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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1SHAN MO. It requires a little effort to perceive that Shan M 4, the title of this Book, does not belong to it as a whole, but only to the first of its nine paragraphs. That speaks of a large tree which our author once saw on a mountain. The other paragraphs have nothing to do with mountain trees, large or small. As the last Book might be considered to be supplementary to ‘the Nourishment of Life,’ discussed in Book III, so this is taken as having the same relation to Book IV, which treats of ‘ Man in the World, associated with other men.’ It shows by its various narratives, some of which are full of interest, how by a strict observance of the principles and lessons of the T4o a man may preserve his life and be happy, may do the right thing and enjoy himself and obtain the approbation of others in the various circumstances in which he may be placed. The themes both of Books I and IV blend together in it. Paragraph 8 has more the character of an apologue than most of Kwang-3ze’s stories. Book XXI. THIEN 3ZE-FANG. Thien 3ze-fang is merely the name of one of the men who appear in the first paragraph. That he was a historical character is learned from the ‘ Plans of the Warring States,’ XIV, art. 6, where we find him at the court of the marquis Wan of Wei (B.C. 424-387), acting as counsellor to that ruler. Thien was his surname; 3ze-fang his designa- 152 THE TEXTS OF TAOISM. BK, XXII. tion, and Wi-#4i his name. He has nothing to do with any of the paragraphs but the first. It is not easy to reduce all the narratives or stories in the Book to one category. The fifth, seventh, and eighth, indeed, are generally rejected as spurious, or unworthy of our author ; and the sixth and ninth are trivial, though the ninth bears all the marks of his graphic style. Paragraphs 3 and 4 are both long and important. A common idea in them and in 1, 2, and 10 seems to be that the presence and power of the T4o cannot be communicated by words, and are independent of outward condition and circumstances, Book XXII. AIH PEt Yo. With this Book the Second Part of Kwang-3ze’s Essays or Treatises ends. ‘ All the Books in it, says LQ Shd-4ih, ‘show the opposition of Taoism to the pursuit of knowledge as enjoined in the Confucian and other schools; and this Book may be regarded as the deepest, most vehement, and clearest of them all.’ The concluding sentences of the last paragraph and Ldo-jze’s advice to Confucius in par. 5, to ‘sternly repress his knowledge,’ may be referred to as illustrating the correctness of Li’s remark.
25, to ‘sternly repress his knowledge,’ may be referred to as illustrating the correctness of Li’s remark. Book seventeenth is commonly considered to be the most eloquent of Awang-jze’s Treatises, but this twenty-second Book is not inferior to it in eloquence, and it is more characteristic of his method of argument. The way in which he runs riot in the names with which he personifies the attributes of the Tao, is a remarkable instance of the subtle manner in which he often brings out his ideas; and in no other Book does he set forth more emphatically what his own idea of the Tao was, though the student often fails to be certain that he has exactly caught the meaning. The title, let it be observed, belongs only to the first paragraph. The Xih in it must be taken in the sense of ‘knowledge, and not of ‘wisdom,’ BK. XXIV. BRIEF NOTICES OF THE DIFFERENT BOOKS. 153 Book XXIII. KAnc-sanc Kat. It is not at all certain that there ever was such a personage as Kang-sang KA, who gives its name to the Book. In his brief memoir of Kwang-3ze, Sze-ma Kien spells, as we should say, the first character of the surname differently, and for the King (J), employs Khang (Jt), adding his own opinion, that there was nothing in reality corresponding to the account given of the characters in this and some other Books. They would be therefore the inventions of Kwang-jze, devised by him to serve his purpose in setting forth the teaching of Lao-jze. It may have been so, but the value of the Book would hardly be thereby affected. La Shi-Aih gives the following very brief account of the contents. Borrowing the language of Mencius concerning Yen Hui and two other disciples of Confucius as compared with the sage, he says, ‘ Kang-sang K/d had all the members of Lao-3ze, but in small proportions. To outward appearance he was above such as abjure sagehood and put knowledge away, but still he was unable to transform Nanyung Kd, whom therefore he sent to Lao-jze; and he announced to him the doctrine of the Tao that everything was done by doing nothing,’ The reader will see that this is a very incomplete summary of the contents of the Book. We find in it the Taoistic ideal of the ‘Perfect Man, and the discipline both of body and mind through the depths of the system by means of which it is possible for a disciple to become such. Book XXIV. Hsitti W6-KwEI. This Book is named from the first three characters in it, the surname and name of Hsii Wa-kwei, who plays the most important part in the first two paragraphs, and does not further appear. He comes before us as a well-known recluse of Wei, who visits the court to offer his counsels to the marquis of the state. But whether there ever was such ee Cee - em + tree ee 154 THE TEXTS OF TAOISM. BK. XXV. a man, or whether he was only a creation of Kwang-3ze, we cannot, so far as I know, tell.
3But whether there ever was such ee Cee - em + tree ee 154 THE TEXTS OF TAOISM. BK. XXV. a man, or whether he was only a creation of Kwang-3ze, we cannot, so far as I know, tell. Scattered throughout the Book are the lessons so common with our author against sagehood and knowledge, and on the quality of doing nothing and thereby securing the doing of everything. The concluding chapter is one of the finest descriptions in the whole Work of the Tao and of the Taoistic idea of Heaven. ‘There are in the Book, says Ld Fang, ‘many dark and mysterious expressions. It is not to be read hastily ; but the more it is studied, the more flavour will there be found in it.’ Book XXV. 3EH-YANG. This Book is named from the first two characters in it,— ‘3eh-yang,’ which again are the designation of a gentleman of La, called Phang Yang, who comes before us in KAA, seeking for an introduction to the king of that state, with the view, we may suppose, of giving him good counsel. Whether he ever got the introduction which he desired we do not know. The mention of him only serves to bring in three other individuals, all belonging to KZ, and the characters of two of them; but we hear no more of 3eh-yang. The second and third paragraphs are, probably, sequels to the first, but his name does not appear. The paragraphs from 4 to 9 have more or less interest in themselves ; but it is not easy to trace in them any sequence of thought. The tenth and eleventh are more important. The former deals with ‘the Talk of the Hamlets and Villages, the common sentiments of men, which, correct and just in themselves, are not to be accepted as a sufficient expression of the Tao; the latter sets forth how the name T4o itself is only a metaphorical term, used for the purpose of description ; as if the Tao were a thing, and not capable, therefore, from its material derivation of giving adequate expression to our highest notion of what it is. ‘The Book,’ says LQ Sha-Aih, ‘illustrates how the Great To cannot be described by any name; that men ought to - < eee + eee -eeceeps == = = BK.XXVII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 155 stop where they do not really know, and not try to find it in any phenomenon, or in any event or thing. They must forget both speech and silence, and then they may approximate to the idea of the Great Tao.’ Book XXVI. WAr WO.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1SHAN MO. It requires a little effort to perceive that Shan M 4, the title of this Book, does not belong to it as a whole, but only to the first of its nine paragraphs. That speaks of a large tree which our author once saw on a mountain. The other paragraphs have nothing to do with mountain trees, large or small. As the last Book might be considered to be supplementary to ‘the Nourishment of Life,’ discussed in Book III, so this is taken as having the same relation to Book IV, which treats of ‘ Man in the World, associated with other men.’ It shows by its various narratives, some of which are full of interest, how by a strict observance of the principles and lessons of the T4o a man may preserve his life and be happy, may do the right thing and enjoy himself and obtain the approbation of others in the various circumstances in which he may be placed. The themes both of Books I and IV blend together in it. Paragraph 8 has more the character of an apologue than most of Kwang-3ze’s stories. Book XXI. THIEN 3ZE-FANG. Thien 3ze-fang is merely the name of one of the men who appear in the first paragraph. That he was a historical character is learned from the ‘ Plans of the Warring States,’ XIV, art. 6, where we find him at the court of the marquis Wan of Wei (B.C. 424-387), acting as counsellor to that ruler. Thien was his surname; 3ze-fang his designa- 152 THE TEXTS OF TAOISM. BK, XXII. tion, and Wi-#4i his name. He has nothing to do with any of the paragraphs but the first. It is not easy to reduce all the narratives or stories in the Book to one category. The fifth, seventh, and eighth, indeed, are generally rejected as spurious, or unworthy of our author ; and the sixth and ninth are trivial, though the ninth bears all the marks of his graphic style. Paragraphs 3 and 4 are both long and important. A common idea in them and in 1, 2, and 10 seems to be that the presence and power of the T4o cannot be communicated by words, and are independent of outward condition and circumstances, Book XXII. AIH PEt Yo. With this Book the Second Part of Kwang-3ze’s Essays or Treatises ends. ‘ All the Books in it, says LQ Shd-4ih, ‘show the opposition of Taoism to the pursuit of knowledge as enjoined in the Confucian and other schools; and this Book may be regarded as the deepest, most vehement, and clearest of them all.’ The concluding sentences of the last paragraph and Ldo-jze’s advice to Confucius in par. 5, to ‘sternly repress his knowledge,’ may be referred to as illustrating the correctness of Li’s remark.
25, to ‘sternly repress his knowledge,’ may be referred to as illustrating the correctness of Li’s remark. Book seventeenth is commonly considered to be the most eloquent of Awang-jze’s Treatises, but this twenty-second Book is not inferior to it in eloquence, and it is more characteristic of his method of argument. The way in which he runs riot in the names with which he personifies the attributes of the Tao, is a remarkable instance of the subtle manner in which he often brings out his ideas; and in no other Book does he set forth more emphatically what his own idea of the Tao was, though the student often fails to be certain that he has exactly caught the meaning. The title, let it be observed, belongs only to the first paragraph. The Xih in it must be taken in the sense of ‘knowledge, and not of ‘wisdom,’ BK. XXIV. BRIEF NOTICES OF THE DIFFERENT BOOKS. 153 Book XXIII. KAnc-sanc Kat. It is not at all certain that there ever was such a personage as Kang-sang KA, who gives its name to the Book. In his brief memoir of Kwang-3ze, Sze-ma Kien spells, as we should say, the first character of the surname differently, and for the King (J), employs Khang (Jt), adding his own opinion, that there was nothing in reality corresponding to the account given of the characters in this and some other Books. They would be therefore the inventions of Kwang-jze, devised by him to serve his purpose in setting forth the teaching of Lao-jze. It may have been so, but the value of the Book would hardly be thereby affected. La Shi-Aih gives the following very brief account of the contents. Borrowing the language of Mencius concerning Yen Hui and two other disciples of Confucius as compared with the sage, he says, ‘ Kang-sang K/d had all the members of Lao-3ze, but in small proportions. To outward appearance he was above such as abjure sagehood and put knowledge away, but still he was unable to transform Nanyung Kd, whom therefore he sent to Lao-jze; and he announced to him the doctrine of the Tao that everything was done by doing nothing,’ The reader will see that this is a very incomplete summary of the contents of the Book. We find in it the Taoistic ideal of the ‘Perfect Man, and the discipline both of body and mind through the depths of the system by means of which it is possible for a disciple to become such. Book XXIV. Hsitti W6-KwEI. This Book is named from the first three characters in it, the surname and name of Hsii Wa-kwei, who plays the most important part in the first two paragraphs, and does not further appear. He comes before us as a well-known recluse of Wei, who visits the court to offer his counsels to the marquis of the state. But whether there ever was such ee Cee - em + tree ee 154 THE TEXTS OF TAOISM. BK. XXV. a man, or whether he was only a creation of Kwang-3ze, we cannot, so far as I know, tell.
3But whether there ever was such ee Cee - em + tree ee 154 THE TEXTS OF TAOISM. BK. XXV. a man, or whether he was only a creation of Kwang-3ze, we cannot, so far as I know, tell. Scattered throughout the Book are the lessons so common with our author against sagehood and knowledge, and on the quality of doing nothing and thereby securing the doing of everything. The concluding chapter is one of the finest descriptions in the whole Work of the Tao and of the Taoistic idea of Heaven. ‘There are in the Book, says Ld Fang, ‘many dark and mysterious expressions. It is not to be read hastily ; but the more it is studied, the more flavour will there be found in it.’ Book XXV. 3EH-YANG. This Book is named from the first two characters in it,— ‘3eh-yang,’ which again are the designation of a gentleman of La, called Phang Yang, who comes before us in KAA, seeking for an introduction to the king of that state, with the view, we may suppose, of giving him good counsel. Whether he ever got the introduction which he desired we do not know. The mention of him only serves to bring in three other individuals, all belonging to KZ, and the characters of two of them; but we hear no more of 3eh-yang. The second and third paragraphs are, probably, sequels to the first, but his name does not appear. The paragraphs from 4 to 9 have more or less interest in themselves ; but it is not easy to trace in them any sequence of thought. The tenth and eleventh are more important. The former deals with ‘the Talk of the Hamlets and Villages, the common sentiments of men, which, correct and just in themselves, are not to be accepted as a sufficient expression of the Tao; the latter sets forth how the name T4o itself is only a metaphorical term, used for the purpose of description ; as if the Tao were a thing, and not capable, therefore, from its material derivation of giving adequate expression to our highest notion of what it is. ‘The Book,’ says LQ Sha-Aih, ‘illustrates how the Great To cannot be described by any name; that men ought to - < eee + eee -eeceeps == = = BK.XXVII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 155 stop where they do not really know, and not try to find it in any phenomenon, or in any event or thing. They must forget both speech and silence, and then they may approximate to the idea of the Great Tao.’ Book XXVI. WAr WO.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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