Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1BK, XXXII. of them, thus giving us an example of the embodiment of the spiritual, and of harmony with Heaven.’ So does this ingenious commentator endeavour to exhibit the one idea in the Book, and show the unity of its different paragraphs. Book XXXIII. TuHren HsiA. The Thien Hsia with which this Book commences is in regimen, and cannot be translated, so as to give an adequate idea of the scope of the Book, or even of the first paragraph to which it belongs. The phrase itself means literally ‘under heaven or the sky,’ and is used as a denomination of ‘the kingdom, and, even more widely, of ‘the world’ or ‘all men.’ ‘Historical Phases of Taoist Teaching’ would be nearly descriptive of the subject-matter of the Book; but may be objected to on two grounds :—first, that a chronological method is not observed, and next, that the concluding paragraph can hardly be said to relate to Taoism at all, but to the sophistical teachers, which abounded in the age of Kwang-jze. Par. 1 sketches with a light hand the nature of Taoism and the forms which it assumed from the earliest times to the era of Confucius, as imperfectly represented by him and his school, Par. 2 introduces us to the system of Mo Ti and his school as an erroneous form of Taoism, and departing, as it continued, farther and farther from the old model. Par. 3 deals with a modification of Mohism, advocated by scholars who are hardly heard of elsewhere. Par. 4 treats of a further modification of this modified Mohism, held by scholars ‘whose TAo was not the true Tao, and whose “ right ” was really “wrong.”’ Par. 5 goes back to the era of Ldo-3ze, and mentions him and Kwan Yin, as the men who gave to the system of Tao a grand development. Par. 6 sets forth Awang-3ze as following in their steps and going beyond them, the brightest luminary of the system, BK, XXXIII, BRIEF NOTICES OF THE DIFFERENT BOOKS. 163 Par. 7 leaves Taoism, and brings up Hui Shih and other sophists, Whether the Book should be received as from A wang-jze himself or from some early editor of his writings is ‘a vexed question.’ If it did come from his pencil, he certainly had a good opinion of himself. It is hard for a foreign student at this distant time to be called on for an opinion on the one side or the other. THE WRITINGS OF KWANG-3ZE. BOOK I. Part I. Section I. Hsido-yAo Ya, or ‘Enjoyment in Untroubled Ease} 1. In the Northern Ocean there is a fish, the name of which is Khwan?,—I do not know how many li in size. It changes into a bird with the name of Phang, the back of which is (also)—I do not know how many li in extent. When this bird rouses itself and flies, its wings are like clouds all round the sky. When the sea is moved (so as to bear it along), it prepares to remove to the Southern Ocean. The Southern Ocean is the Pool of Heaven. 1 See notice on pp. 127, 128, on the Title and Subject-matter of the Book.
2When this bird rouses itself and flies, its wings are like clouds all round the sky. When the sea is moved (so as to bear it along), it prepares to remove to the Southern Ocean. The Southern Ocean is the Pool of Heaven. 1 See notice on pp. 127, 128, on the Title and Subject-matter of the Book. 2 The khw4n and the phang are both fabulous creatures, far transcending in size the dimensions ascribed by the wildest fancy of the West to the kraken and the roc. Awang-3ze represents them as so huge by way of contrast to the small creatures which he is intending to introduce ;—to show that size has nothing to do with the Tao, and the perfect enjoyment which the possession of it affords. The passage is a good specimen of the Yii Yen (7B =), metaphorical or parabolical narratives or stories, which are the chief characteristic of our author’s writings; but the reader must keep in mind that the idea or lesson in its ‘ lodging’ is generally of a Téoistic nature. PT.1.SECT.I. TIE WRITINGS OF KWANG-3ZE. 165 There is the (book called) Ki Hsieh !,—a record of marvels. We have in it these words :—‘ When the phang is removing to the Southern Ocean it flaps (its wings) on the water for 3000 li. Then it ascends on a whirlwind 90,000 li, and it rests only at the end of six months.’ (But similar to this is the movement of the breezes which we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of living things as they are blown against one another by the air% Is its azure the proper colour of the sky? Or is it occasioned by its distance and illimitable extent? If one were looking down (from above), the very same appearance would just meet his view. 2. And moreover, (to speak of) the accumulation of water ;—if it be not great, it will not have strength to support a large boat. Upset a cup of water in a cavity, and a straw will float on it as if it were a boat. Place a cup in it, and it will stick fast ;—the water is shallow and the boat is large. (So it is with) the accumulation of wind; if it be not great, it will not have strength to support great wings. Therefore (the phang ascended to) the height of 90,000 |i, and there was such a mass of wind beneath it; thenceforth the accumulation of wind was sufficient. As it seemed to bear the blue sky on its back, and there was nothing to obstruct or arrest its course, it could pursue its way to the South. 1 There may have been a book with this title, to which Kwang-3ze appeals, as if feeling that what he had said needed to be substantiated. 2 This seems to be interjected as an afterthought, suggesting to the reader that the phang, soaring along at such a height, was only an exaggerated form of the common phenomena with which he was familiar. 166 THE TEXTS OF TAOISM. BK. I.
32 This seems to be interjected as an afterthought, suggesting to the reader that the phang, soaring along at such a height, was only an exaggerated form of the common phenomena with which he was familiar. 166 THE TEXTS OF TAOISM. BK. I. A cicada and a little dove laughed at it, saying, ‘We make an effort and fly towards an elm or sapanwood tree ; and sometimes before we reach it, we can do no more but drop to the ground. Of what use is it for this (creature) to rise 90,000 If, and make for the South?’ He who goes to the grassy suburbs’, returning to the third meal (of the day), will have ‘his belly as full as when he set out; he who goes to a distance of 100 li will have to pound his grain where he stops for the night; he who goes a thousand lf, will have to carry with him provisions for three months. What should these two small creatures know about the matter? ‘The knowledge of that which is small does not reach to that which is great ; (the experience of) a few years does not reach to that of many. How do we know that it is so? The mushroom of a morning does not know (what takes place between) the beginning and end of a month ; the short-lived cicada does not know (what takes place between) the spring and autumn. These are instances of a short term of life. In the south of Ki? there is the (tree) called Ming-ling’, whose spring is 500 years, and its autumn the same; in high antiquity there was that called T4-2/un4, 1 In Chinese, Mang 3hang; but this is not the name of any particular place. The phrase denotes the grassy suburbs (from their green colour), not far from any city or town. * The great state of the South, having its capital Ying in the present Hf-pei, and afterwards the chief competitor with AAin for the sovereignty of the kingdom. 5 Taken by some as the name of a tortoise. ‘ This and the Ming-ling tree, as well as the mushroom mentioned above, together with the khwan and phiang, are all mentioned in the fifth Book of the writings of Lieh-3ze, referred to in the next paragraph. PT, I,SECT.I1. THE WRITINGS OF KWANG-3ZE. 167 whose spring was 8000 years, and its autumn the same, And Phang 34! is the one man renowned to the present day for his length of life :—if all men were (to wish) to match him, would they not be miserable ?
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.
1BK, XXXII. of them, thus giving us an example of the embodiment of the spiritual, and of harmony with Heaven.’ So does this ingenious commentator endeavour to exhibit the one idea in the Book, and show the unity of its different paragraphs. Book XXXIII. TuHren HsiA. The Thien Hsia with which this Book commences is in regimen, and cannot be translated, so as to give an adequate idea of the scope of the Book, or even of the first paragraph to which it belongs. The phrase itself means literally ‘under heaven or the sky,’ and is used as a denomination of ‘the kingdom, and, even more widely, of ‘the world’ or ‘all men.’ ‘Historical Phases of Taoist Teaching’ would be nearly descriptive of the subject-matter of the Book; but may be objected to on two grounds :—first, that a chronological method is not observed, and next, that the concluding paragraph can hardly be said to relate to Taoism at all, but to the sophistical teachers, which abounded in the age of Kwang-jze. Par. 1 sketches with a light hand the nature of Taoism and the forms which it assumed from the earliest times to the era of Confucius, as imperfectly represented by him and his school, Par. 2 introduces us to the system of Mo Ti and his school as an erroneous form of Taoism, and departing, as it continued, farther and farther from the old model. Par. 3 deals with a modification of Mohism, advocated by scholars who are hardly heard of elsewhere. Par. 4 treats of a further modification of this modified Mohism, held by scholars ‘whose TAo was not the true Tao, and whose “ right ” was really “wrong.”’ Par. 5 goes back to the era of Ldo-3ze, and mentions him and Kwan Yin, as the men who gave to the system of Tao a grand development. Par. 6 sets forth Awang-3ze as following in their steps and going beyond them, the brightest luminary of the system, BK, XXXIII, BRIEF NOTICES OF THE DIFFERENT BOOKS. 163 Par. 7 leaves Taoism, and brings up Hui Shih and other sophists, Whether the Book should be received as from A wang-jze himself or from some early editor of his writings is ‘a vexed question.’ If it did come from his pencil, he certainly had a good opinion of himself. It is hard for a foreign student at this distant time to be called on for an opinion on the one side or the other. THE WRITINGS OF KWANG-3ZE. BOOK I. Part I. Section I. Hsido-yAo Ya, or ‘Enjoyment in Untroubled Ease} 1. In the Northern Ocean there is a fish, the name of which is Khwan?,—I do not know how many li in size. It changes into a bird with the name of Phang, the back of which is (also)—I do not know how many li in extent. When this bird rouses itself and flies, its wings are like clouds all round the sky. When the sea is moved (so as to bear it along), it prepares to remove to the Southern Ocean. The Southern Ocean is the Pool of Heaven. 1 See notice on pp. 127, 128, on the Title and Subject-matter of the Book.
2When this bird rouses itself and flies, its wings are like clouds all round the sky. When the sea is moved (so as to bear it along), it prepares to remove to the Southern Ocean. The Southern Ocean is the Pool of Heaven. 1 See notice on pp. 127, 128, on the Title and Subject-matter of the Book. 2 The khw4n and the phang are both fabulous creatures, far transcending in size the dimensions ascribed by the wildest fancy of the West to the kraken and the roc. Awang-3ze represents them as so huge by way of contrast to the small creatures which he is intending to introduce ;—to show that size has nothing to do with the Tao, and the perfect enjoyment which the possession of it affords. The passage is a good specimen of the Yii Yen (7B =), metaphorical or parabolical narratives or stories, which are the chief characteristic of our author’s writings; but the reader must keep in mind that the idea or lesson in its ‘ lodging’ is generally of a Téoistic nature. PT.1.SECT.I. TIE WRITINGS OF KWANG-3ZE. 165 There is the (book called) Ki Hsieh !,—a record of marvels. We have in it these words :—‘ When the phang is removing to the Southern Ocean it flaps (its wings) on the water for 3000 li. Then it ascends on a whirlwind 90,000 li, and it rests only at the end of six months.’ (But similar to this is the movement of the breezes which we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of living things as they are blown against one another by the air% Is its azure the proper colour of the sky? Or is it occasioned by its distance and illimitable extent? If one were looking down (from above), the very same appearance would just meet his view. 2. And moreover, (to speak of) the accumulation of water ;—if it be not great, it will not have strength to support a large boat. Upset a cup of water in a cavity, and a straw will float on it as if it were a boat. Place a cup in it, and it will stick fast ;—the water is shallow and the boat is large. (So it is with) the accumulation of wind; if it be not great, it will not have strength to support great wings. Therefore (the phang ascended to) the height of 90,000 |i, and there was such a mass of wind beneath it; thenceforth the accumulation of wind was sufficient. As it seemed to bear the blue sky on its back, and there was nothing to obstruct or arrest its course, it could pursue its way to the South. 1 There may have been a book with this title, to which Kwang-3ze appeals, as if feeling that what he had said needed to be substantiated. 2 This seems to be interjected as an afterthought, suggesting to the reader that the phang, soaring along at such a height, was only an exaggerated form of the common phenomena with which he was familiar. 166 THE TEXTS OF TAOISM. BK. I.
32 This seems to be interjected as an afterthought, suggesting to the reader that the phang, soaring along at such a height, was only an exaggerated form of the common phenomena with which he was familiar. 166 THE TEXTS OF TAOISM. BK. I. A cicada and a little dove laughed at it, saying, ‘We make an effort and fly towards an elm or sapanwood tree ; and sometimes before we reach it, we can do no more but drop to the ground. Of what use is it for this (creature) to rise 90,000 If, and make for the South?’ He who goes to the grassy suburbs’, returning to the third meal (of the day), will have ‘his belly as full as when he set out; he who goes to a distance of 100 li will have to pound his grain where he stops for the night; he who goes a thousand lf, will have to carry with him provisions for three months. What should these two small creatures know about the matter? ‘The knowledge of that which is small does not reach to that which is great ; (the experience of) a few years does not reach to that of many. How do we know that it is so? The mushroom of a morning does not know (what takes place between) the beginning and end of a month ; the short-lived cicada does not know (what takes place between) the spring and autumn. These are instances of a short term of life. In the south of Ki? there is the (tree) called Ming-ling’, whose spring is 500 years, and its autumn the same; in high antiquity there was that called T4-2/un4, 1 In Chinese, Mang 3hang; but this is not the name of any particular place. The phrase denotes the grassy suburbs (from their green colour), not far from any city or town. * The great state of the South, having its capital Ying in the present Hf-pei, and afterwards the chief competitor with AAin for the sovereignty of the kingdom. 5 Taken by some as the name of a tortoise. ‘ This and the Ming-ling tree, as well as the mushroom mentioned above, together with the khwan and phiang, are all mentioned in the fifth Book of the writings of Lieh-3ze, referred to in the next paragraph. PT, I,SECT.I1. THE WRITINGS OF KWANG-3ZE. 167 whose spring was 8000 years, and its autumn the same, And Phang 34! is the one man renowned to the present day for his length of life :—if all men were (to wish) to match him, would they not be miserable ?
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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