Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These several classes, with different occupations, and different repu- PT. 11, SECT... THE WRITINGS OF KWANG-3ZE. 273 tations, have agreed in doing injury to their nature and sacrificing their persons. Take the case of a male and female slave?;—they have to feed the sheep together, but they both lose their sheep. Ask the one what he was doing, and you will find that he was holding his bamboo tablets and reading. Ask the other, and you will find that she was amusing herself with some game*. They were differently occupied, but they equally lose their sheep. (So), Po-i* died at the foot of Shau-yang * to maintain his fame, and the robber Aih® died on the top of Tungling ° in his eagerness for gain. Their deaths were occasioned by different causes, but they equally shortened their lives and did violence to their nature ;—why must we approve of Po-i, and condemn the robber Kih? In cases of such sacrifice all over the world, when one makes it for the sake of benevolence and righteousness, the common people style him ‘a superior man, but when another does it for the sake of goods and riches, they style him ‘a small man.’ The action of sacrificing is the same, and yet we have ‘the superior man’ and ‘the small man!’ In the matter of destroying his life, and doing injury to his nature, the robber Xih simply did the same as Po-t ;—why must we make the distinction of ‘superior man’ and ‘small man’ between them ? 1 See the Khang-hst? dictionary under the character ae 2 Playing at some game with dice. 5 See VI, par. 3. ‘ A mountain in the present Shan-hst, probably in the department of Phi-24u. 5 A strange character, but not historical, represented as a brother of Lift-hsid Hui. See Bk. XXIX. ® «The Eastern Height,’= the Thai mountain in the present Shan-tung. (39] T 274 THE TEXTS OF TAOISM. BK. VIII.
23. ‘ A mountain in the present Shan-hst, probably in the department of Phi-24u. 5 A strange character, but not historical, represented as a brother of Lift-hsid Hui. See Bk. XXIX. ® «The Eastern Height,’= the Thai mountain in the present Shan-tung. (39] T 274 THE TEXTS OF TAOISM. BK. VIII. 5. Moreover, those who devote their nature to (the pursuit) of benevolence and _ righteousness, though they should attain to be like 34ng (Shan) and Shih (3hid), I do not pronounce to be good; those who devote it to (the study of) the five flavours, though they attain to be like Shd-v 1, I do not pronounce to be good ; those who devote it to the (discrimination of the) five notes, though they attain to be like Shih Khwang, I do not pronounce to be quick of hearing; those who devote it. to the (appreciation of the) five colours, though they attain to be like Lt Ad, I do not pronounce to be clear of vision. When I pronounce men to be good, I am not speaking of their benevolence and righteousness ;—the goodness is simply (their possession of) the qualities (of the T4éo). When I pronounce them to be good, I am not speaking of what are called benevolence and righteousness; but simply of their allowing the nature with which they are endowed to have its free course. When I pronounce men to be quick of hearing, I do not mean that they hearken to anything else, but that they hearken to themselves ; when I pronounce them to be clear of vision, I do not mean that they look to anything else, but that they look to themselves. Now those who do not see themselves but see other things, who do not get possession of themselves but get possession of other things, get possession of what belongs to others, and not of what is their own; and they reach forth to what attracts others, and not to that in themselves which should attract them. But 1 Different from Yih-ya, the famous cook of duke Hwan of KAf. This is said to have been of the time of Hwang-Tf. But there are different readings of the name. PT. Il, SECT.1. THE WRITINGS OF KWANG-8ZE. 275 thus reaching forth to what attracts others and not to what should attract them in themselves, be they like the robber Ath or like Po-i, they equally err in the way of excess or of perversity. What I am ashamed of is erring in the characteristics of the T Ao, and therefore, in the higher sphere, I do not dare to insist on the practice of benevolence and righteousness, and, in the lower, I do not dare to allow myself either in the exercise of excess or perversity. 276 THE TEXTS OF TAOISM. BK. IX. BOOK IX. Part II. Section II. Ma Thi, or ‘ Horses’s Hoofs.’
3276 THE TEXTS OF TAOISM. BK. IX. BOOK IX. Part II. Section II. Ma Thi, or ‘ Horses’s Hoofs.’ 1. Horses can with their hoofs tread on the hoarfrost and snow, and with their hair withstand the wind and cold; they feed on the grass and drink water; they prance with their legs and leap :—this is the true nature of horses. Though there were made for them grand towers? and large dormitories, they would prefer not to use them. But when Po- 140 8 (arose and) said, ‘I know well how to manage horses, (men proceeded)‘ to singe and mark them, to clip their hair, to pare their hoofs, to halter their heads, to bridle them and hobble them, and to confine them in stables and corrals. (When subjected to this treatment), two or three in every ten of them died. (Men proceeded further) to subject them to hunger and thirst, to gallop them and race them, 1 See pp. 140, 141. 2 Literally, ‘ righteous towers ;’ but 35 is very variously applied, and there are other readings. Compare the name of ling thai, given by the people to the tower built by king Wan; Shih, III, i, 8. 5 A mythical being, the first tamer of horses. The name is given to a star, where he is supposed to have his seat as superintendent of the horses of heaven. It became a designation of Sun Yang, a famous charioteer of the later period of the Kau dynasty, but it could not be he whom Awang-jze had in view. * Po-ldo set the example of dealing with horses as now described; but the supplement which I have introduced seems to bring out better our author’s meaning. PT.U, SECT. U1. THE WRITINGS OF KWANG-38ZE, 277 and to make them go together in regular order. In front were the evils of the bit and ornamented breastbands, and behind were the terrors of the whip and switch. (When so treated), more than half of them died. The (first) potter said, ‘I know well how to deal with clay;’ and (men proceeded) to mould it into circles as exact as if made by the compass, and into Squares as exact as if formed by the measuring square. The (first) carpenter said, ‘I know well how to deal with wood;’ and (men proceeded) to make it bent as if by the application of the hook, and straight as if by the application of the plumb-line. But is it the nature of clay and wood to require the application of the compass and square, of the hook and line? And yet age after age men have praised Po-ldo, saying, ‘He knew well how to manage horses,’ and also the (first) potter and carpenter, saying, ‘They knew well how to deal with clay and wood. This is just the error committed by the governors of the world. 2. According to my idea, those who know well to govern mankind would not act so. The people had their regular and constant nature} :—they wove and made themselves clothes ; they tilled the ground and got food 2. This was their common faculty. They were all one in this, and did not form themselves into separate classes; so were they constituted and left to their natural tendencies*. Therefore in the
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.
1These several classes, with different occupations, and different repu- PT. 11, SECT... THE WRITINGS OF KWANG-3ZE. 273 tations, have agreed in doing injury to their nature and sacrificing their persons. Take the case of a male and female slave?;—they have to feed the sheep together, but they both lose their sheep. Ask the one what he was doing, and you will find that he was holding his bamboo tablets and reading. Ask the other, and you will find that she was amusing herself with some game*. They were differently occupied, but they equally lose their sheep. (So), Po-i* died at the foot of Shau-yang * to maintain his fame, and the robber Aih® died on the top of Tungling ° in his eagerness for gain. Their deaths were occasioned by different causes, but they equally shortened their lives and did violence to their nature ;—why must we approve of Po-i, and condemn the robber Kih? In cases of such sacrifice all over the world, when one makes it for the sake of benevolence and righteousness, the common people style him ‘a superior man, but when another does it for the sake of goods and riches, they style him ‘a small man.’ The action of sacrificing is the same, and yet we have ‘the superior man’ and ‘the small man!’ In the matter of destroying his life, and doing injury to his nature, the robber Xih simply did the same as Po-t ;—why must we make the distinction of ‘superior man’ and ‘small man’ between them ? 1 See the Khang-hst? dictionary under the character ae 2 Playing at some game with dice. 5 See VI, par. 3. ‘ A mountain in the present Shan-hst, probably in the department of Phi-24u. 5 A strange character, but not historical, represented as a brother of Lift-hsid Hui. See Bk. XXIX. ® «The Eastern Height,’= the Thai mountain in the present Shan-tung. (39] T 274 THE TEXTS OF TAOISM. BK. VIII.
23. ‘ A mountain in the present Shan-hst, probably in the department of Phi-24u. 5 A strange character, but not historical, represented as a brother of Lift-hsid Hui. See Bk. XXIX. ® «The Eastern Height,’= the Thai mountain in the present Shan-tung. (39] T 274 THE TEXTS OF TAOISM. BK. VIII. 5. Moreover, those who devote their nature to (the pursuit) of benevolence and _ righteousness, though they should attain to be like 34ng (Shan) and Shih (3hid), I do not pronounce to be good; those who devote it to (the study of) the five flavours, though they attain to be like Shd-v 1, I do not pronounce to be good ; those who devote it to the (discrimination of the) five notes, though they attain to be like Shih Khwang, I do not pronounce to be quick of hearing; those who devote it. to the (appreciation of the) five colours, though they attain to be like Lt Ad, I do not pronounce to be clear of vision. When I pronounce men to be good, I am not speaking of their benevolence and righteousness ;—the goodness is simply (their possession of) the qualities (of the T4éo). When I pronounce them to be good, I am not speaking of what are called benevolence and righteousness; but simply of their allowing the nature with which they are endowed to have its free course. When I pronounce men to be quick of hearing, I do not mean that they hearken to anything else, but that they hearken to themselves ; when I pronounce them to be clear of vision, I do not mean that they look to anything else, but that they look to themselves. Now those who do not see themselves but see other things, who do not get possession of themselves but get possession of other things, get possession of what belongs to others, and not of what is their own; and they reach forth to what attracts others, and not to that in themselves which should attract them. But 1 Different from Yih-ya, the famous cook of duke Hwan of KAf. This is said to have been of the time of Hwang-Tf. But there are different readings of the name. PT. Il, SECT.1. THE WRITINGS OF KWANG-8ZE. 275 thus reaching forth to what attracts others and not to what should attract them in themselves, be they like the robber Ath or like Po-i, they equally err in the way of excess or of perversity. What I am ashamed of is erring in the characteristics of the T Ao, and therefore, in the higher sphere, I do not dare to insist on the practice of benevolence and righteousness, and, in the lower, I do not dare to allow myself either in the exercise of excess or perversity. 276 THE TEXTS OF TAOISM. BK. IX. BOOK IX. Part II. Section II. Ma Thi, or ‘ Horses’s Hoofs.’
3276 THE TEXTS OF TAOISM. BK. IX. BOOK IX. Part II. Section II. Ma Thi, or ‘ Horses’s Hoofs.’ 1. Horses can with their hoofs tread on the hoarfrost and snow, and with their hair withstand the wind and cold; they feed on the grass and drink water; they prance with their legs and leap :—this is the true nature of horses. Though there were made for them grand towers? and large dormitories, they would prefer not to use them. But when Po- 140 8 (arose and) said, ‘I know well how to manage horses, (men proceeded)‘ to singe and mark them, to clip their hair, to pare their hoofs, to halter their heads, to bridle them and hobble them, and to confine them in stables and corrals. (When subjected to this treatment), two or three in every ten of them died. (Men proceeded further) to subject them to hunger and thirst, to gallop them and race them, 1 See pp. 140, 141. 2 Literally, ‘ righteous towers ;’ but 35 is very variously applied, and there are other readings. Compare the name of ling thai, given by the people to the tower built by king Wan; Shih, III, i, 8. 5 A mythical being, the first tamer of horses. The name is given to a star, where he is supposed to have his seat as superintendent of the horses of heaven. It became a designation of Sun Yang, a famous charioteer of the later period of the Kau dynasty, but it could not be he whom Awang-jze had in view. * Po-ldo set the example of dealing with horses as now described; but the supplement which I have introduced seems to bring out better our author’s meaning. PT.U, SECT. U1. THE WRITINGS OF KWANG-38ZE, 277 and to make them go together in regular order. In front were the evils of the bit and ornamented breastbands, and behind were the terrors of the whip and switch. (When so treated), more than half of them died. The (first) potter said, ‘I know well how to deal with clay;’ and (men proceeded) to mould it into circles as exact as if made by the compass, and into Squares as exact as if formed by the measuring square. The (first) carpenter said, ‘I know well how to deal with wood;’ and (men proceeded) to make it bent as if by the application of the hook, and straight as if by the application of the plumb-line. But is it the nature of clay and wood to require the application of the compass and square, of the hook and line? And yet age after age men have praised Po-ldo, saying, ‘He knew well how to manage horses,’ and also the (first) potter and carpenter, saying, ‘They knew well how to deal with clay and wood. This is just the error committed by the governors of the world. 2. According to my idea, those who know well to govern mankind would not act so. The people had their regular and constant nature} :—they wove and made themselves clothes ; they tilled the ground and got food 2. This was their common faculty. They were all one in this, and did not form themselves into separate classes; so were they constituted and left to their natural tendencies*. Therefore in the
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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