Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1BK. v.. (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body;—are you not wrong in this?’ 3ze-#44n felt uneasy, altered his manner and looks, and said, ‘You need not, Sir, say anything more about it.’ 3. In La there was a cripple, called Shd-shan the Toeless!, who came on his heels to see Xung-ni. Kung-ni said to him, ‘ By your want of circumspection in the past, Sir, you have incurred such a calamity;—of what use is your coming to me now?’ Toeless said, ‘Through my ignorance of my proper business and taking too little care of my body, I came to lose my feet. But now I am come to you, still possessing what is more honourable than my feet, and which therefore I am anxious to preserve entire. There is nothing which Heaven does not cover, and nothing which Earth does not sustain ; you, Master, were regarded by me as doing the part of Heaven and Earth ;—how could I know that you would receive me in such a way?’ Confucius rejoined, ‘I am but a poor creature. But why, my master, do you not come inside, where I will try to tell you what I have learned?’ When Toeless had gone out, Confucius said, ‘ Be stimulated to effort, my disciples. This toeless cripple is still anxious to learn to make up for the evil of his former conduct ; —how much more should those be so whose conduct has been unchallenged!’ Mr. Toeless, however, told Lao Tan (of the inter- 1 «Toeless’ is a sort of nickname. Shf-shan or Shfi hill was, probably, where he dwelt :—‘ Toeless of Sh@ hill.’ PT. I, SECT.V. THE WRITINGS OF KWANG-3ZE. 229 view), saying, ‘Khung Ait, I apprehend, has not yet attained to be a Perfect man. What has he to do with keeping a crowd of disciples around him? He is seeking to have the reputation of being an extraordinary and marvellous man, and does not know that the Perfect man considers this to be as handcuffs and fetters to him.’ Lao Tan said, ‘Why did you not simply lead him to see the unity of life and death, and that the admissible and inadmissible belong to one category, so freeing him from his fetters ? Would this be possible?’ Toeless said, ‘It is the punishment inflicted on him by Heaven!. Howcan he be freed from it ?’ 4. Duke Ai of La? asked Xung-ni, saying,‘There was an ugly man in Wei, called Ai-thai Tho. His father-in-law, who lived with him, thought so much of him that he could not be away from him. His wife, when she saw him (ugly as he was), represented to her parents, saying, “I had more than ten times rather be his concubine than the wife of any other man *.” He was never heard to take the lead in discussion, but always seemed to be of the same opinion with others. He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men’s craving for food. He was ugly enough, moreover, to scare
2He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men’s craving for food. He was ugly enough, moreover, to scare ' « Heaven’ here is a synonym of Tao. Perhaps the meaning is ‘unavoidable ;’ it is so in the TAoistic order of things. ? Tt was in the sixteenth year of duke Ai that Confucius died. Ai was marquis of Lf from B.c. 494 to 468. ® The account of Ai-th4i Tho is of course Awang-3ze’s own fabrication. Ai-thdi is understood to be descriptive of his ugliness, and Tho to be his name. * Perhaps this was spoken by his wife before their marriage. a ae a ga Ng a mol lft foo = = —l a -<— - q=<crr 230 THE TEXTS OF TAOISM. BK. V. the whole world. He agreed with men instead of trying to lead them to adopt his views; his knowledge did not go beyond his immediate neighbourhood’. And yet his father-in-law and his wife were of one mind about him in his presence (as I have said);—he must have been different from other men. I called him, and saw him. Certainly he was ugly enough to scare the whole world. He had not lived with me, however, for many months, when I was drawn to the man; and before he had been with me a full year, I had confidence in him. The state being without a chief minister, I (was minded) to commit the government to him. He responded to my proposal sorrowfully, and looked undecided as if he would fain have declined it. I was ashamed of myself (as inferior to him), but finally gave the government into his hands. In a little time, however, he left me and went away. I was sorry and felt that I had sustained a loss, and as if there were no other to share the pleasures of the kingdom with me. What sort of man was he?’ . Kung-ni said, ‘Once when I was sent on a mission to Khd, I saw some pigs sucking at their dead mother. After a little they looked with rapid glances, when they all left her, and ran away. They felt that she did not see them, and that she was no longer like themselves. What they had loved in their mother was not her bodily figure, but what had given animation to her figure. When a man dies in battle, they do not at his interment employ the usual appendages ? One sees dimly the applicability of this illustration to the case in hand. What made Ai-thai Tho so much esteemed was his mental power, quite independent of his ugly person. vl PT.1, SECT.V. THE WRITINGS OF KWANG-8ZE. 231
3One sees dimly the applicability of this illustration to the case in hand. What made Ai-thai Tho so much esteemed was his mental power, quite independent of his ugly person. vl PT.1, SECT.V. THE WRITINGS OF KWANG-8ZE. 231 of plumes: as to supplying shoes to one who has lost his feet, there is no reason why he should care for them ;—in neither case is there the proper reason for their use'. The members of the royal harem do not pare their nails nor pierce their ears 2; when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them*. That their bodies might be perfect was sufficient to make them thus dealt with ;—how much greater results should be expected from men whose mental gifts are perfect! This Ai-thai Tho was believed by men, though he did not speak a word; and was loved by them, though he did no special service for them. He made men appoint him to the government of their states, afraid only that he would not accept the appointment. He must have been a man whose powers ® were perfect, though his realisation of them * was not manifested in his person.’ Duke Ai said,‘ What is meant by saying that his powers were complete?’ ung-ni replied, ‘ Death and life, preservation and ruin, failure and success, poverty and wealth, superiority and _ inferiority, blame and praise, hunger and thirst, cold and heat ;— these are the changes of circumstances, the operation of our appointed lot. Day and night they succeed to one another before us, but there is no wisdom 1 See the Li X71, VIII, i, 7; but the applicability of these two illustrations is not so clear. 2 These two have force as in ‘reasoning from the less to the greater.’ With the latter of the two compare the mosaical provision in Deuteronomy xxiv. 5. 8 « Powers’ are the capacities of the nature,—the gift of the Tao. ‘Virtue’ is the realisation or carrying out of those capacities. 232 THE TEXTS OF TAOISM. BK, V. able to discover to what they owe their origination. They are not sufficient therefore to disturb the harmony (of the nature), and are not allowed to enter into the treasury of intelligence. To cause this harmony and satisfaction ever to be diffused, while the feeling of pleasure is not lost from the mind; to allow no break to arise in this state day or night, so that it is always spring-time? in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year) ?:— these are the characteristics of him whose powers are perfect.’
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. v.. (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body;—are you not wrong in this?’ 3ze-#44n felt uneasy, altered his manner and looks, and said, ‘You need not, Sir, say anything more about it.’ 3. In La there was a cripple, called Shd-shan the Toeless!, who came on his heels to see Xung-ni. Kung-ni said to him, ‘ By your want of circumspection in the past, Sir, you have incurred such a calamity;—of what use is your coming to me now?’ Toeless said, ‘Through my ignorance of my proper business and taking too little care of my body, I came to lose my feet. But now I am come to you, still possessing what is more honourable than my feet, and which therefore I am anxious to preserve entire. There is nothing which Heaven does not cover, and nothing which Earth does not sustain ; you, Master, were regarded by me as doing the part of Heaven and Earth ;—how could I know that you would receive me in such a way?’ Confucius rejoined, ‘I am but a poor creature. But why, my master, do you not come inside, where I will try to tell you what I have learned?’ When Toeless had gone out, Confucius said, ‘ Be stimulated to effort, my disciples. This toeless cripple is still anxious to learn to make up for the evil of his former conduct ; —how much more should those be so whose conduct has been unchallenged!’ Mr. Toeless, however, told Lao Tan (of the inter- 1 «Toeless’ is a sort of nickname. Shf-shan or Shfi hill was, probably, where he dwelt :—‘ Toeless of Sh@ hill.’ PT. I, SECT.V. THE WRITINGS OF KWANG-3ZE. 229 view), saying, ‘Khung Ait, I apprehend, has not yet attained to be a Perfect man. What has he to do with keeping a crowd of disciples around him? He is seeking to have the reputation of being an extraordinary and marvellous man, and does not know that the Perfect man considers this to be as handcuffs and fetters to him.’ Lao Tan said, ‘Why did you not simply lead him to see the unity of life and death, and that the admissible and inadmissible belong to one category, so freeing him from his fetters ? Would this be possible?’ Toeless said, ‘It is the punishment inflicted on him by Heaven!. Howcan he be freed from it ?’ 4. Duke Ai of La? asked Xung-ni, saying,‘There was an ugly man in Wei, called Ai-thai Tho. His father-in-law, who lived with him, thought so much of him that he could not be away from him. His wife, when she saw him (ugly as he was), represented to her parents, saying, “I had more than ten times rather be his concubine than the wife of any other man *.” He was never heard to take the lead in discussion, but always seemed to be of the same opinion with others. He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men’s craving for food. He was ugly enough, moreover, to scare
2He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men’s craving for food. He was ugly enough, moreover, to scare ' « Heaven’ here is a synonym of Tao. Perhaps the meaning is ‘unavoidable ;’ it is so in the TAoistic order of things. ? Tt was in the sixteenth year of duke Ai that Confucius died. Ai was marquis of Lf from B.c. 494 to 468. ® The account of Ai-th4i Tho is of course Awang-3ze’s own fabrication. Ai-thdi is understood to be descriptive of his ugliness, and Tho to be his name. * Perhaps this was spoken by his wife before their marriage. a ae a ga Ng a mol lft foo = = —l a -<— - q=<crr 230 THE TEXTS OF TAOISM. BK. V. the whole world. He agreed with men instead of trying to lead them to adopt his views; his knowledge did not go beyond his immediate neighbourhood’. And yet his father-in-law and his wife were of one mind about him in his presence (as I have said);—he must have been different from other men. I called him, and saw him. Certainly he was ugly enough to scare the whole world. He had not lived with me, however, for many months, when I was drawn to the man; and before he had been with me a full year, I had confidence in him. The state being without a chief minister, I (was minded) to commit the government to him. He responded to my proposal sorrowfully, and looked undecided as if he would fain have declined it. I was ashamed of myself (as inferior to him), but finally gave the government into his hands. In a little time, however, he left me and went away. I was sorry and felt that I had sustained a loss, and as if there were no other to share the pleasures of the kingdom with me. What sort of man was he?’ . Kung-ni said, ‘Once when I was sent on a mission to Khd, I saw some pigs sucking at their dead mother. After a little they looked with rapid glances, when they all left her, and ran away. They felt that she did not see them, and that she was no longer like themselves. What they had loved in their mother was not her bodily figure, but what had given animation to her figure. When a man dies in battle, they do not at his interment employ the usual appendages ? One sees dimly the applicability of this illustration to the case in hand. What made Ai-thai Tho so much esteemed was his mental power, quite independent of his ugly person. vl PT.1, SECT.V. THE WRITINGS OF KWANG-8ZE. 231
3One sees dimly the applicability of this illustration to the case in hand. What made Ai-thai Tho so much esteemed was his mental power, quite independent of his ugly person. vl PT.1, SECT.V. THE WRITINGS OF KWANG-8ZE. 231 of plumes: as to supplying shoes to one who has lost his feet, there is no reason why he should care for them ;—in neither case is there the proper reason for their use'. The members of the royal harem do not pare their nails nor pierce their ears 2; when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them*. That their bodies might be perfect was sufficient to make them thus dealt with ;—how much greater results should be expected from men whose mental gifts are perfect! This Ai-thai Tho was believed by men, though he did not speak a word; and was loved by them, though he did no special service for them. He made men appoint him to the government of their states, afraid only that he would not accept the appointment. He must have been a man whose powers ® were perfect, though his realisation of them * was not manifested in his person.’ Duke Ai said,‘ What is meant by saying that his powers were complete?’ ung-ni replied, ‘ Death and life, preservation and ruin, failure and success, poverty and wealth, superiority and _ inferiority, blame and praise, hunger and thirst, cold and heat ;— these are the changes of circumstances, the operation of our appointed lot. Day and night they succeed to one another before us, but there is no wisdom 1 See the Li X71, VIII, i, 7; but the applicability of these two illustrations is not so clear. 2 These two have force as in ‘reasoning from the less to the greater.’ With the latter of the two compare the mosaical provision in Deuteronomy xxiv. 5. 8 « Powers’ are the capacities of the nature,—the gift of the Tao. ‘Virtue’ is the realisation or carrying out of those capacities. 232 THE TEXTS OF TAOISM. BK, V. able to discover to what they owe their origination. They are not sufficient therefore to disturb the harmony (of the nature), and are not allowed to enter into the treasury of intelligence. To cause this harmony and satisfaction ever to be diffused, while the feeling of pleasure is not lost from the mind; to allow no break to arise in this state day or night, so that it is always spring-time? in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year) ?:— these are the characteristics of him whose powers are perfect.’
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.
No commentary for this page.