accepted value of terms, and reckon the works of Aristotle among the "sacred" books of the Greeks. Chuang Tzŭ was scarcely the founder of a school. He was not a Prophet, as Lao Tzŭ was, nor can he fairly be said ever to have been regarded by genuine Taoists as such.
When, many centuries later, the light of Lao Tzŭ's real teachings had long since been obscured, then a foolish Emperor conferred upon Chuang Tzŭ's work the title of Holy Canon of Nan-hua. But this was done solely to secure for the follies of the age the sanction of a great name. Not to mention that Lieh Tzŭ's alleged work, and many other similar forgeries have also been equally honoured. So that if works like these are to be included among the Sacred Books of the East, then China alone will be able to supply matter for translation for the next few centuries to come.
Partly of necessity, and partly to spare the general reader, I have relegated to a supplement all textual and critical notes involving the use of Chinese characters. This supplement will be issued as soon as possible after my return to China. It will not form an integral part of the present work, being intended merely to assist students of the language in verifying the renderings I have here seen fit to adopt. As a compromise I have supplied a kind of running commentary, introduced, in accordance with the Chinese system, into the body of the text. It is hoped that this will enable any one to understand the drift of Chuang Tzŭ's allusions, and to follow arguments which are usually subtle and oft-times obscure.
- In A.D. 742.