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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1PT, 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 ? 3. In the questions put by Thang? to Ai we have similar statements :—‘In the bare and barren north there is the dark and vast ocean,—the Pool of Heaven. In it there is a fish, several thousand li in breadth, while no one knows its length. Its name is the khwan. There is (also) a bird named the phang; its back is like the Thai mountain, while its wings are like clouds all round the sky. Ona whirlwind it mounts upwards as on the whorls of a goat’s horn for 90,000 1i, till, far removed from the cloudy vapours, it bears on its back the blue sky, and then it shapes its course for the South, and proceeds to the ocean there.’ A quail by the side of a marsh laughed at it, and said, ‘Where is it going to? I spring up with a bound, and come down again when I have reached but a few fathoms, and then fly about among the brushwood and bushes; and 1 Or ‘the patriarch Phang.’ Confucius compared himself to | him (Analects, VII, 1) ;—‘ our old Phang;’ and Ka Hs? thinks he was a worthy officer of the Shang dynasty. Whoever he was, the legends about him are a mass of T4oistic fables. At the end of the Shang dynasty (B.c. 1123) he was more than 767 years old, and still in unabated vigour. We read of his losing 49 wives and 54 sons; and that he still left two sons, WQ and f, who died in Ff-Aien, and gave their names to the W4-!, or Bf-f hills, from which we get our Bohea tea! See Mayers’ ‘Chinese Reader’s Manual,’ p. 175. ® The founder of the Shang dynasty (B.c. 1766-1754). In Lieh-3ze his interlocutor is called Hsia Ko, and 3ze-Ai. 168 THE TEXTS OF TAOISM. BK. I. _ this is the perfection of flying. Where is that creature going to?’ This shows the difference between the small and the great. Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail), and yet Yung- 3ze' of Sung! would have smiled and laughed at them. (This Yung-3ze), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course; so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position).
2Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position). There was Lieh-3ze 2, who rode on the wind and pursued his way, with an admirable indifference (to * We can hardly tell who this Yung-3ze was. Sung was a duchy, comprehending portions of the present provinces of Honan, An-hui, and Kiang-sf. ® See note on the title of Book XXXII. Whether there ever was a personage called Lieh-3ze or Lieh Yii-khdu, and what is the real character of the writings that go under his name, are questions that cannot be more than thus alluded to in a note. He is often introduced by Awang-3ze, and many narratives are common to their books. Here he comes before us, not as a thinker and writer, but as a semi-supernatural being, who has only not yet attained to the highest consummations of the T4o. PT.I., SECT.I. THE WRITINGS OF KWANG-8ZE. 169 all external things), returning, however, after fifteen day§, (to his place). In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait. But suppose one who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons), thus enjoying himself in the illimitable-—what has he to wait for!? Therefore it is said, ‘The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagelyminded man, none of fame}. 4. Y4o?, proposing to resign the throne to Hsii Yd 3, said, ‘When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light? When the seasonal rains are coming down, if we still keep watering the ground, will not our toil be labour lost for all the good it will do? Do you, Master, stand forth (as sovereign), and the kingdom will (at once) be well governed. If I still (continue to) preside over it, I must look on myself as vainly occupying the place ;—I beg to resign the throne to you.’ Hsii * The description of a master of the Tdo, exalted by it, unless the predicates about him be nothing but the ravings of a wild extravagance, above mere mortal man. In the conclusion, however, he is presented under three different phrases, which the reader will do well to keep in mind. * The great sovereign with whom the documents of the Sha King commence :—.. c. 2357-2257. $ A counsellor of Yao, who is once mentioned by Sze-ma Kien in his-account of Po-!,—in the first Book of his Biographies (Fj 43). Hsii Y@ is here the instance of ‘the Sagely man,’ with whom the desire of a name or fame has no influence. 170 THE TEXTS OF TAOISM. BK, I,
3c. 2357-2257. $ A counsellor of Yao, who is once mentioned by Sze-ma Kien in his-account of Po-!,—in the first Book of his Biographies (Fj 43). Hsii Y@ is here the instance of ‘the Sagely man,’ with whom the desire of a name or fame has no influence. 170 THE TEXTS OF TAOISM. BK, I, Ya said, ‘You, Sir, govern the kingdom, and the kingdom is well governed. If I in these circumstances take your place, shall I not be doing so for the sake of the name? But the name is but the guest of the reality;—shall I be playing the part of the guest? The tailor-bird makes its nest in the deep forest, but only uses a single branch; the mole? drinks from the Ho, but only takes what fills its belly. Return and rest in being ruler,—I will have nothing to do with the throne. Though the cook were not attending to his kitchen, the representative of the dead and the officer of prayer would not leave their cups and stands to take his place.’ 5. Kien Wt? asked Lien Sh, saying, ‘I heard Kihieh-yii ® talking words which were great, but had nothing corresponding to them (in reality) ;—once gone, they could not be brought back. I was frightened by them ;—they were like the Milky Way‘ which cannot be traced to its beginning or end. They had no connexion with one another, and were not akin to the experiences of men.’ ‘What were his words ?’ asked Lien Sh, and the other replied, (He said) that ‘Far away on the hill of Kd-shih® there dwelt a Spirit-like man whose flesh and skin ? Some say the tapir. ? Known to us only through Awang-3ze. 8 «The madman of KAfi’ of the Analects, XVIII, 5, who eschews intercourse with Confucius. See Hwang-fi Mi’s account of him, under the surname and name of Lf Thung, in his Notices of Eminent T4oists, I, 25. * Literally, ‘the Ho and the Han;’ but the name of those rivers combined was used to denote ‘the Milky Way.’ 5 See the Khang-hsit Thesaurus under the character Hy . All which is.said about the hill is that it was ‘in the North Sea.’ PT. I.SECT.I1, THE WRITINGS OF KWANG-8ZE, I7!I
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.
1PT, 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 ? 3. In the questions put by Thang? to Ai we have similar statements :—‘In the bare and barren north there is the dark and vast ocean,—the Pool of Heaven. In it there is a fish, several thousand li in breadth, while no one knows its length. Its name is the khwan. There is (also) a bird named the phang; its back is like the Thai mountain, while its wings are like clouds all round the sky. Ona whirlwind it mounts upwards as on the whorls of a goat’s horn for 90,000 1i, till, far removed from the cloudy vapours, it bears on its back the blue sky, and then it shapes its course for the South, and proceeds to the ocean there.’ A quail by the side of a marsh laughed at it, and said, ‘Where is it going to? I spring up with a bound, and come down again when I have reached but a few fathoms, and then fly about among the brushwood and bushes; and 1 Or ‘the patriarch Phang.’ Confucius compared himself to | him (Analects, VII, 1) ;—‘ our old Phang;’ and Ka Hs? thinks he was a worthy officer of the Shang dynasty. Whoever he was, the legends about him are a mass of T4oistic fables. At the end of the Shang dynasty (B.c. 1123) he was more than 767 years old, and still in unabated vigour. We read of his losing 49 wives and 54 sons; and that he still left two sons, WQ and f, who died in Ff-Aien, and gave their names to the W4-!, or Bf-f hills, from which we get our Bohea tea! See Mayers’ ‘Chinese Reader’s Manual,’ p. 175. ® The founder of the Shang dynasty (B.c. 1766-1754). In Lieh-3ze his interlocutor is called Hsia Ko, and 3ze-Ai. 168 THE TEXTS OF TAOISM. BK. I. _ this is the perfection of flying. Where is that creature going to?’ This shows the difference between the small and the great. Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail), and yet Yung- 3ze' of Sung! would have smiled and laughed at them. (This Yung-3ze), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course; so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position).
2Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position). There was Lieh-3ze 2, who rode on the wind and pursued his way, with an admirable indifference (to * We can hardly tell who this Yung-3ze was. Sung was a duchy, comprehending portions of the present provinces of Honan, An-hui, and Kiang-sf. ® See note on the title of Book XXXII. Whether there ever was a personage called Lieh-3ze or Lieh Yii-khdu, and what is the real character of the writings that go under his name, are questions that cannot be more than thus alluded to in a note. He is often introduced by Awang-3ze, and many narratives are common to their books. Here he comes before us, not as a thinker and writer, but as a semi-supernatural being, who has only not yet attained to the highest consummations of the T4o. PT.I., SECT.I. THE WRITINGS OF KWANG-8ZE. 169 all external things), returning, however, after fifteen day§, (to his place). In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait. But suppose one who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons), thus enjoying himself in the illimitable-—what has he to wait for!? Therefore it is said, ‘The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagelyminded man, none of fame}. 4. Y4o?, proposing to resign the throne to Hsii Yd 3, said, ‘When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light? When the seasonal rains are coming down, if we still keep watering the ground, will not our toil be labour lost for all the good it will do? Do you, Master, stand forth (as sovereign), and the kingdom will (at once) be well governed. If I still (continue to) preside over it, I must look on myself as vainly occupying the place ;—I beg to resign the throne to you.’ Hsii * The description of a master of the Tdo, exalted by it, unless the predicates about him be nothing but the ravings of a wild extravagance, above mere mortal man. In the conclusion, however, he is presented under three different phrases, which the reader will do well to keep in mind. * The great sovereign with whom the documents of the Sha King commence :—.. c. 2357-2257. $ A counsellor of Yao, who is once mentioned by Sze-ma Kien in his-account of Po-!,—in the first Book of his Biographies (Fj 43). Hsii Y@ is here the instance of ‘the Sagely man,’ with whom the desire of a name or fame has no influence. 170 THE TEXTS OF TAOISM. BK, I,
3c. 2357-2257. $ A counsellor of Yao, who is once mentioned by Sze-ma Kien in his-account of Po-!,—in the first Book of his Biographies (Fj 43). Hsii Y@ is here the instance of ‘the Sagely man,’ with whom the desire of a name or fame has no influence. 170 THE TEXTS OF TAOISM. BK, I, Ya said, ‘You, Sir, govern the kingdom, and the kingdom is well governed. If I in these circumstances take your place, shall I not be doing so for the sake of the name? But the name is but the guest of the reality;—shall I be playing the part of the guest? The tailor-bird makes its nest in the deep forest, but only uses a single branch; the mole? drinks from the Ho, but only takes what fills its belly. Return and rest in being ruler,—I will have nothing to do with the throne. Though the cook were not attending to his kitchen, the representative of the dead and the officer of prayer would not leave their cups and stands to take his place.’ 5. Kien Wt? asked Lien Sh, saying, ‘I heard Kihieh-yii ® talking words which were great, but had nothing corresponding to them (in reality) ;—once gone, they could not be brought back. I was frightened by them ;—they were like the Milky Way‘ which cannot be traced to its beginning or end. They had no connexion with one another, and were not akin to the experiences of men.’ ‘What were his words ?’ asked Lien Sh, and the other replied, (He said) that ‘Far away on the hill of Kd-shih® there dwelt a Spirit-like man whose flesh and skin ? Some say the tapir. ? Known to us only through Awang-3ze. 8 «The madman of KAfi’ of the Analects, XVIII, 5, who eschews intercourse with Confucius. See Hwang-fi Mi’s account of him, under the surname and name of Lf Thung, in his Notices of Eminent T4oists, I, 25. * Literally, ‘the Ho and the Han;’ but the name of those rivers combined was used to denote ‘the Milky Way.’ 5 See the Khang-hsit Thesaurus under the character Hy . All which is.said about the hill is that it was ‘in the North Sea.’ PT. I.SECT.I1, THE WRITINGS OF KWANG-8ZE, I7!I
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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