FOOTNOTES:
Project Gutenberg EPUB3 edition
Zhuangzi and Giles, Herbert Allen
Source notes
[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.