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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He licked one of its leaves, and his mouth felt torn and wounded. The smell of it would make a man frantic, as if intoxicated, for more than three whole days together. ‘ This, indeed,’ said he, ‘isa i tree good for nothing, and it is thus that it has | t attained to such a size. Ah! and spirit-like men acknowledge this worthlessness (and its result) *.’ In Sung there is the district of Aing-shih‘*, in which catalpae, cypresses, and mulberry trees grow well. Those of them which are a span or two or rather more in circumference® are cut down by persons who want to make posts to which to tie their i 1 Probably the Nan-kwo 3ze-AA! at the beginning of the second Book. 2 In the present department of Kwei-teh, Ho-nan. 8 A difficult sentence to construe. * In what part of the duchy we do not know. 5 See Mencius, VI, i, 13. 220 THE TEXTS OF TAOISM. BK. IV. monkeys; those which are three or four spans round are cut down by persons who want beams for their lofty and famous houses; and those of seven or eight spans are cut down by noblemen and rich merchants who want single planks for the sides of their coffins. The trees in consequence do not complete their natural term of life, and come to a premature end in the middle of their growth under the axe and bill ;—this is the evil that befalls them from their supplying good timber. In the same way the Xieh’ (book) specifies oxen that have white foreheads, pigs that have turned-up snouts, and men that are suffering from piles, and forbids their being sacrificed to the Ho. The wizards know them by these peculiarities and consider them to be inauspicious, but spirit-like men consider them on this account to be very fortunate. 8. There was the deformed object Sha*#, His chin seemed to hide his navel; his shoulders were higher than the crown of his head; the knot of his hair pointed to the sky; his five viscera were all compressed into the upper part of his body, and his two thigh bones were like ribs. By sharpening needles and washing clothes he was able to make a living. By sifting rice and cleaning it, he was able to support ten individuals. When the government was calling out soldiers, this poor Shi would bare his arms among the others; when it had any great service to be undertaken, because of his constant ailments, none of the work was assigned to him ; when it was 1 Probably the name of an old work on sacrifices. But was there ever a time in China when human sacrifices were offered to the Ho, or on any altar? | * One of Kwang-3ze’s creations. PT,I. SECT.1V. THE WRITINGS OF KWANG-8ZE. 221 giving out grain to the sick, he received three 4ung, and ten bundles of firewood. If this poor man, so deformed in body, was still able to support himself, and complete his term of life, how much more may they do so, whose deformity is that of their faculties! !
2THE WRITINGS OF KWANG-8ZE. 221 giving out grain to the sick, he received three 4ung, and ten bundles of firewood. If this poor man, so deformed in body, was still able to support himself, and complete his term of life, how much more may they do so, whose deformity is that of their faculties! ! 9. When Confucius went to KA0?, Khieh-yd, the madman of AK/0%, as he was wandering about, passed by his door, and said, ‘O Phoenix, O Phoenix, how is your virtue degenerated! The future is not to be waited for; the past is not to be sought again! When good order prevails in the world, the sage tries to accomplish all his service; when disorder prevails, he may preserve his life; at the present time, it is enough if he simply escape being punished. Happiness is lighter than a feather, but no one knows how to support it ; calamity is heavier than the earth, and yet no one knows how to avoid it. Give over! give over approaching men with the lessons of your virtue! You are in peril! you are in peril, hurrying on where you have marked out the ground against your advance! I avoid publicity, I avoid publicity, that my path may not be injured. I pursue my course, now going backwards, now crookedly, that my feet may not be hurt ‘. * The deficiency of their faculties—here mental faculties—would assimilate them to the useless trees in the last two paragraphs, whose uselessness only proved useful to them. * The great state of the south, having its capital in the present Hf-pei. 5 See the Analects, XVIII, v. * The madman would seem to contrast his own course with that of Confucius; but the meaning is very uncertain, and the text cannot be discussed fully in these short notes. There is a jingle 222 THE TEXTS OF TAOISM. BK. 1V. ‘The mountain by its trees weakens itself}. The grease which ministers to the fire fries itself. The cinnamon tree can be eaten, and therefore it is cut down. The varnish tree is useful, and therefore incisions are made in it. All men know the advan- tage of being useful, but no one knows the advantage of being useless.’ of rhyme also in the sentence, and some critics find something like this in them: ‘Ye ferns, ye thorny ferns, O injure not my way! To save my feet, I backward turn, or winding stray!’ . ’ Literally, ‘robs itself;’—exhausts its moisture or productive strength. PT. I.SECT. v. THE WRITINGS OF KWANG-3ZE. 223 BOOK V. Part I. Section V. Teh Aung Fd, or ‘The Seal of Virtue Complete!’
3To save my feet, I backward turn, or winding stray!’ . ’ Literally, ‘robs itself;’—exhausts its moisture or productive strength. PT. I.SECT. v. THE WRITINGS OF KWANG-3ZE. 223 BOOK V. Part I. Section V. Teh Aung Fd, or ‘The Seal of Virtue Complete!’ 1. In Lf? there was a Wang Thai? who had lost both his feet*; while his disciples who followed and went about with him were as numerous as those of Kung-ni. Khang Ai® asked Kung-ni about him, saying, ‘Though Wang Thai is a cripple, the disciples who follow him about divide Li equally with you, Master. When he stands, he does not teach them; when he sits, he does not discourse to them. But they go to him empty, and come back full. Is there indeed such a thing as instruction without words? and while the body is imperfect, may the mind be complete? What sort of man is he?’ Kung-ni replied, ‘This master is a sage. Ihave 1 See pp. 133, 134. 2 The native state of Confucius, part of the present Shan-tung. 8 A Taoist of complete virtue; but probably there was not really such a person. Our author fabricates him according to his fashion. 4 The character uh OU) does not say that he had lost both his feet, but I suppose that such is the meaning, because of what is said of Toeless below that ‘ he walked on his heels to see Confucius.’ The feet must have been amputated, or mutilated rather (justly or unjustly), as a punishment ; but Awang-3ze wished to say nothing on that point. 5 Perhaps a disciple of Confucius ;—not elsewhere mentioned as such. ® See the Tao Teh Xing, ch. 2. ex = eee ee —oe- @ --— - = 224 THE TEXTS OF TAOISM. BK. V. only been too late in going to him. I will make him my teacher; and how much more should those do so who are not equal to me! Why should only the state of La follow him? I will lead on all under heaven with me to do so. zhang i rejoined, ‘ He is a man who has lost his feet, and yet he is known as the venerable Wang! ;—he must be very different from ordinary men. What is the peculiar way in which he employs his mind?’ The reply was, ‘ Death and life are great considerations, but they could work no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed regarding that in which there is no element of falsehood?; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them 2.’
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.
1He licked one of its leaves, and his mouth felt torn and wounded. The smell of it would make a man frantic, as if intoxicated, for more than three whole days together. ‘ This, indeed,’ said he, ‘isa i tree good for nothing, and it is thus that it has | t attained to such a size. Ah! and spirit-like men acknowledge this worthlessness (and its result) *.’ In Sung there is the district of Aing-shih‘*, in which catalpae, cypresses, and mulberry trees grow well. Those of them which are a span or two or rather more in circumference® are cut down by persons who want to make posts to which to tie their i 1 Probably the Nan-kwo 3ze-AA! at the beginning of the second Book. 2 In the present department of Kwei-teh, Ho-nan. 8 A difficult sentence to construe. * In what part of the duchy we do not know. 5 See Mencius, VI, i, 13. 220 THE TEXTS OF TAOISM. BK. IV. monkeys; those which are three or four spans round are cut down by persons who want beams for their lofty and famous houses; and those of seven or eight spans are cut down by noblemen and rich merchants who want single planks for the sides of their coffins. The trees in consequence do not complete their natural term of life, and come to a premature end in the middle of their growth under the axe and bill ;—this is the evil that befalls them from their supplying good timber. In the same way the Xieh’ (book) specifies oxen that have white foreheads, pigs that have turned-up snouts, and men that are suffering from piles, and forbids their being sacrificed to the Ho. The wizards know them by these peculiarities and consider them to be inauspicious, but spirit-like men consider them on this account to be very fortunate. 8. There was the deformed object Sha*#, His chin seemed to hide his navel; his shoulders were higher than the crown of his head; the knot of his hair pointed to the sky; his five viscera were all compressed into the upper part of his body, and his two thigh bones were like ribs. By sharpening needles and washing clothes he was able to make a living. By sifting rice and cleaning it, he was able to support ten individuals. When the government was calling out soldiers, this poor Shi would bare his arms among the others; when it had any great service to be undertaken, because of his constant ailments, none of the work was assigned to him ; when it was 1 Probably the name of an old work on sacrifices. But was there ever a time in China when human sacrifices were offered to the Ho, or on any altar? | * One of Kwang-3ze’s creations. PT,I. SECT.1V. THE WRITINGS OF KWANG-8ZE. 221 giving out grain to the sick, he received three 4ung, and ten bundles of firewood. If this poor man, so deformed in body, was still able to support himself, and complete his term of life, how much more may they do so, whose deformity is that of their faculties! !
2THE WRITINGS OF KWANG-8ZE. 221 giving out grain to the sick, he received three 4ung, and ten bundles of firewood. If this poor man, so deformed in body, was still able to support himself, and complete his term of life, how much more may they do so, whose deformity is that of their faculties! ! 9. When Confucius went to KA0?, Khieh-yd, the madman of AK/0%, as he was wandering about, passed by his door, and said, ‘O Phoenix, O Phoenix, how is your virtue degenerated! The future is not to be waited for; the past is not to be sought again! When good order prevails in the world, the sage tries to accomplish all his service; when disorder prevails, he may preserve his life; at the present time, it is enough if he simply escape being punished. Happiness is lighter than a feather, but no one knows how to support it ; calamity is heavier than the earth, and yet no one knows how to avoid it. Give over! give over approaching men with the lessons of your virtue! You are in peril! you are in peril, hurrying on where you have marked out the ground against your advance! I avoid publicity, I avoid publicity, that my path may not be injured. I pursue my course, now going backwards, now crookedly, that my feet may not be hurt ‘. * The deficiency of their faculties—here mental faculties—would assimilate them to the useless trees in the last two paragraphs, whose uselessness only proved useful to them. * The great state of the south, having its capital in the present Hf-pei. 5 See the Analects, XVIII, v. * The madman would seem to contrast his own course with that of Confucius; but the meaning is very uncertain, and the text cannot be discussed fully in these short notes. There is a jingle 222 THE TEXTS OF TAOISM. BK. 1V. ‘The mountain by its trees weakens itself}. The grease which ministers to the fire fries itself. The cinnamon tree can be eaten, and therefore it is cut down. The varnish tree is useful, and therefore incisions are made in it. All men know the advan- tage of being useful, but no one knows the advantage of being useless.’ of rhyme also in the sentence, and some critics find something like this in them: ‘Ye ferns, ye thorny ferns, O injure not my way! To save my feet, I backward turn, or winding stray!’ . ’ Literally, ‘robs itself;’—exhausts its moisture or productive strength. PT. I.SECT. v. THE WRITINGS OF KWANG-3ZE. 223 BOOK V. Part I. Section V. Teh Aung Fd, or ‘The Seal of Virtue Complete!’
3To save my feet, I backward turn, or winding stray!’ . ’ Literally, ‘robs itself;’—exhausts its moisture or productive strength. PT. I.SECT. v. THE WRITINGS OF KWANG-3ZE. 223 BOOK V. Part I. Section V. Teh Aung Fd, or ‘The Seal of Virtue Complete!’ 1. In Lf? there was a Wang Thai? who had lost both his feet*; while his disciples who followed and went about with him were as numerous as those of Kung-ni. Khang Ai® asked Kung-ni about him, saying, ‘Though Wang Thai is a cripple, the disciples who follow him about divide Li equally with you, Master. When he stands, he does not teach them; when he sits, he does not discourse to them. But they go to him empty, and come back full. Is there indeed such a thing as instruction without words? and while the body is imperfect, may the mind be complete? What sort of man is he?’ Kung-ni replied, ‘This master is a sage. Ihave 1 See pp. 133, 134. 2 The native state of Confucius, part of the present Shan-tung. 8 A Taoist of complete virtue; but probably there was not really such a person. Our author fabricates him according to his fashion. 4 The character uh OU) does not say that he had lost both his feet, but I suppose that such is the meaning, because of what is said of Toeless below that ‘ he walked on his heels to see Confucius.’ The feet must have been amputated, or mutilated rather (justly or unjustly), as a punishment ; but Awang-3ze wished to say nothing on that point. 5 Perhaps a disciple of Confucius ;—not elsewhere mentioned as such. ® See the Tao Teh Xing, ch. 2. ex = eee ee —oe- @ --— - = 224 THE TEXTS OF TAOISM. BK. V. only been too late in going to him. I will make him my teacher; and how much more should those do so who are not equal to me! Why should only the state of La follow him? I will lead on all under heaven with me to do so. zhang i rejoined, ‘ He is a man who has lost his feet, and yet he is known as the venerable Wang! ;—he must be very different from ordinary men. What is the peculiar way in which he employs his mind?’ The reply was, ‘ Death and life are great considerations, but they could work no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed regarding that in which there is no element of falsehood?; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them 2.’
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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