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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A man, one of whose feet has been cut off, discards ornamental (clothes) ;—his outward appearance will not admit of admiration. A criminal under sentence of death will ascend to any height without fear ;—he has ceased to think of life or death. ' When one persists in not reciprocating the gifts (of friendship), he forgets all others. Having forgotten all others, he may be considered as a Heaven-like man. Therefore when respect is shown to a man, and it awakens in him no joy, and when contempt awakens no anger, it is only one who shares in the Heaven-like harmony that can be thus. When he would display anger and yet is not angry, the anger comes out in that repression of it. When he would put forth action, and yet does not do so, 1 See Mencius V, i, 7. 2 Mencius V, i, 9. go THE TEXTS OF TAOISM. BK. XXIII. the action is in that not-acting. Desiring to be quiescent, he must pacify all his emotions ; desiring to be spirit-like, he must act in conformity with his mind. When action is required of him, he wishes that it may be right; and it then is under an inevitable constraint. Those who act according to that inevitable constraint pursue the way of the sage. PT, UI. SECT. 11, THE WRITINGS OF KWANG-3ZE. gI BOOK XXIV. Part III. Section II. Hsii Wo-kweil. 1. Hsii Wa-kwei having obtained through Nii Shang? an introduction to the marquis Wd of Wei, the marquis, speaking to him with kindly sympathy ¢, said, ‘ You are ill, Sir; you have suffered from your hard and laborious toils* in the forests, and still you have been willing to come and see poor me®.’ Hsii Woa-kwei replied, ‘It is 1 who have to comfort your lordship ; what occasion have you to comfort me? If your lordship go on to fill up the measure of your sensual desires, and to prolong your likes and dislikes, then the condition of your mental nature will be diseased, and if you discourage and repress those desires, and deny your likings and dislikings, that will be an affliction to your ears and eyes 1 See vol. xxxix, pp. 153, 154. 1 A favourite and minister of the marquis W4. 8 This was the second marquis of Wei, one of the three principalities into which the great state of 3in had been broken up, and which he ruled as the marquis At for sixteen years, B.c. 386-371. His son usurped the title of king, and was the ‘king Hui of Liang,’ whom Mencius had interviews with. WA, or ‘ martial, was X?t’s honorary, posthumous epithet. ‘ The character (#) which I thus translate, has two tones, the second and fourth. Here and elsewhere in this paragraph and the next, it is with one exception in the fourth tone, meaning ‘to comfort or reward for toils endured.’ The one exception is its next occurrence,—‘ hard and laborious toils.’ 5 The appropriate and humble designation of himself by the tuler of a state. 92 THE TEXTS OF TAOISM. BK, XXIV.
292 THE TEXTS OF TAOISM. BK, XXIV. (deprived of their accustomed pleasures) ;—it is for me to comfort your lordship, what occasion have you to comfort me?’ The marquis looked contemptuous, and made no reply. After a little time, Hsii Wd-kwei said, ‘Let me tell your lordship something :—I look at dogs and judge of them by their appearance’. One of the lowest quality seizes his food, satiates himself, and stops ; —he has the attributes of a fox. One of a medium quality seems to be looking at the sun. One of the highest quality seems to have forgotten the one thing, —himself. But I judge still better of horses than I do of dogs. When I do so, I find that one goes straightforward, as if following a line; that another turns off, so as to describe a hook; that a third describes a square as if following the measure so called; and that a fourth describes a circle as exactly as a compass would make it. These are all horses ofa state; but they are not equal to a horse of the kingdom. His qualities are complete. Now he looks anxious; now to be losing the way; now to be forgetting himself. Such a horse prances along, or rushes on, spurning the dust and not knowing where he is.’ The marquis was greatly pleased and laughed. When Hsii Wi-kwei came out, Nii Shang said to him, ‘ How was it, Sir, that you by your counsels produced such an effect on our ruler? In my counsellings of him, now indirectly, taking my subjects from the Books of Poetry, History, Rites, and Music ; now directly, from the Metal Tablets’, and the six Bow-cases?, all calculated for the service (of the 1 Literally, ‘I physiognomise dogs.’ 2 The names of two Books, or Collections of Tablets, the former PT. II. SECT.11. THE WRITINGS OF KWANG-SZE. 93 state), and to be of great benefit ;—in these counsellings, repeated times without number, I have never seen the ruler show his teeth in a smile :—by what counsels have you made him so pleased to-day?’ Hsii Wd-kwei replied, ‘I only told him how I judged of dogs and horses by looking at their appearance.’ ‘So?’ said Nii Shang, and the other rejoined, ‘Have you not heard of the wanderer! from Yiieh ? when he had been gone from the state several days, he was glad when he saw any one whom he had seen in it; when he had been gone a month, he was glad when he saw any one whom he had known in it; and when he had been gone a round year, he was glad when he saw any one who looked like a native of it. The longer he was gone, the more longingly did he think of the people ;—was it not so? The men who withdraw to empty valleys, where the hellebore bushes stop up the little paths made by the weasels, as they push their way or stand amid the waste, are glad when they seem to hear the sounds of human footsteps; and how much more would they be so, if it were their brothers and relatives talking and laughing by their side! How long it is since the words of a True? man were heard as he talked and laughed by our ruler’s side!’
3How long it is since the words of a True? man were heard as he talked and laughed by our ruler’s side!’ 2. At (another) interview of Hsii Wd-kwei with the marquis Wd, the latter said, ‘You, Sir, have been dwelling in the forests for a long time, living containing Registers of the Population, the latter treating of military subjects. 1 Kwo Hsiang makes this ‘a banished criminal.’ This is not necessary. * Wi-kwei then had a high opinion of his own attainments in _T4oism, and a low opinion of Ni Shang and the other courtiers. 94 THE TEXTS OF TAOISM. BK. XXIV, on acorns and chestnuts, and satiating yourself with onions and chives, without thinking of poor me. Now (that you are here), is it because you are old? or because you wish to try again the taste of wine and meat? or because (you wish that) I may enjoy the happiness derived from the spirits of the altars of the Land and Grain?’ Hsii Wd-kwei replied, ‘I was born in a poor and mean condition, and have never presumed to drink of your lordship’s wine, or eat of your meat. My object in coming was to comfort your lordship under your troubles.’ ‘What ? comfort me under my troubles?’ ‘ Yes, to comfort both your lordship’s spirit and body.’ The marquis said, ‘What do you mean?’ His visitor replied, ‘Heaven and Earth have one and the same purpose in the production (of all men). However high one man be exalted, he should not think that he is favourably dealt with ; and however low may be the position of another, he should not think that he is unfavourably dealt with. You are indeed the one and only lord of the 10,000 chariots (of your state), but you use your dignity to embitter (the lives of) all the people, and to pamper your ears, eyes, nose, and mouth. But your spirit does not acquiesce in this. The spirit (of man) loves to be in harmony with others and hates selfish indulgence!, This selfish indulgence is a disease, and therefore I would comfort you under it. How is it that your lordship more than others brings this disease on yourself?’ The marquis said, ‘I have wished to see you, Sir, for a long time. I want to love my people, and by the exercise of righteous- * Wii-kwei had a high idea of the constitution of human nature. PT, III, SECT.11. THE WRITINGS OF KWANG-8ZE. 95
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.
1A man, one of whose feet has been cut off, discards ornamental (clothes) ;—his outward appearance will not admit of admiration. A criminal under sentence of death will ascend to any height without fear ;—he has ceased to think of life or death. ' When one persists in not reciprocating the gifts (of friendship), he forgets all others. Having forgotten all others, he may be considered as a Heaven-like man. Therefore when respect is shown to a man, and it awakens in him no joy, and when contempt awakens no anger, it is only one who shares in the Heaven-like harmony that can be thus. When he would display anger and yet is not angry, the anger comes out in that repression of it. When he would put forth action, and yet does not do so, 1 See Mencius V, i, 7. 2 Mencius V, i, 9. go THE TEXTS OF TAOISM. BK. XXIII. the action is in that not-acting. Desiring to be quiescent, he must pacify all his emotions ; desiring to be spirit-like, he must act in conformity with his mind. When action is required of him, he wishes that it may be right; and it then is under an inevitable constraint. Those who act according to that inevitable constraint pursue the way of the sage. PT, UI. SECT. 11, THE WRITINGS OF KWANG-3ZE. gI BOOK XXIV. Part III. Section II. Hsii Wo-kweil. 1. Hsii Wa-kwei having obtained through Nii Shang? an introduction to the marquis Wd of Wei, the marquis, speaking to him with kindly sympathy ¢, said, ‘ You are ill, Sir; you have suffered from your hard and laborious toils* in the forests, and still you have been willing to come and see poor me®.’ Hsii Woa-kwei replied, ‘It is 1 who have to comfort your lordship ; what occasion have you to comfort me? If your lordship go on to fill up the measure of your sensual desires, and to prolong your likes and dislikes, then the condition of your mental nature will be diseased, and if you discourage and repress those desires, and deny your likings and dislikings, that will be an affliction to your ears and eyes 1 See vol. xxxix, pp. 153, 154. 1 A favourite and minister of the marquis W4. 8 This was the second marquis of Wei, one of the three principalities into which the great state of 3in had been broken up, and which he ruled as the marquis At for sixteen years, B.c. 386-371. His son usurped the title of king, and was the ‘king Hui of Liang,’ whom Mencius had interviews with. WA, or ‘ martial, was X?t’s honorary, posthumous epithet. ‘ The character (#) which I thus translate, has two tones, the second and fourth. Here and elsewhere in this paragraph and the next, it is with one exception in the fourth tone, meaning ‘to comfort or reward for toils endured.’ The one exception is its next occurrence,—‘ hard and laborious toils.’ 5 The appropriate and humble designation of himself by the tuler of a state. 92 THE TEXTS OF TAOISM. BK, XXIV.
292 THE TEXTS OF TAOISM. BK, XXIV. (deprived of their accustomed pleasures) ;—it is for me to comfort your lordship, what occasion have you to comfort me?’ The marquis looked contemptuous, and made no reply. After a little time, Hsii Wd-kwei said, ‘Let me tell your lordship something :—I look at dogs and judge of them by their appearance’. One of the lowest quality seizes his food, satiates himself, and stops ; —he has the attributes of a fox. One of a medium quality seems to be looking at the sun. One of the highest quality seems to have forgotten the one thing, —himself. But I judge still better of horses than I do of dogs. When I do so, I find that one goes straightforward, as if following a line; that another turns off, so as to describe a hook; that a third describes a square as if following the measure so called; and that a fourth describes a circle as exactly as a compass would make it. These are all horses ofa state; but they are not equal to a horse of the kingdom. His qualities are complete. Now he looks anxious; now to be losing the way; now to be forgetting himself. Such a horse prances along, or rushes on, spurning the dust and not knowing where he is.’ The marquis was greatly pleased and laughed. When Hsii Wi-kwei came out, Nii Shang said to him, ‘ How was it, Sir, that you by your counsels produced such an effect on our ruler? In my counsellings of him, now indirectly, taking my subjects from the Books of Poetry, History, Rites, and Music ; now directly, from the Metal Tablets’, and the six Bow-cases?, all calculated for the service (of the 1 Literally, ‘I physiognomise dogs.’ 2 The names of two Books, or Collections of Tablets, the former PT. II. SECT.11. THE WRITINGS OF KWANG-SZE. 93 state), and to be of great benefit ;—in these counsellings, repeated times without number, I have never seen the ruler show his teeth in a smile :—by what counsels have you made him so pleased to-day?’ Hsii Wd-kwei replied, ‘I only told him how I judged of dogs and horses by looking at their appearance.’ ‘So?’ said Nii Shang, and the other rejoined, ‘Have you not heard of the wanderer! from Yiieh ? when he had been gone from the state several days, he was glad when he saw any one whom he had seen in it; when he had been gone a month, he was glad when he saw any one whom he had known in it; and when he had been gone a round year, he was glad when he saw any one who looked like a native of it. The longer he was gone, the more longingly did he think of the people ;—was it not so? The men who withdraw to empty valleys, where the hellebore bushes stop up the little paths made by the weasels, as they push their way or stand amid the waste, are glad when they seem to hear the sounds of human footsteps; and how much more would they be so, if it were their brothers and relatives talking and laughing by their side! How long it is since the words of a True? man were heard as he talked and laughed by our ruler’s side!’
3How long it is since the words of a True? man were heard as he talked and laughed by our ruler’s side!’ 2. At (another) interview of Hsii Wd-kwei with the marquis Wd, the latter said, ‘You, Sir, have been dwelling in the forests for a long time, living containing Registers of the Population, the latter treating of military subjects. 1 Kwo Hsiang makes this ‘a banished criminal.’ This is not necessary. * Wi-kwei then had a high opinion of his own attainments in _T4oism, and a low opinion of Ni Shang and the other courtiers. 94 THE TEXTS OF TAOISM. BK. XXIV, on acorns and chestnuts, and satiating yourself with onions and chives, without thinking of poor me. Now (that you are here), is it because you are old? or because you wish to try again the taste of wine and meat? or because (you wish that) I may enjoy the happiness derived from the spirits of the altars of the Land and Grain?’ Hsii Wd-kwei replied, ‘I was born in a poor and mean condition, and have never presumed to drink of your lordship’s wine, or eat of your meat. My object in coming was to comfort your lordship under your troubles.’ ‘What ? comfort me under my troubles?’ ‘ Yes, to comfort both your lordship’s spirit and body.’ The marquis said, ‘What do you mean?’ His visitor replied, ‘Heaven and Earth have one and the same purpose in the production (of all men). However high one man be exalted, he should not think that he is favourably dealt with ; and however low may be the position of another, he should not think that he is unfavourably dealt with. You are indeed the one and only lord of the 10,000 chariots (of your state), but you use your dignity to embitter (the lives of) all the people, and to pamper your ears, eyes, nose, and mouth. But your spirit does not acquiesce in this. The spirit (of man) loves to be in harmony with others and hates selfish indulgence!, This selfish indulgence is a disease, and therefore I would comfort you under it. How is it that your lordship more than others brings this disease on yourself?’ The marquis said, ‘I have wished to see you, Sir, for a long time. I want to love my people, and by the exercise of righteous- * Wii-kwei had a high idea of the constitution of human nature. PT, III, SECT.11. THE WRITINGS OF KWANG-8ZE. 95
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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