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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They filled every valley and ravine; you might shut up every crevice, and guard your spirit (against their entrance), yet 350 THE TEXTS OF TAOISM. . BK, XIV. there was nothing but gave admission to them. Yea, those notes resounded slowly, and might have been pronounced high and clear. Hence the shades of the dead kept in their obscurity; the sun and moon, and all the stars of the zodiac, pursued their several courses. I made (my instruments) leave off, when (the performance) came to an end, and their (echoes) flowed on without stopping. You thought: anxiously about it, and were not able to understand: it; you looked for it, and were not able to see it; you pursued it, and were not able to reach it. Allamazed, you stood in the way all open around you, and then you leant against an old rotten dryandratree and hummed. The power of your eyes was exhausted by what you wished to see; your strength failed in your desire to pursue it, while I myself could not reach it. Your body was but so much empty vacancy while you endeavoured to retain your self-possession ! :—it was that endeavour which made you weary. ‘In the last part (of the performance), I employed notes which did not have that wearying effect. I blended them together as at the command of spontaneity. Hence they came as if following one another in confusion, like a clump of plants springing from one root, or like the music of a forest produced by no visible form. They spread themselves all around without leaving a trace (of their cause) ; and seemed to issue from deep obscurity where there was no sound. Their movements came from nowhere; their home was in the deep darkness ;— * See the usage of the two characters BE be in the Shih King, I, ii, Ode 3. PT. II,SECT.VII. THE WRITINGS OF KWANG-8ZE. 351 conditions which some would call death, and some life ; some, the fruit, and some, (merely) the flower. Those notes, moving and flowing on, separating and shifting, and not following any regular sounds, the world might well have doubts about them, and refer them to the judgment of a sage, for the sages understand the nature of this music, and judge in accordance with the prescribed (spontaneity). While the spring of that spontaneity has not been touched, and yet the regulators of the five notes are all prepared ;—this is what is called the music of Heaven, delighting the mind without the use of words. Hence it is said in the eulogy of the Lord of Pido}, “ You listen for it, and do not hear its sound ; you look for it, and do not perceive its form ; it fills heaven and earth; it envelopes all within the universe.” You wished to hear it, but could not take it in; and therefore you were perplexed.
2Hence it is said in the eulogy of the Lord of Pido}, “ You listen for it, and do not hear its sound ; you look for it, and do not perceive its form ; it fills heaven and earth; it envelopes all within the universe.” You wished to hear it, but could not take it in; and therefore you were perplexed. ‘I performed first the music calculated to awe; and you were frightened as if by a ghostly visitation. I followed it with that calculated to weary ; and in your weariness you would have withdrawn. I concluded with that calculated to perplex; and in your perplexity you felt your stupidity. But that stupidity is akin to the T4o; you may with it convey the T4o in your person, and have it (ever) with you.’ 4. When Confucius was travelling in the west in Wei, Yen Yiian asked the music-master Kin ?, say- 1 Some sovereign of antiquity, of whom it is difficult to find any other mention but this. Even in the Lf Shih I have not discovered him. The name is said to be pronounced Piao; in which case it should consist of three K , and not of three RK. ® Only heard of here. 352 THE TEXTS OF TAOISM. BK. XIV. ing, ‘ How is it, do you think, with the course of the Master?’ The music-master replied, ‘Alas! it is all over with your Master!’ ‘How so?’ asked Yen Yiian; and the other said, ‘ Before the grass-dogs? are set forth (at the sacrifice), they are deposited in a box or basket, and wrapt up with elegantly embroidered cloths, while the representative of the dead and the officer of prayer prepare themselves by fasting to present them. After they have been: set forth, however, passers-by trample on their heads and backs, and the grass-cutters take and burn them in cooking. That is all they are good for. If one should again take them, replace them in the box or basket, wrap them up with embroidered cloths, and then in rambling, or abiding at the spot, should go to sleep under them, if he do not get (evil) dreams, he is sure to be often troubled with the nightmare. Now here is your Master in the same way taking the grass-dogs, presented by the ancient kings, and leading his disciples to wander or abide and sleep under them. Owing to this, the tree (beneath which they were practising ceremonies) in Sung was cut down?; he was obliged to leave Wei?; he was reduced to extremities in Shang*® and Kau‘t:—were not those experiences like having (evil) dreams? He was kept in a state of siege between Aan and Zhai‘, so that for seven days he had no cooked food to eat, and was in a situation between life and death :—were not those experiences like the nightmare ? 1 See the Tao Teh Xing, ch. 5. * Analects III, xxii. . § In consequence of the dissoluteness of the court; Analects VI, xxvi; IX, 17. * Meaning Sung and Wei. 5 Analects XI, ii, 1. PT. II, SECT.VII. THE WRITINGS OF KWANG-3ZE. 353
31 See the Tao Teh Xing, ch. 5. * Analects III, xxii. . § In consequence of the dissoluteness of the court; Analects VI, xxvi; IX, 17. * Meaning Sung and Wei. 5 Analects XI, ii, 1. PT. II, SECT.VII. THE WRITINGS OF KWANG-3ZE. 353 ‘If you are travelling by water, your best plan is to use a boat; if by land, a carriage. Take a boat, which will go (easily) along on the water, and try to push it along on the land, and all your lifetime it will not go so much as a fathom or two :—are not ancient time and the present time like the water and the dry land ? and are not AAu and Ld like the boat and the carriage? To seek now to practise (the old ways of) Au in Lf is like pushing along a boat on the dry land. It is only a toilsome labour, and has no success ; he who does so is sure to meet with calamity. He has not learned that in handing down the arts (of one time) he is sure to be reduced to extremity in endeavouring to adapt them to the conditions (of another). ‘And have you not seen the working of a shadoof? When (the rope of) it is pulled, it bends down; and when it is let go, it rises up. It is pulled by a man, and does not pull the man; and so, whether it bends down or rises up, it commits no offence against the man. In the same way the rules of propriety, righteousness, laws, and measures of the three Hwangs! and five Tis' derived their excellence, not from their being the same as those of the present day, but from their (aptitude for) government. We may compare them to haws’?, pears, oranges, 1 It is impossible to speak definitely of who these three Hwangs (Augustuses) and five Tis were, or whom the speaker intended by them. The former would seem to lead us to the purely fabulous ages, when twelve (or thirteen) Heavenly Hwangs, eleven Earthly, and nine Human ruled over the young world, for a period of 576,000 years. - There is a general agreement of opinion that the five Tits ended with Yao and Shun. ? See Williams’s Dictionary, sub voc. He says it is the Cra- [39] Aa 354 THE TEXTS OF TAOISM. BK. XIV. and pummeloes, which are different in flavour, but all suitable to be eaten. Just so it is that the rules of propriety, righteousness, laws, and measures, change according to the time.
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.
1They filled every valley and ravine; you might shut up every crevice, and guard your spirit (against their entrance), yet 350 THE TEXTS OF TAOISM. . BK, XIV. there was nothing but gave admission to them. Yea, those notes resounded slowly, and might have been pronounced high and clear. Hence the shades of the dead kept in their obscurity; the sun and moon, and all the stars of the zodiac, pursued their several courses. I made (my instruments) leave off, when (the performance) came to an end, and their (echoes) flowed on without stopping. You thought: anxiously about it, and were not able to understand: it; you looked for it, and were not able to see it; you pursued it, and were not able to reach it. Allamazed, you stood in the way all open around you, and then you leant against an old rotten dryandratree and hummed. The power of your eyes was exhausted by what you wished to see; your strength failed in your desire to pursue it, while I myself could not reach it. Your body was but so much empty vacancy while you endeavoured to retain your self-possession ! :—it was that endeavour which made you weary. ‘In the last part (of the performance), I employed notes which did not have that wearying effect. I blended them together as at the command of spontaneity. Hence they came as if following one another in confusion, like a clump of plants springing from one root, or like the music of a forest produced by no visible form. They spread themselves all around without leaving a trace (of their cause) ; and seemed to issue from deep obscurity where there was no sound. Their movements came from nowhere; their home was in the deep darkness ;— * See the usage of the two characters BE be in the Shih King, I, ii, Ode 3. PT. II,SECT.VII. THE WRITINGS OF KWANG-8ZE. 351 conditions which some would call death, and some life ; some, the fruit, and some, (merely) the flower. Those notes, moving and flowing on, separating and shifting, and not following any regular sounds, the world might well have doubts about them, and refer them to the judgment of a sage, for the sages understand the nature of this music, and judge in accordance with the prescribed (spontaneity). While the spring of that spontaneity has not been touched, and yet the regulators of the five notes are all prepared ;—this is what is called the music of Heaven, delighting the mind without the use of words. Hence it is said in the eulogy of the Lord of Pido}, “ You listen for it, and do not hear its sound ; you look for it, and do not perceive its form ; it fills heaven and earth; it envelopes all within the universe.” You wished to hear it, but could not take it in; and therefore you were perplexed.
2Hence it is said in the eulogy of the Lord of Pido}, “ You listen for it, and do not hear its sound ; you look for it, and do not perceive its form ; it fills heaven and earth; it envelopes all within the universe.” You wished to hear it, but could not take it in; and therefore you were perplexed. ‘I performed first the music calculated to awe; and you were frightened as if by a ghostly visitation. I followed it with that calculated to weary ; and in your weariness you would have withdrawn. I concluded with that calculated to perplex; and in your perplexity you felt your stupidity. But that stupidity is akin to the T4o; you may with it convey the T4o in your person, and have it (ever) with you.’ 4. When Confucius was travelling in the west in Wei, Yen Yiian asked the music-master Kin ?, say- 1 Some sovereign of antiquity, of whom it is difficult to find any other mention but this. Even in the Lf Shih I have not discovered him. The name is said to be pronounced Piao; in which case it should consist of three K , and not of three RK. ® Only heard of here. 352 THE TEXTS OF TAOISM. BK. XIV. ing, ‘ How is it, do you think, with the course of the Master?’ The music-master replied, ‘Alas! it is all over with your Master!’ ‘How so?’ asked Yen Yiian; and the other said, ‘ Before the grass-dogs? are set forth (at the sacrifice), they are deposited in a box or basket, and wrapt up with elegantly embroidered cloths, while the representative of the dead and the officer of prayer prepare themselves by fasting to present them. After they have been: set forth, however, passers-by trample on their heads and backs, and the grass-cutters take and burn them in cooking. That is all they are good for. If one should again take them, replace them in the box or basket, wrap them up with embroidered cloths, and then in rambling, or abiding at the spot, should go to sleep under them, if he do not get (evil) dreams, he is sure to be often troubled with the nightmare. Now here is your Master in the same way taking the grass-dogs, presented by the ancient kings, and leading his disciples to wander or abide and sleep under them. Owing to this, the tree (beneath which they were practising ceremonies) in Sung was cut down?; he was obliged to leave Wei?; he was reduced to extremities in Shang*® and Kau‘t:—were not those experiences like having (evil) dreams? He was kept in a state of siege between Aan and Zhai‘, so that for seven days he had no cooked food to eat, and was in a situation between life and death :—were not those experiences like the nightmare ? 1 See the Tao Teh Xing, ch. 5. * Analects III, xxii. . § In consequence of the dissoluteness of the court; Analects VI, xxvi; IX, 17. * Meaning Sung and Wei. 5 Analects XI, ii, 1. PT. II, SECT.VII. THE WRITINGS OF KWANG-3ZE. 353
31 See the Tao Teh Xing, ch. 5. * Analects III, xxii. . § In consequence of the dissoluteness of the court; Analects VI, xxvi; IX, 17. * Meaning Sung and Wei. 5 Analects XI, ii, 1. PT. II, SECT.VII. THE WRITINGS OF KWANG-3ZE. 353 ‘If you are travelling by water, your best plan is to use a boat; if by land, a carriage. Take a boat, which will go (easily) along on the water, and try to push it along on the land, and all your lifetime it will not go so much as a fathom or two :—are not ancient time and the present time like the water and the dry land ? and are not AAu and Ld like the boat and the carriage? To seek now to practise (the old ways of) Au in Lf is like pushing along a boat on the dry land. It is only a toilsome labour, and has no success ; he who does so is sure to meet with calamity. He has not learned that in handing down the arts (of one time) he is sure to be reduced to extremity in endeavouring to adapt them to the conditions (of another). ‘And have you not seen the working of a shadoof? When (the rope of) it is pulled, it bends down; and when it is let go, it rises up. It is pulled by a man, and does not pull the man; and so, whether it bends down or rises up, it commits no offence against the man. In the same way the rules of propriety, righteousness, laws, and measures of the three Hwangs! and five Tis' derived their excellence, not from their being the same as those of the present day, but from their (aptitude for) government. We may compare them to haws’?, pears, oranges, 1 It is impossible to speak definitely of who these three Hwangs (Augustuses) and five Tis were, or whom the speaker intended by them. The former would seem to lead us to the purely fabulous ages, when twelve (or thirteen) Heavenly Hwangs, eleven Earthly, and nine Human ruled over the young world, for a period of 576,000 years. - There is a general agreement of opinion that the five Tits ended with Yao and Shun. ? See Williams’s Dictionary, sub voc. He says it is the Cra- [39] Aa 354 THE TEXTS OF TAOISM. BK. XIV. and pummeloes, which are different in flavour, but all suitable to be eaten. Just so it is that the rules of propriety, righteousness, laws, and measures, change according to the time.
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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