chou, 40

Chou, River, 383

Chou Kung, 181, 384

Chrysalis, 3

Chu Hsien, 234

Chu Yung, 116

Ch'u State, The, 3 _et alt. pass._

Chuan Hsü, 77

Chuang, Duke, 241

Chuang Tzŭ, 9, (and the butterfly) 32; 66, 137, 159, 215, 216, (asked to take office) 217, 434, (and the fishes) 218, (death of wife) 223, (and the skull) 224, (and the geese) 245; 254, 258, 268, (and TAO) 285, 318, (at Hui Tzŭ's grave) 321, (and the stickleback) 353, (and the useless) 358, (on Confucius) 365; 407, 427, (death of) 434, (his genius) 449

Chui, 115, 242

Chun Mang, 150

Chung, 332

Chung Yang, 116

Chü Ch'iao, 28

Chü Liang, 88

Chü Poh Yü, 49, 345

Ch'ü-to, 228

Chü Tzŭ, 442

Chü Tzŭ, Mt., 316

Chü Yüan, 50

Cicadas, 2, 258, 306, (catching) 232

Class distinctions, 187

Classification, 168

Clouds and rain, 165, 173

Cocks and dogs, 117, 350

Cock-fighting, 238

Coffins, 53, 441

Cold, Latent, 319

Colossal, The, 204

Colour Sense, The, 99, 108, 115, 121, 155

Common-places, 154

Complacency, 402

Concentration, 34, 240, 300

Conditioned, The, 158

Confucius, 28, 38, 45, 55, 56, (and the leper) 62, 83, (and Lao Tzŭ) 144, 166, 182, 184, 188, 266, 282; 149, 179, 182, 201, (in danger) 213, 251; 225, (on concentration) 232, 235, (at the cataract)

238; 253, 255, 263, 272, 274, 282, 290, 291, 325, 338, 341, 346, (and Lao Lai Tzŭ) 356; (changed his opinions) 365; 366, (and Robber Chê) 387; 429

Conscription, 54

Cooks, 6, 33, 104

Correlatives, 207, 208

Corpse, (boy who impersonates) 6, 97; (singing near a) 83

Cunning, 315

Crane's legs, A, 101, 332

Criteria (of our minds), 16, (of Confucius), 166

Dark, Seeing in the, 139

Dark Palace, The, 77

Dark-Steep Mt., The, 276

Death. _See_ Life and Death.

Death of Chuang Tzŭ's wife, 223

Destiny, 46, 64, 74, 90, 143, 189, 258

Determinate relations, 332

Dialecticians, 318

Dimensions, 202

Discontent, 402

Discord and accord, 320

Distance relative, 2

Diversity, 331

Divination, 357

Divine Man, 7, 85, 151, 193, 331, 361

Divine Teacher, The, 317

Do-nothing Say-nothing, 276

Doctrine of Silence, 56

Dogs, (straw) 180, (how to judge of) 312, 327, (why they bark) 350

Dog-tooth violet, 228

Doorkeepers, 320, 329

Doubts, 102, 117, 244, 334

Dove, young, 2, 306

Dragon, Lao Tzŭ a, 185

Dragons, 214, 263

Dragon-power, 122, 185

Dream, Life a, 30, 86

Dreamless sleep, 82, 192

Dregs of knowledge, 172

Drugs, 299, 331

Drunken man, A, 232

Duck's legs, A, 101

Duckweed, 228

Dust-bin, Spirit of the, 237

Duty, 46, 88, 101, 108, 114, 121, 122, 133, 166, 277, 298, 307, 367, 433

Dying, No advantage in not, 15

Ear, The, 333

Earth, 161, 173, 223; (music of) 12

Eel's habitat, The, 27, 295

_Ego_, Whence the, 14

Emotions, 308

Empyrean, The, 288

Energy, Hu Tzŭ shows his internal, 96

Enthusiasts, 330

Essentials, 162

Evil speakers, 39

Excalibur, 82, 303

Exhaling and inhaling, 191

Existence and non-existence, 206, 304

External, The, 49, 82, 103, 156, 235, 299, 302, 310, 315

Extremes meet, 115

Eye, The, 211, 333

Fa Yen, The, 47

Failure, Causes of, 432

Fallacia amphiboliæ, 275

Fame _or_ Reputation, 5, 103

Fan, Prince of, 275

Fang Ming, 316

Fasting, 42, 43, 282

Father praising son, 363

Fên-yang, 8

Fêng Mêng, 255

Fighting, 207, 315

Fighting-cocks, 238

Filial piety, 153, 175, 186, 361

Finger, 19

Fire eternal, 37

Fire Spirit, The, 237

Fire, Production of, 353

First Cause, 246, 267

Fisherman, 357

Fishes, 114, 174, 185, 295, 296, 331, 354; happiness of, 218

Fish-hawks, 189

Five Bonds, The, 399

Five Princes, 78

Five Rulers, The, 186, 202

Flattery, 153

Fools, 154

Foot, The, 333

Foot-prints, 188

Footsteps, Afraid of his, 418

Forgetfulness, 65

Form, 144, 297

Forms and Name, 163

Four Seas, The, 123, 151, 202

Foxes, 247, 295

Friendship, 253

Frog of the Well, 201, 215

Fu Hsi, 45, 77, 116, 196, 274

Fu Yüeh, 78

Fulness and decay, 203, 287

Gain, 103

Gambling, 234

Geese, 297

Gentleness, 123

Glow-worm, 228

Glue, Sticking without, 102

God, 1, 15, 31, 68, 82, 163, 257, 282, 301, 333

Goitre, A large, 65

Golden Age, 116, 152

Golden Roster, 313

Goose, The cackling, 245

Gourd, Five-bushel, 9

Government, (a curse) 92; 107, 114, 119, 123, 130, 132, 146; (by the true Sage) 151; 163, 164, 186, 187, 317

Grand Augur, The, 236

Grand Tutor, 272

Grave, Opening a, 355

Great Bear, The, 77

Great truths, 154

Great Yü, The, 16, 142, 152, 215, 254

Grief, Real, 85

Han-ch'ih, The, 176

Han-tan, 216, 217; (siege of) 113

Han-yin, 147

Happiness, (in inaction) 158, 159, (elements of) 220, 405, (of fishes) 218, (and sorrow) 199, 221

Hard and White, The, 22, 67, 100, 117

Hê Hsü, 116

Hearing, Sense of, 99, 104, 115, 121, 311, 333, 359

Heart, Natural goodness of, 123, (the seat of intellect) 297

Heat, Latent, 319

Heaven, 161, 173, 223

Hermaphrodites, 189

Heron, 366

Ho Hsü, 109

Ho-shang, 434

Horses, 19, 106, 209, 228, 285, 312, 316, 347

Hou I _or_ Yi, 60, 255, 308, 309, 319

House, A, 306

Hsi P'êng, 316, 322

Hsi Shih knits her brows, 182

Hsi Wang Mu, 78

Hsi Wei, 76, 292, 346

Hsi Wei Shih, 359

Hsiang-ch'êng, 316

Hsiang Li Ch'in, 442

Hsiao Chi, 352

Hsiao Poh (Duke Huan), 399

Hsien of the Kung-wêns, 35

Hsien-ch'ih, The, 227

Hsien Yüan, 116

Hsin, The, 237

Hsü (butterflies), 228

Hsü-aos, The, 26, 40

Hsü Wu Kuei, 311

Hsü Yu, 6, 87, 140, 329, 361, 382, 404, 432

Hsü Yü Chi T'o, 73, 361

Hu, 98

Hu Pu Hsieh, 72

Hu Tzŭ, 94

Hua, 141; (Mt.) 443

Hua Chi, 316

Hua Lin, 207

Hua Tzŭ, 339

Huan (Confucianist), 426

Huan of Ch'i, Duke, 65, 170, 236, 322, 399

Huan Tou, 124

Huan T'uan, 453

Huang-chung, 100

Huang-hua, The, 154

Huang-k'uang, The, 228

Huang Liao, 453

Huang Ti. _See_ Yellow Emperor

Huang Tzŭ Kao Ngao, 236

Hui, Prince, 33, (of Wei) 338

Hui Tzŭ, 8, 66, 217, 218, 223, 318, 321, 341, 358, 361, 365, 450

Hunchbacks, 55, 65, 224, 232

Hun Tun, 98

I, Mt., 341

I Chieh, 335

I-êrh, The, 251

I Êrh Tzŭ, 87

I Liao, 247, 325, 342

I-lu, 228

I Yin, 309, 383

Immunity of Drunkards, 232

Inaction, 80, 97, 122, 131, 134, 136, 137, 158, 159, 160, 165, 222, 288, 308, 318

Infinite, One with the, 89

Infinitesimal, The, 204

Influences, The Six, 129, 174

Instincts, 107

Intelligence, 139

Internal, The, 49, 122, 156, 235, 299, 302, 310, 315

Intrinsicality, 102

Irrigation, 147

Jen, 251

Jen Ch'iu, 290

Jen Hsiang Shih, 337

Jen Kung Tzŭ, 354

Jih Chung Shih, 92

Joy and sorrow, 293

Kan, Blades from, 193

Kan-yü-ku, 228

Kao, 237

Kêng Sang Ch'u, 294

Kings, The Three, 186

Knotted Cords, 116

Knowledge, (Great) 13; (of the ancients) 21, 161, 304; (limit to) 302; (perfection of) 333; (a curse) 115, 118, 125, 129, 298; (from repose) 195; (shallowness of) 293; (personified) 276; (of the wherefore) 368

Kou Chien, 332

Ku, Shepherd, 103

K'u Huo, 442

Ku-tu, 384

Ku-chüeh, Mt., 276

Kuan Chung, 226, 236, 322, 399

Kuan Lung Fêng, 40, 112, 352

Kuan Yin, 230, 447

K'uang, 213

Kuang Ch'êng Tzŭ, 125

K'uang Tzŭ, 401

Kuei, 206

K'uei, The, 237

Kueis, The, 26

Kuei-ch'i, 332

Kuei Chi, 354

K'un, 327

K'un Hun, 316

K'un-lun Mountains, 139, 224, 289

Kung Ch'ui the artisan, 115, 242

Kung Poh, 382

K'ung-t'ung, 126

Kung Sun Lung, 214, 319, 453

Kung Tzŭ Mou, 215

Kung Yüeh Hsiu, 335

Kuo, men of, 253

Laggards, Whipping up the, 234

Language, The best, 293

Lao Lai Tzŭ, 356

Lao Lung Chi, 287

Lao Tzŭ (and No-toes), 61; 93, 123, 137, 142; (and Confucius) 144, 166; 168, 169, 182, 184, 266, 282; (and Kêng Sang Ch'u) 294; (and Nan Yung), 298; (and Poh Chü) 343; (and Yang Tzŭ Chü) 368; (death of) 36

Law, The, 133, 162; (men of), 318

Laws of Nature, 135

Lei T'ing, 237

Leopard, The, 228, 247

Leper, A, 62

Leviathan, The, 1, 3

Li, 237

_Li_ to a mile, Three, 2

Li Chi, 27, 29

Li Chu, 104, 115

Li Hsü, 116

Li Lu, 116

_Li_ tree, Sacred, 50

Liang, City of, 341

Liang State, The, 218

Liao, River, 93

Liberty, 36, 37

Lichen, 228

Lieh Tzŭ (his supernatural power) 4, (and the magician) 94, (and the skull) 227, (and the perfect man) 230, (and archery) 272, (declines food) 375; 423

Lien Shu, 6

Life (art of) 234; (and death) 203, 229, 291, 305; (a tumour) 84; (transitory) 209, 285

Light (personified) 289, (of Nature) 19

Likes and dislikes, 155, 156, 366

Like and the Unlike, The, 100, 117

Lin Chü, 259

Lin Hsia Chi, 387

Lin Hui, 253

Ling of Chou, Prince, 112

Ling of Wei, Prince, 49, 65, 250, 346

Lo Book, The, 174

Long life, 141

Love for the people, 314, 329

Lu Chü, 319

Lu State, The, 56, 113, 145, _et alt. pass._

Lu T'ung, 7

_Lun Yü_, The, 382

Lung Fêng, 40, 112, 352

Lutes, The two, 319

Lü-liang, Cataract at, 238

Magic Circle, The, 400

Man (not a free agent) 145, (origin of) 228, (pre-eminent) 231

Mang-ts'ang, 2

Mankind, 133

Man Kou Tê, 397

Mantis, The praying, 49, 258

Mao Ch'iang, 27

Map-making, 270

Matter, 133

Measures, 114, 115

Mechanical, The, 147

Mên Wu Kuei, 152

Mên Yin Têng Hêng, 338

Mêng Sun Ts'ai, 85

Mêng Tzŭ Fan, 83

Mental criteria, 16

Mental equilibrium, 160

Metempsychosis, 32

Methusaleh, A Chinese, 3

Miao-ku-shê Mountain, 7, 8

Middle Kingdom, The, 202, 262, 269, 284

Mih Tzŭ, 17, 100, 116, 155, 292; (his works and doctrines) 440

Min Tzŭ, 65

Mind, The, (without body) 145, 211, 264, 333; (function of) 97, 360

Minister of War, 290

Mirror, The mind a, 97, (mankind a) 337

Modification, Physical and moral, 292

Monkeys, 20, 27, 145, 181, 255, 323

Monkey Mountain, The, 323

Moon, The, 29, 165, 173

Moses, Burial of, 435

Mosquitoes, 184, 366

Motes in sunbeam, 1

Mother-in-law and wife, 360

Mou of Chung-shan, Prince, 380

Mou of Wei, 214

Mou-jui, The, 228

Mourning, 162, 186

Mu of Ch'in, Duke, 309

Mud spirit, The, 237

Muh Wang, 207

Mulberry Grove, The, 33

Murder, Origin of, 296

Music and Ceremonial, 89, 100, 108, 115, 155, 162, 177, 195, 318, 440

Music of Heaven, 12, 13, 178

Mutilation, 35, 56, 59, 61, 320, 329

Mutton and Ants, 330

Names, 163

Nameless, The, 143

Nan Po Tzŭ K'uei, 78

Nan-yüeh, 248

Nan Yung Ch'u, 296

Nature, 189, 303; (habit second) 239

Natural, The, 102, 131, 144, 175, 210, 232, 309

Necessity, 310

Negative, Positive and, 120, 127, 266, 349

Negative quantity, The Sage a, 192

Neglect better than care, 74

Nest-builders, The, 391

Nincompoops, 330

Nightmare, 180

No-beginning, 288

No-Toes, 61

Non-existence, Domain of, 11

Nose, Scab on the, 321

Nothing, (as an existence) 23; (its success) 139, 143, 289

Nü Shang, 311

Nü Yü, 78

O Ho Kan, 287

Objective, The, 17, 18, 145

Obstinacy, 360

Office, Value of, 198, 434

Officials, 221

ONE, All things, 23, 73, 89, 128, 136, 143, 250, 278, 281, 303, 333, 336; (the Greater and Lesser) 450

One-legged men, 224, 309

Owl's sight, An, 207, 332

P'ang Huan, 237

Pao Chiao, 394, 401

Pao Yü, 322

Parasites, 330

Passions, 66, 311

Passivity, 97, 138, 165, 192, 266

Patriots, 208, 221

Peace, Men of, 318

Pearl in corpse's mouth, 355

Pecks and bushels, 114

P'ei, 368

Pei I, 140

Pei Jen Wu Tsê, 382

Pei Kung Shê, 250

Pei Mên Ch'êng, 176

P'ei O, 237

P'êng Mêng, 445

P'êng Tsu, 3, 78

Penumbra and Umbra, 32, 367

Perfect ambition, honour, &c., 176

Perfect Man, The, 27, 97, 146, 151, 169, 183, 210, 231, 295, 301, 359

Perfect music, 177

Personality, Man's, 87

Physical life, 230

P'i I, 281

Pi Kan, 40, 112, 352, 395

Piao Shih, 255

Pien Ch'ing Tzŭ, 242

Pien Sui, 383

Pigs, 236, 286, 330

Pin, 371

Ping, 319

P'ing I, 77

Plains, Slopes and, 208

Ploughing, 342

Po Li Ch'i, 270, 309

Poh Ch'ang Ch'ien, 346

Poh Ch'êng Tzŭ Kao, 142

Poh Chü, 343

Poh Huang, 116

Poh Hun Wu Jen, 59, 272, 423

Poh I, 72, 103, 201, 384, 394

Poh Kung, 207

Poh Loh, 106

Politeness, Perfect, 307

Portal of God, 304

Positive and Negative, 120, 127, 205, 266, 349

Precedence, 162

Predestination, 350

Predicables, Eight, 24

Prometheus, A Chinese, 196

Provident, The, 392

P'u I Tzŭ, 91

Pu Liang I, 79

Punishments, 124, 162

Pure Man, The, 69, 72, (a) 313

Purity, Absolute, 127

Purpose, Discard, 307

Quail, 4

Rain, 165, 173

Rarey, A Chinese, 106

Rat's liver, 82

Raven, Blackness of, 185

Record of Marvels, The, 1, 4

Red Lake, The, 139

Relations determinate, &c., 332

Relativity, (of Distance) 2, (of Time) 3

Repose, 127, 157, 158, 195

Reputation, 5, 360

Retired scholars, 197

Rewards and Punishments, 162

Rhinoceros, 214

Rice-pudding, Grains in a, 296

Riches, 141

Right and Wrong, 244, 306, 345, 366

Rings, Joined, 451

River God, 53, 200, 357

Rivers perennial, 332

Robber Chê, 103, 112, 120, 155, 387

Robbers _v._ Sages, 113

Robbery, Origin of, 296

Round Squareness, 25

Rukh, The, 1, 3

Rule of life, 84

Ruler, The Wise, 161

Rulers (of old) 344, (the Five) 186

Rustic, The sick, 299

Sacrifices, 6, 53, 305

Sacrificial caps, 8

Sage, The True, 146, 192, 326, 336

Sages a curse, 108, 113, 117, 125

Salve for chapped hands, 9

San Ching, 377

San-miao, 124

San-wei, 124

Sang Hu, 83, 253, 254

Scales and Steelyards, 114

Schemes, 317, 360

Scholars' robes, 269

Sciolist, The, 164

Sea-bird, Arrival of a, 226, 244

Sea-serpents, 214

Seasons, The, 162, 165, 348

Secret of existence, 280

Self, 5, 145

Senses, The, 20, 99, 100, 155, 311, 343

Sha-ch'iu, 346

Shadow, Afraid of his, 418

Shadow, Man and his, 332

San Chüan, 371, 404

Shan Pao, 235

Shang Mountain, 52

Shang-shên Rapid, The, 233

Shao Chih, 347

Shao Kuang, 78

Shê, Duke of, 45

Shên Nung, 116, 196, 226, 246, 287, 385

Shên T'u Chia, 59

Shên T'u Ti, 72, 394

Shên Yao, 443

Shih Ch'êng Chi, 168

Shih Chin, 179

Shih Ch'iu, 346

Shih-hu, 371

Shih K'uang, 22, 100, 104, 115

Shih-ling, 331

Shih-nan, 247, 325, 342

Shih Yü, 100, 116, 120, 155

Shou (Prince of Yüeh), 373

Shou-ling, The youth of, 216

Shou-yang, Mt., 103, 385

Shu, 98, 352

Shu Ch'i, 72, 384, 394

Shu Shan _No-toes_, 61

Shu Tan (Chou Kung), 384

Shun, The Emperor, 5 _et alt. pass._

Sight, Sense of, (its failure) 139; 311, 359

Silence, Doctrine of, 56, 293, 325

Sincerity, Cultivation of, 316

Singing alongside a corpse, 83

Six Influences, The, 129, 174

Six Ranks, The, 399

Skull (Chuang Tzŭ and the) 224; (Lieh Tzŭ and the) 227

Sky, The, 173

Slopes and plains, 208

Smell, Sense of, 155, 360

Snake, The (moves without legs) 211; (its shoulders) 82

Snail, The, 340

Snow-goose, Whiteness of, 185

Society, 347

Sons, 141

Soot, Life as mere, 305

Sophistry, 117; (of Hui Tzŭ) 451

Sorrow, 199, 221, 293

Soul, The, 14, 37, 57

Soyer, A Chinese, 104

Space, 202, 304, 340

Speech, (Great) 13; (not mere breath) 16, 17, 22; (a surplus) 23; (like wind to wave) 47; (failure of) 139; (no room for) 264

Spirit of the Clouds, 129

" " Ocean, 200

" " River, 200

"Spring and Autumn," 24

Square and Compasses, 101, 263

Ssŭ-mi, The, 228

Standard of right, 306

Standards must be absolute, 436

Stars, The, 167

Stealing purses, 114; (States) 114

Stickleback, Chuang Tzŭ and the, 353

Stoat, The, 313

Stone-mason's skill, A, 321

Straight-browed people, The, 150

Straw dog, The, 179

Strength of no avail, 139

Stupidity, 360

Su, Hunchback, 55

Subjective, The, 17, 18, 305, 306, 364

Success, Causes of, 432

Sui Jen, 196, 226

Summum bonum, The, 155

Sun and Moon, 29, 165, 167, 173, 243

Sun Hsiu, 242

Sun Hsiu Ao, 273, 325

Sung Hsing, 443

Sung State, The, 8, 9, 53

Supreme Void, The, 289

Swallow, Wisdom of the, 257

Swords, Forging, 290; (the Three), 410

Ta-lü, 100

Ta T'ao, 346

Ta T'ing, 116

T'ai, Mt., 3, 77, 103

Tai Chin Jen, 340

T'ai Huang, 91

T'ai Kung Tiao, 347

T'ai Wang Shan Fu, 371

Talkers, 327

Tan-hsüeh, 373

T'ang, The Emperor, 3, 207, 215, 292, 309, 361, 383

TAO, 16; (axis of) 18, 24; (perfect) 25; (gives form) 75, 76, 79; (man born in) 85; (in everything) 112; (in abstraction) 127; (of God and man) 134, 135, 137, 138, 157, 163, 167; (capacity of) 169, 182, 197; (eternal) 209, (how to reach) 277, 281; (is everywhere) 285, 288, 303, 316 (and TÊ) 326; (functions of) 438; (and fatalism) 446

T'ai Hsi Ching, The, 70

Tao-Tê-Ching, The, 19, 34, 56, 71, 111, 115, 122, 125, 136, 143, 170, 172, 179, 205, 231, 243, 275, 277, 278, 300, 369, 448

Tapir, The, 6

Taste, Sense of, 155

TÊ (see _Virtue_), 45

Teeth cold, 113

Tell, A Chinese, 60, 255

Têng Ling, 442

Thieves, 110, 169

Thieving, Art of, 112

Things, 231

Thoroughness, 342

Thought, 170

Three in the Morning, 20

Three Dynasties, 101, 118, 120

Three Princes, 124, 132, 186, 202

Tiao-ling, 258

T'ien Ch'êng Tzŭ, _or_ T'ien Ho, 111, 324

T'ien K'ai Chih, 234

T'ien Kên, 93

T'ien P'ien, 443

Tigers, 174, 214, 263

Time, 189, 202, 291, 304

Tit, The, 6

Toes, 305, 306

Tongue, A three-foot, 326

Topsy-turvydom, 199

Tortoise, 3, 357; (Chuang Tzŭ and the) 217

Translation (as of Enoch), 230

Travelling, 180

Trees Useless, 10, 51, 52, 245

Tripe, 305

Tsang, Old man of, 271

Tsang, Shepherd, 103

Ts'ang-wu, 354

Ts'ao Shang, 428

Tsê Yang, 335

Tsêng Shên, 100, 116, 120, 155, 352, 366

Tsêng Tzŭ, 378

Ts'ui Chü, 123

Tsun Lu, 116

Tsung, Mt., 124

Tsungs, The, 26

Ts'ung-chih, 40

Tung Kuo Shun Tzŭ, 261

Tung Kuo Tzŭ, 285

Tung Kuo Tzŭ Chi, 366

Tung-t'ing, 176, 227

Tung Yeh Chi, 241

Turtle of eastern sea, 215, 296, 335

Tzŭ Ch'an, 59

Tzŭ Chang, 397

Tzŭ Ch'i, 12, 52, 324, 327

Tzŭ Ch'in Chang, 83

Tzŭ Chou Chih Fu, 370

Tzŭ Chou Chih Poh, 370

Tzŭ Hsü _or_ Wu Yüan, 112, 221, 352, 401

Tzŭ Hua Tzŭ, 373

Tzŭ Kao, 45

Tzŭ Kung, 83, 147, 185, 225, 378, 381, 388, 413

Tzŭ Lai, 81

Tzŭ Lao, 342

Tzŭ Li, 81

Tzŭ Lu, 165, 231, 263, 342, 381; (death of) 393; 413

Tzŭ Sang, 90

Tzŭ Sang Hu, 83, 253, 254

Tzŭ Ssŭ, 80

Tzŭ Yang of Chêng, 375

Tzŭ Yü, 80, 90

Ugliness, 260

Umbra and Penumbra, 32, 367

Uncanny events, 328

Unconditioned, The, 158, 209, 307

Uniformity (of results), 186, 132, 227, 331

Universe, The, 19, 29, 161, 167, 279, 290

Universal Love, 167

Untrodden ground, 333

Useful and Useless, The, 11, 306, 358

Usurpers, 208

Valetudinarianism, 191

Vengeance not extended against things, 232

Violence, 340

Virtue (TÊ), 45, 133, 143, 151, 176, 185, 252, 277, 308, 326, 360

Virtue, Man of Perfect, 210

Vision (Eye and) 333; (perfection of) 104, 139

Vital Principle, The, 129

Wa Lung, 237

Walrus, The, 211

Wang Hsiang, 237

Wang I, 26, 91, 140

Wang Kuo, 335

Wang T'ai, 56

Wang Tzŭ, 395

Wang Tzŭ Ch'ing Chi, 250

War, 315, 318

Wasps, 297

Water, (Fluidity of) 268; (to men and fishes) 227

Water-level, The, 64, 157

Wealth, 221; (value of) 403; (evil of) 405

Weasel, The, 313

Weeding plants, 360

Weeping, 162; (without snivelling) 85

Wei, Prince of, 9, 38, 254, 338

Wei, Prince Wu of, 311

Wei, The State of, 38, 49

Wei of Ch'i, Prince, 338

Wei of Chou, Duke, 234

Wei I, The, 237

Wei-lei Mountains, 294

Wei Shêng, 395, 401

Weights and measures a curse, 114

Well-sweep, A, 147, 181

Wên of Wei, Prince, 261

Wên Chung, 332

Wên Po Hsüeh Tzŭ, 262

Wên Wang, 273

Wên Wang of Chao, 407

Wheel of Existence, The, 228

Wheelwright, The, 171

Whole made up of parts, 347

Wife, Mother-in-law and, 360

Wigs, 152

Wind, 173, 211, 332

Wine, Thin, 113

Winnowing, Chaff from, 184

Wisdom a curse, 115, 121, 125, 188

Wisdom-tricks, 111

Without-end, 288

Wolves, 174

Words, 170, 171

Wu, Prince of, 9, 323

Wu Chuang, 88

Wu Ch'un, Hunchback, 65

Wu Han Chao, 173

Wu Kuang, 72, 361, 383

Wu Lai, 352

Wu Ting, 78

Wu-tsu, 228

Wu Tzŭ Hsü, 395

Wu Wang, 152, 207, 292, 384

Wu Yoh, 400

Wu Yüan, 112, 221, 352, 401

Yak, The, 10

Yang-ch'i, The, 228

Yang Chu, 100, 116, 155, 259, 318

Yang Hu, 214

Yang Tzŭ Chü, 93, 368, 369

Yao, The Emperor, 5, _et alt. pass._

Yeh Ch'üeh, 26, 91, 140, 281, 329

Yellow Emperor, The, 28, 77, 123, 125, 139, 176, 196, 224, 246, 274, 277, 292, 316

Yellow Spring, The, 358

Yen Gate, The, 361

Yen State, The, 329

Yen Ch'êng Tzŭ Yu, 12, 324, 366, 441

Yen ch'i, 410

Yen Ho, 48, 241, 374, 429

Yen Hui _or_ Yen Yüan, 38, 85, 179, 225, 233, 256, 264, 272, 291, 379, 381, 388

Yen Kang Tiao, 287

Yen Pu I, 324

Yi, 60, 255, 308, 309, 319

Yi Yang, 237

Yin, Mountain, 93

Yin and Yang, The, 82, 120, 126, 177, 192, 201, 280

Yin-li, 394

Yin Wên, 443

Ying, 451

Ying, A man of, 321

Ying-yang, 382

Yü, The Great, 16, 142, 152, 215, 254

Yü Ch'iang, 78

Yü Ch'ieh, 357

Yü Erh, 104

Yu-hu, 40

Yu island, 124

Yu Piao, 179

Yüan of Sung, Prince, 270, 321

Yüan Fêng, 150

Yüan Hsien, 378

Yüeh State, The, 8, 9, 16, 313, 451

Yung Ch'êng, 116

Yung Ch'êng Shih, 338

_ERRATA AND ADDENDA_

Page 1, line 3 (from bottom), insert comma after "sunbeam."

" 49, line 2, _Prince_ Ling is the same individual as the _Duke_ Ling of pp. 65, 250, 346.

[All such terms are, of course, arbitrary, being used merely as convenient equivalents of the Chinese titles in the text]

"60, " 13, For "Hou I" read "Hou Yi." [This for the sake of uniformity. _See_ pp. 255, 308, &c.]

"65, " 16, For "too short" read "too scraggy."

"65, " 20, For "too thin" read "too scraggy."

"72, " 4, For "Chi Tzŭ Hsü Yü" read "Chi Tzŭ, Hsü Yü."

"170, " 3 (from bottom), After "Duke Huan." omit the full stop.

"228, " 14, For "glow-worm" read "fire-fly."

"230, " 22, For "to the minister" read "to be the minister."

"262, " 22, For "Wên Po" read "Wên Poh."

"270, " 6, For "Po Li Ch'i" read "Poh Li Ch'i."

"272, " 3 (from bottom), For "Po Hun" read "Poh Hun."

"309, " 12 For "Duke Mu" read "Duke Muh."

"309, " 12 For "Po Li Ch'i" read "Poh Li Ch'i."

"314, last line, "Love for the people," &c. Compare p. 329, lines 17 and 18, "There is no difficulty," &c. The conflict between the meanings of these two passages has not been pointed out. The first passage is rendered by some commentators, "Not to be able to love the people is the," &c. Neither rendering is quite satisfactory; for reasons which would require quotations from the Chinese text.

Page 324, lines 15 and 26, For "Tzŭ Chi" read "Tzŭ Ch'i."

"327, " 18 and 28, For "Tzŭ Chi" read "Tzŭ Ch'i."

"328, line 7, For "Tzŭ Chi" read "Tzŭ Ch'i."

"346, " 5, After "Duke Ling," add "of Wei."

"371, " 17, For "Shih Hu" read "Shih-hu."

"373, " 3, For "Tan Hsüeh" read "Tan-hsüeh."

"394, " 8, For "Yin Li" read "Yin-li."

[These last three corrections mean that I have written names of _places_ with a hyphen between the transliteration of the component Chinese characters, the names of _men_ with a capital letter to the transliteration of each of the Chinese characters which go to make up the surname and personal name]

THE END.

WYMAN AND SONS, PRINTERS GREAT QUEEN STREET, LONDON, W.C.

_BY THE SAME AUTHOR._

=Chinese Sketches.= Death of an Emperor--Etiquette--Gambling--Fêng-shui--Opium--Pawnbrokers-- Slang--Inquests, &c. &c.

=Strange Stories from a Chinese Studio.= Translation of the _Liao Chai_. 2 vols. 8vo.

=Historic China, and other Sketches.=

=Gems of Chinese Literature.= Containing Extracts from various Authors, from B.C. 500 to A.D. 1600.

=A Short History of Koolangsu.=

=On Some Translations and Mistranslations in Williams' Syllabic Dictionary.=

=Dictionary of Colloquial Idioms in the Mandarin Dialect.=

=Chinese without a Teacher=: Being a Collection of Easy and Useful Sentences in the Mandarin Dialect. With a Vocabulary. 2nd Edition.

=Synoptical Studies in Chinese Character.=

=Handbook of the Swatow Dialect.=

=Record of the Buddhistic Kingdoms.= Translated from the Chinese. With copious Notes.

=Two Chinese Poems=: The =San Tzŭ Ching=, _or the Trimetrical Classic_; and the =Ch'ien Tzŭ Wên=, _or Thousand Character Essay_. Metrically translated.

=From Swatow to Canton=: An Overland Journey.

=A Glossary of Reference=, on Subjects connected with the Far East. 2nd Edition.

=The Remains of Lao Tzŭ.= Hong Kong: 1886.

* * * * *

Transcriber’s Notes:

Italic text is denoted by _underscores_.

Obvious printer’s errors corrected.

Every effort has been made to replicate this text as faithfully as possible, including obsolete and variant spellings, non-standard punctuation, inconsistently hyphenated words, and other inconsistencies.

In the original text, the first digit of the first footnote on page x is illegible. Corrected based on context.