The contrast between the movement of the heavens ( ), and the resting of the earth ( ), requires the translation of the characters of the title by 'The Revolution of Heaven.' But that idea does not enter largely into the subject-matter of the Book. 'The whole,' says Hsüan Ying, 'consists of eight paragraphs, the first three of which show that under the sky there is nothing which is not dominated by the Tâo, with which the Tîs and the Kings have only to act in accordance; while the last five set forth how the Tâo is not to be found in the material forms and changes of things, but in a spirit-like energy working imperceptibly, developing and controlling all phenomena.'
I have endeavoured in the notes on the former three paragraphs to make their meaning less obscure and unconnected than it is on a first perusal. The five illustrative paragraphs are, we may assume, all of them factitious, and can hardly be received as genuine productions of Kwang-dze. In the sixth paragraph, or at least a part of it, Lin Hsî-kung acknowledges the hand of the forger, and not less unworthy of credence are in my opinion the rest of it and much of the other four paragraphs. If they may be
taken as from the hand of our author himself, he was too much devoted to his own system to hold the balance of judgment evenly between Lâo and Khung.