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.
“ 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
Footnotes
1 Pronounce Chwongdza.
2 In the modern province of An-hui.
3 Hence he is often spoken of in the book language as “Ch’i-yüan.”
4 Pronounce Lowdza. The low as in allow. See p. vii.
5 Of an imaginative character, in keeping with the visionary teachings of his master.
6 See chs. xxxi, xxix, and x, respectively.
7 The second of these personages is doubtless identical, though the name is differently written, with the Kêng Sang Ch’u of ch. xxiii. The identity of the first name has not been satisfactorily settled.
8 See p. 17.
9 This last clause is based upon a famous passage in the Lun Yü:—The perfect man is not a mere thing; i.e., his functions are not limited. The idea conveyed is that Chuang Tzŭ’s system was too far-reaching to be practical.
10 See p. 434.
11 The Canon of Tao, and of Tê, the exemplification thereof. See p. 125. I have discussed the claims of this work at some length in The Remains of Lao Tzŭ: Hong Kong, 1886.
12 The brilliant philosopher, statesman, poet, &c., of the Sung dynasty (A.D. 1036-1101).
13 A curious parallelism will be found in Supernatural Religion, vol. i, p. 460:—
“No period in the history of the world ever produced so many spurious works as the first two or three centuries of our era. The name of every Apostle, or Christian teacher, not excepting that of the great Master, was freely attached to every description of religious forgery.”
14 On the authority of the I-wên-chih.
15 A work of the fifth century A.D.
16 Of the Han dynasty. Mayers puts him a little later, viz., A.D. 275.
17 The China Review, vol. xvi, p. 195.
18 In A.D. 742.
19 The Divine Classic of Nan-hua. By Frederic Henry Balfour, F.R.G.S., Shanghai and London, 1881.
20 One example will suffice. In ch. xxiii (see p. 309) there occurs a short sentence which means, “A one-legged man discards ornament, his exterior not being open to commendation.”
Mr. Balfour translated this as follows:—“Servants will tear up a portrait, not liking to be confronted with its beauties and its defects.”
21 In 1885 this treatise was republished by Dr. Legge in its place as Bk. xxviii of the Lî Kî of Li Chi (Sacred Books of the East, vols. xxvii, xxviii), with a new title The State of Equilibrium and Harmony. But the parallelism with the Aristotelian doctrine is as obvious as ever.
22 See the fragments in Ritter and Preller’s Hist. Phil. Græc. § 93 and § 94 A. B. Seventh edition.
23 Heracl. Eph. Rell. Bywater, xvi.
24 ὀχλολοίδορος Ἡράκλειτος Timon ap. Diog. Laert. ix. i.
25 Οὐκ ἐμεῦ ἀλλὰ τοὺ λόγου ἀκουσάντας ὁμολογέειν σοφόν ἐστι ἓν πάντα εἶναι. Heracl. Eph. Rell. i.
26 Hippolytus Ref. haer. ix. 9.
27 Heracl. Eph. Rell. xxxix.
28 Ibid., lvii.
29 Ibid., lxvii.
30 Ibid., lxix.
31 Ibid., lxx.
32 Ibid., lxxviii.
33 Ibid., xlv.
34 Ibid., lix.
35 Ibid., xxxvi.
36 Ibid., xliv.
37 Ibid., iii.
38 Ibid., v.
39 Heracl. Eph. Rell. iv.
40 Ibid., xlv.
41 Ibid., xlvii.
42 Ibid., liv., and notes.
43 Ibid., li.
44 Ibid., xci, xix.
45 Ibid., xxix.
46 Cf. Plat. Phaedr. 265: κατ’ ἄρθρα ᾑ πέφυκεν καὶ μὴ ἐπιχειρεῖν καταγνύναι μέρος μηδὲν κακοῦ μαγείρου τρόπῳ χρώμενος.
47 Cf. Herbert Spencer’s well-known paradox,—“The sense of duty or moral obligation is transitory, and will diminish as fast as moralisation increases.”—Data of Ethics, p. 127.
48 Theaet. 176. A. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅ τι τάχιστα. φυγὴ δὲ ὁμοίωσις Θεῷ κατὰ τὸ δυνατόν. ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι.
49 Heracl. Eph. Rell. lxv.
50 Chuang Tzŭ, chap. xiv, p. 182-189.
51 Encycl. Met., Art. “Lao Tzŭ.”
52 Quoted by Dr. Legge, loc. cit.
53 E.g. Mr. Edwin Arnold’s Light of Asia, and still more Professor Seydel’s Das Evangelium von Jesu in seinen Verhältnissen zu Buddha-Sage and Buddha-Lehre. On the other side of the question, cf. Dr. Kellogg’s The Light of Asia and The Light of the World. London, 1885. And an article in the Nineteenth Century for July, 1888, on Buddhism, by the Bishop of Colombo.