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The army of Têng Chiu-kung was camped at San-shan Kuan, when he received orders to proceed to the battle then taking place at Hsi Ch'i. There, in standing up to No-cha and Huang Fei-hu, he had his left arm broken by the former's magic bracelet, but, fortunately for him, his subordinate, T'u Hsing-sun, a renowned magician, gave him a remedy which quickly healed the fracture.
A great lyric comes of the escape of the consciousness from the mind, and into the Spirit. The West has produced all the great dramas and epics, and will persist in the view that the Spirit can have no other expression so high as in these forms. Very likely the West is right; but I shall not think so next time I am reading Li Po or Ssu-k'ung T'u or Keats.
After a banquet, Têng Chiu-kung promised his daughter in marriage to T'u Hsing-sun if he would gain him the victory at Hsi Ch'i. Chiang Tzu-ya then persuaded T'u's magic master, Chü Liu-sun, to call his disciple over to his camp, where he asked him why he was fighting against the new dynasty. "Because," he replied, "Chiu-kung has promised me his daughter in marriage as a reward of success."
The more fertile Taoist and Buddhist imaginations led to the preservation of what the Confucianists, distrusting the marvellous, would have allowed to die a natural death. Chou Tzu's "T'ai Chi T'u" Chou Tun-i, appropriately apotheosized as 'Prince in the Empire of Reason, completed and systematized the philosophical world-conception which had hitherto obtained in the Chinese mind.
Hearing this, Hsiang Ling was simply delighted, and taking the poems, she went back. After considerable exertion, she succeeded in devising a couplet, but so little able was she to tear herself away from the 'T'u' poems, that she perused another couple of stanzas, until she had no inclination for either tea or food, and she felt in an unsettled mood, try though she did to sit or recline.
Afterwards, look over the one hundred and twenty stanzas of Lao T'u, in the heptameter rule; and next read a hundred or two hundred of the heptameter four-lined stanzas by Li Ch'ing-lieu. When you have, as a first step, digested these three authors, and made them your foundation, you can take T'ao Yuan-ming, Ying, Liu, Hsieh, Yuean, Yue, Pao and other writers and go through them once.
And I have dealt with them in this order because, though the P'an Ku legend belongs to the fourth century A.D., the I ching dualism was not, rightly speaking, a cosmogony until Chou Tun-i made it one by the publication of his T'ai chi t'u in the eleventh century A.D. Over the unscientific and the scientific minds of the Chinese these two are paramount.
Near the T'u Mei to sleep, makes e'en a dream with fragrance full!" "This is," laughed Chia Cheng sneeringly, "an imitation of the line: "A book when it is made of plaintain leaves, the writing green is also bound to be! "So that there's nothing remarkable about it." "Li T'ai-po, in his work on the Phoenix Terrace," protested the whole party, "copied, in every point, the Huang Hua Lou.
As she would have come to preach Truth, you may suppose Truth needed, and therefore lacking; and so, that her teachings would have been at once dubbed vilest heterodoxy, and herself a charlatan. "Below with eddy and flow the white tides creep On the sands." Says Ssu-k'ung T'u, "..... in no one form may Tao abide. But changes and shifts like the wide wing-shadows asweep On the mountainside";
It was while she was falling to pieces, that Ssu-K'ung T'u wrote his divinely delicate meditations. When the iron most entered her soul, she would weep, but not tear her hair or rage and grow passionate; she would condescend to be heart-broken, but never vulgar. In her gayest moments, wine-flushed and Spring-flushed, she never forgot herself to give utterance to the unseemly.
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