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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But for the Master’s lifting the veil from me, I should not have known the grand perfection of Heaven and Earth.’ 5. At an interview of Awang-jze with duke Ai? of Lf, the duke said, ‘There are many of the Learned class in Lt; but few of them can be compared with you, Sir. Awang-jze replied, ‘There are few Learned men in La.’ ‘Everywhere in L4,’ rejoined the duke, ‘you see men wearing the dress of the Learned? ;—how can you say that they are few ?’? ‘I have heard,’ said Kwang-jze, ‘that those of them who wear round caps know the times of heaven; that those who wear square shoes know the contour of the ground; and that those who saunter about with semicircular stones at their 1 Duke Ai of L@ died in n.c. 468, a century and more before the birth of Kwang-jze. On that, as well as on other grounds, the paragraph cannot be genuine. 2 Compare the thirty-eighth Book of the Li Ai, where Confucius denies that there was any dress peculiar to the scholar, [40] E 50 THE TEXTS OF TAOISM. BK, XXI. girdle-pendents settle matters in dispute as they come before them. But superior men who are possessed of such knowledge will not be found wearing the dress, and it does not follow that those who wear the dress possess the knowledge. If your Grace think otherwise, why not issue a notification through the state, that it shall be a capital offence to wear the dress without possessing the knowledge.’ On this the duke issued such a notification, and in five days, throughout all La, there was no one who dared to wear the dress of the Learned. There was only one old man who came and stood in it at the duke’s gate. The duke instantly called him in, and questioned him about the affairs of the state, when he talked about a thousand points and ten thousand divergences from them. Awang-jze said, ‘When the state of Lf can thus produce but one man of the Learned class, can he be said to be many?’ 6. The ideas of rank and emolument did not enter the mind of P4i-lt Hst!, and so he became a cattlefeeder, and his cattle were all in fine condition. This made duke Md of Ain forget the meanness of his position, and put the government (of his state) into his hands. Neither life nor death entered into the mind of (Shun), the Lord of Yi, and therefore he was able to influence others 2. 7. The ruler Yiian? of Sung wishing to have a map 1 Pai-lt Hsi, a remarkable character of the seventh century B.c., who rose to be chief minister to MQ, the earl (or duke) of Kfin, the last of the five Leading Princes of the kingdom. Mf died in B.c. 621. Mencius has much to say of P4i-lt Hs. * Shun’s parents wished to kill him; but that did not trouble his mind ; his filial piety even affected them. * His first year as duke of Sung was 3.c. 530. The point of the story is not clear. PT. II, SECT. XIV. THE WRITINGS OF KWANG-3ZE. 51
2621. Mencius has much to say of P4i-lt Hs. * Shun’s parents wished to kill him; but that did not trouble his mind ; his filial piety even affected them. * His first year as duke of Sung was 3.c. 530. The point of the story is not clear. PT. II, SECT. XIV. THE WRITINGS OF KWANG-3ZE. 51 drawn, the masters of the pencil all came (to undertake the task). Having received his instructions and made their bows, they stood, licking their pencils and preparing their ink. Half their number, however, remained outside. There was one who came late, with an air of indifference, and did not hurry forward. When he had received his instructions and made his bow, he did not keep standing, but proceeded to his shed. The duke sent a man to see him, and there he was, with his upper garment off, sitting cross-legged, and nearly naked. The ruler said, ‘He is the man; he is a true draughtsman.’ 8. King Wan was (once) looking about him at 3ang 4, when he saw an old man fishing*. But his fishing was no fishing. It was not the fishing of one whose business is fishing. He was always fishing (as if he had no object in the occupation). The king wished to raise him to office, and put the government into his hands, but was afraid that such a step would give dissatisfaction to his great ministers, his uncles, and cousins. He then wished to dismiss the man altogether from his mind, but he could not bear the thought that his people should be without (such a) Heaven (as their Protector). On this, (next) morning, he called together his great officers, and said to them, ‘Last night, I dreamt that I saw a good man, with a dark complexion and a 1 Where 3ang was cannot be told. 2 The old fisherman here was, no doubt, the first marquis of Ki, after the establishment of the dynasty of Kau, known by various names, as Lit Shang, Thai-kung Wang, and Kiang 3ze-y4. He did much for the new rule, but his connexion with kings Wan and Wa is a mass of fables. The fishing as if he were not fishing betokened in him the aimlessness of the T4o. E 2 52 THE TEXTS OF TAOISM. BK. XXI. beard, riding on a piebald horse, one half of whose hoofs were red, who commanded me, saying, “Lodge your government in the hands of the old man of 3ang; and perhaps the evils of your people will be cured.”’ The great officers said eagerly, ‘It was the king, your father.’ King W4n said, ‘Let us then submit the proposal to the tortoise-shell.’ They replied, ‘It is the order of your father. Let not your majesty think of any other. Why divine about it?’ (The king) then met the old man of 3ang, and committed the government to him.
3Let not your majesty think of any other. Why divine about it?’ (The king) then met the old man of 3ang, and committed the government to him. The statutes and laws were not changed by him; not a one-sided order (of his own) was issued; but when the king made a survey of the kingdom after three years, he found that the officers had destroyed the plantations (which harboured banditti), and dispersed their occupiers, that the superintendents of the official departments did not plume themselves on their successes, and that no unusual grain measures were allowed within the different states. When the officers had destroyed the dangerous plantations and dispersed their occupants, the highest value was set on the common interests; when the chiefs of departments did not plume themselves on their successes, the highest value was set on the common business; when unusual grain measures did not enter the different states, the different princes had no jealousies. On this king Wan made the old man his Grand Preceptor, and asked him, with his own face to the north, whether his government might be extended to all the kingdom. The old * That is, that all combinations formed to resist and warp the course of justice had been put an end to. PT. 11. SECT. XIV. THE WRITINGS OF KWANG-8ZE. - 53 man looked perplexed and gave no reply, but with aimless look took his leave. In the morning he had issued his orders, and at night he had gone his way; nor was he heard of again all his life. Yen Yiian questioned Confucius, saying, ‘Was even king Wan unequal to determine his course ? What had he to do with resorting to a dream?’ Xung-ni replied, ‘Be silent and do not say a word! King Wan was complete in everything. What have you to do with criticising him? He only had recourse (to the dream) to meet a moment's difficulty,’ 9. Lieh Yii-kh4u was exhibiting his archery! to Po-hwin Wi-zin?. Having drawn the bow to its full extent, with a cup of water placed on his elbow, he let fly. . As the arrow was discharged, another was put in its place; and as that was sent off, a third was ready on the string. All the while he stood like a statue. Po-hwan Wo-zdn said, ‘ That is the shooting of an archer, but not of one who shoots without thinking about his shooting. Let me go up with you to the top of a high mountain, treading with you among the tottering rocks, till we arrive at the brink of a precipice, 800 cubits deep, and (I will then see) if you can shoot.’ On this they went up a high mountain, making their way among the tottering rocks, till they came to the brink of a precipice 800 cubits deep. Then Wd-zan turned round and walked backwards, till his feet were two- 1 This must be the meaning of the BS, ‘for.’ The whole story is found in Lieh-3ze, II, p. 5. From Lieh’s Book VIII, p. 2, we learn that Lieh-3ze’s teacher in archery was Yin Hsi, the warden of the pass famous in the history of Lao-3ze. ® Mentioned in Book V, par. 2. 54 .THE TEXTS OF TAOISM. BK. XXI.
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.
1But for the Master’s lifting the veil from me, I should not have known the grand perfection of Heaven and Earth.’ 5. At an interview of Awang-jze with duke Ai? of Lf, the duke said, ‘There are many of the Learned class in Lt; but few of them can be compared with you, Sir. Awang-jze replied, ‘There are few Learned men in La.’ ‘Everywhere in L4,’ rejoined the duke, ‘you see men wearing the dress of the Learned? ;—how can you say that they are few ?’? ‘I have heard,’ said Kwang-jze, ‘that those of them who wear round caps know the times of heaven; that those who wear square shoes know the contour of the ground; and that those who saunter about with semicircular stones at their 1 Duke Ai of L@ died in n.c. 468, a century and more before the birth of Kwang-jze. On that, as well as on other grounds, the paragraph cannot be genuine. 2 Compare the thirty-eighth Book of the Li Ai, where Confucius denies that there was any dress peculiar to the scholar, [40] E 50 THE TEXTS OF TAOISM. BK, XXI. girdle-pendents settle matters in dispute as they come before them. But superior men who are possessed of such knowledge will not be found wearing the dress, and it does not follow that those who wear the dress possess the knowledge. If your Grace think otherwise, why not issue a notification through the state, that it shall be a capital offence to wear the dress without possessing the knowledge.’ On this the duke issued such a notification, and in five days, throughout all La, there was no one who dared to wear the dress of the Learned. There was only one old man who came and stood in it at the duke’s gate. The duke instantly called him in, and questioned him about the affairs of the state, when he talked about a thousand points and ten thousand divergences from them. Awang-jze said, ‘When the state of Lf can thus produce but one man of the Learned class, can he be said to be many?’ 6. The ideas of rank and emolument did not enter the mind of P4i-lt Hst!, and so he became a cattlefeeder, and his cattle were all in fine condition. This made duke Md of Ain forget the meanness of his position, and put the government (of his state) into his hands. Neither life nor death entered into the mind of (Shun), the Lord of Yi, and therefore he was able to influence others 2. 7. The ruler Yiian? of Sung wishing to have a map 1 Pai-lt Hsi, a remarkable character of the seventh century B.c., who rose to be chief minister to MQ, the earl (or duke) of Kfin, the last of the five Leading Princes of the kingdom. Mf died in B.c. 621. Mencius has much to say of P4i-lt Hs. * Shun’s parents wished to kill him; but that did not trouble his mind ; his filial piety even affected them. * His first year as duke of Sung was 3.c. 530. The point of the story is not clear. PT. II, SECT. XIV. THE WRITINGS OF KWANG-3ZE. 51
2621. Mencius has much to say of P4i-lt Hs. * Shun’s parents wished to kill him; but that did not trouble his mind ; his filial piety even affected them. * His first year as duke of Sung was 3.c. 530. The point of the story is not clear. PT. II, SECT. XIV. THE WRITINGS OF KWANG-3ZE. 51 drawn, the masters of the pencil all came (to undertake the task). Having received his instructions and made their bows, they stood, licking their pencils and preparing their ink. Half their number, however, remained outside. There was one who came late, with an air of indifference, and did not hurry forward. When he had received his instructions and made his bow, he did not keep standing, but proceeded to his shed. The duke sent a man to see him, and there he was, with his upper garment off, sitting cross-legged, and nearly naked. The ruler said, ‘He is the man; he is a true draughtsman.’ 8. King Wan was (once) looking about him at 3ang 4, when he saw an old man fishing*. But his fishing was no fishing. It was not the fishing of one whose business is fishing. He was always fishing (as if he had no object in the occupation). The king wished to raise him to office, and put the government into his hands, but was afraid that such a step would give dissatisfaction to his great ministers, his uncles, and cousins. He then wished to dismiss the man altogether from his mind, but he could not bear the thought that his people should be without (such a) Heaven (as their Protector). On this, (next) morning, he called together his great officers, and said to them, ‘Last night, I dreamt that I saw a good man, with a dark complexion and a 1 Where 3ang was cannot be told. 2 The old fisherman here was, no doubt, the first marquis of Ki, after the establishment of the dynasty of Kau, known by various names, as Lit Shang, Thai-kung Wang, and Kiang 3ze-y4. He did much for the new rule, but his connexion with kings Wan and Wa is a mass of fables. The fishing as if he were not fishing betokened in him the aimlessness of the T4o. E 2 52 THE TEXTS OF TAOISM. BK. XXI. beard, riding on a piebald horse, one half of whose hoofs were red, who commanded me, saying, “Lodge your government in the hands of the old man of 3ang; and perhaps the evils of your people will be cured.”’ The great officers said eagerly, ‘It was the king, your father.’ King W4n said, ‘Let us then submit the proposal to the tortoise-shell.’ They replied, ‘It is the order of your father. Let not your majesty think of any other. Why divine about it?’ (The king) then met the old man of 3ang, and committed the government to him.
3Let not your majesty think of any other. Why divine about it?’ (The king) then met the old man of 3ang, and committed the government to him. The statutes and laws were not changed by him; not a one-sided order (of his own) was issued; but when the king made a survey of the kingdom after three years, he found that the officers had destroyed the plantations (which harboured banditti), and dispersed their occupiers, that the superintendents of the official departments did not plume themselves on their successes, and that no unusual grain measures were allowed within the different states. When the officers had destroyed the dangerous plantations and dispersed their occupants, the highest value was set on the common interests; when the chiefs of departments did not plume themselves on their successes, the highest value was set on the common business; when unusual grain measures did not enter the different states, the different princes had no jealousies. On this king Wan made the old man his Grand Preceptor, and asked him, with his own face to the north, whether his government might be extended to all the kingdom. The old * That is, that all combinations formed to resist and warp the course of justice had been put an end to. PT. 11. SECT. XIV. THE WRITINGS OF KWANG-8ZE. - 53 man looked perplexed and gave no reply, but with aimless look took his leave. In the morning he had issued his orders, and at night he had gone his way; nor was he heard of again all his life. Yen Yiian questioned Confucius, saying, ‘Was even king Wan unequal to determine his course ? What had he to do with resorting to a dream?’ Xung-ni replied, ‘Be silent and do not say a word! King Wan was complete in everything. What have you to do with criticising him? He only had recourse (to the dream) to meet a moment's difficulty,’ 9. Lieh Yii-kh4u was exhibiting his archery! to Po-hwin Wi-zin?. Having drawn the bow to its full extent, with a cup of water placed on his elbow, he let fly. . As the arrow was discharged, another was put in its place; and as that was sent off, a third was ready on the string. All the while he stood like a statue. Po-hwan Wo-zdn said, ‘ That is the shooting of an archer, but not of one who shoots without thinking about his shooting. Let me go up with you to the top of a high mountain, treading with you among the tottering rocks, till we arrive at the brink of a precipice, 800 cubits deep, and (I will then see) if you can shoot.’ On this they went up a high mountain, making their way among the tottering rocks, till they came to the brink of a precipice 800 cubits deep. Then Wd-zan turned round and walked backwards, till his feet were two- 1 This must be the meaning of the BS, ‘for.’ The whole story is found in Lieh-3ze, II, p. 5. From Lieh’s Book VIII, p. 2, we learn that Lieh-3ze’s teacher in archery was Yin Hsi, the warden of the pass famous in the history of Lao-3ze. ® Mentioned in Book V, par. 2. 54 .THE TEXTS OF TAOISM. BK. XXI.
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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