Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1There are none of the phenomena of the four seasons. Tranquil and at ease, our years are those of heaven and earth. No king in his court has greater enjoyment than we have.’ Awang-sze did not believe it, and said, ‘If I PT. 11, SECT. XI. THE WRITINGS OF KWANG-8ZE, 7 could get the Ruler of our Destiny! to restore your body to life with its bones and flesh and skin, and to give you back your father and mother, your wife and children, and all your village acquaintances, would you wish me todo so?’ The skull stared fixedly at him, knitted its brows, and said, ‘ How should I cast away the enjoyment of my royal court, and undertake again the toils of life among mankind ?’ 5. When Yen Yiian went eastwards to K/t, Confucius wore a look of sorrow*. 3ze-kung left his mat, and asked him, saying, ‘Your humble disciple ventures to ask how it is that the going eastwards of Hui to X/i has given you such a look of sadness.’ Confucius said, ‘Your question is good. Formerly Kwan-jze® used words of which I very much approve. He said, “A small bag cannot be made to contain what is large; a short rope cannot be used to draw water from a deep well*.” So it is, and man’s appointed lot is definitely determined, and his body is adapted for definite ends, so that neither the one nor the other can be augmented or diminished. I am afraid that Hui will talk with the marquis of Kit about the ways of Hwang-Ti, Y4o, and Shun, © and go on to relate the words of Sui-zin and Shan Nang. The marquis will seek (for the correspondence of what he is told) in himself; and, not finding 1 I suppose the T40; but none of the commentators, so far as I have seen, say anything about the expression. 2 Compare the long discourse of Confucius with Yen Hui, on the latter’s proposing to go to Wei, in Bk. IV. ® Kwan f-wf or Kwan Kung, the chief minister of duke Hwan of Ki, whom he is supposed to have in view in his ‘small bag and . short rope.’ 8 THE TEXTS OF TAOISM. - BK. XVIII. it there, will suspect the speaker; and that speaker, being suspected, will be put to death. And have you not heard this ?—Formerly a sea-bird alighted in the suburban country of Lt. The marquis went out to meet it, (brought it) to'the ancestral temple, and prepared to banquet it there. The Kifi-shao? was performed to afford it music; an ox, a sheep, and a pig were killed to supply the food. The bird, however, looked at everything with dim eyes, and was very sad. It did not venture to eat a single bit of flesh, nor to drink a single cupful ; and in three days it died.
2The Kifi-shao? was performed to afford it music; an ox, a sheep, and a pig were killed to supply the food. The bird, however, looked at everything with dim eyes, and was very sad. It did not venture to eat a single bit of flesh, nor to drink a single cupful ; and in three days it died. ‘The marquis was trying to nourish the bird with what he used for himself, and not with the nourishment proper for a bird. They who would nourish birds as they ought to be nourished should let them perch in the deep forests, or roam over sandy plains; float on the rivers and lakes; feed on the eels and small fish; wing their flight in regular order and - then stop; and be free and at ease in their restingplaces. It was a distress to that bird to hear men speak; what did it care for all the noise and hubbub made about it? Ifthe music of the Xit-sh4o? or the Hsien-£4ih* were performed in the wild of the Thung-thing* lake, birds would fly away, and beasts would run off when they heard it, and fishes would dive down to the bottom of the water; while men, when they hear it, would come all round to- 1 Perhaps another and more ridiculous version of the story told in ‘the Narratives of the States,’ II, i, art. 7. . ® The name of Shun’s music ;—see the Sh@ (in vol. iii), par. 2. 5 Called also Ta Shao, in Book XXXIII, par. 2. “ Hwang-T?’s music ;—see Bk. XIV, par. 3.—But the genuineness of the whole paragraph is called in question. PT. 11. SECT, XI. THE WRITINGS OF KWANG-8ZE, 9 gether, and look on. Fishes live and men die in the water. They are different in constitution, and therefore differ in their likes and dislikes. Hence it was that the ancient sages did not require (from all) the same ability, nor demand the same performances. They gave names according to the reality of what was done, and gave their approbation where it was specially suitable. This was what was called the method of universal adaptation and of sure success.’
3They gave names according to the reality of what was done, and gave their approbation where it was specially suitable. This was what was called the method of universal adaptation and of sure success.’ 6. Lieh-jze (once) upon a journey took a meal by the road-side. There he sawa skull a hundred years old, and, pulling away the bush (under which it lay), he pointed to it and said, ‘It is only you and I who know that you are not dead, and that (aforetime) you were not alive. Do you indeed really find (in death) the nourishment (which you like)? Do I really find (in life my proper) enjoyment? The seeds (of things) are multitudinous and minute. On the surface of the water they form a membranous texture. When they reach to where the land and water join they become the (lichens which we call the) clothes of frogs and oysters. Coming to life on mounds and heights, they become the plantain; and, receiving manure, appear as crows’ feet. The roots of the crow’s foot become grubs, and its leaves, butterflies. This butterfly, known by the name of hsii, is changed into an insect, and comes to life under a furnace. Then it has the form of a moth, and is named the £hii-to. The ££ii-to after a thousand days becomes a bird, called the Zan-yii-kQ. Its saliva becomes the s3e-mi, and this again the shihhsi (or pickle-eater). The i-lo is produced from -the pickle-eater; the hwang-kwang from the Ke) THE TEXTS OF TAOISM. - BK, XVIII. Aid-yt; the m4u-zui from the pO-khwan. The ying-hst uniting with a bamboo, which has long ceased to put forth sprouts, produces the &hingning; the £Aing-ning, the panther; the panther, the horse; and the horse, theman. Man then again enters into the great Machinery (of Evolution), from which all things come forth (at birth), and which they enter at death 1.’ 1 A much larger paragraph from which this must have been abbreviated, or which must have been enlarged from this, is found in the first Book of Lieh-3ze’s works (pp. 4, 5). In na Buddhist treatise is the transrotation of births more fully, and, I must add, absurdly stated. PT, Il, SECT. XII. THE WRITINGS OF KWANG-8ZE. II BOOK XIX. Part II. Section XII. Ta Shang, or ‘The Full Understanding of Life?.’ 1. He who understands the conditions of Life does not strive after what is of no use to life; and he who understands the conditions of Destiny does not strive after what is beyond the reach of knowledge. In nourishing the body it is necessary to have beforehand the things (appropriate to its support)? ; but there are cases where there is a superabundance of such things, and yet the body is not nourished’. In order to have life it is necessary that it do not have left the body; but there are cases when the body has not been left by it, and yet the life has perished’.
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.
1There are none of the phenomena of the four seasons. Tranquil and at ease, our years are those of heaven and earth. No king in his court has greater enjoyment than we have.’ Awang-sze did not believe it, and said, ‘If I PT. 11, SECT. XI. THE WRITINGS OF KWANG-8ZE, 7 could get the Ruler of our Destiny! to restore your body to life with its bones and flesh and skin, and to give you back your father and mother, your wife and children, and all your village acquaintances, would you wish me todo so?’ The skull stared fixedly at him, knitted its brows, and said, ‘ How should I cast away the enjoyment of my royal court, and undertake again the toils of life among mankind ?’ 5. When Yen Yiian went eastwards to K/t, Confucius wore a look of sorrow*. 3ze-kung left his mat, and asked him, saying, ‘Your humble disciple ventures to ask how it is that the going eastwards of Hui to X/i has given you such a look of sadness.’ Confucius said, ‘Your question is good. Formerly Kwan-jze® used words of which I very much approve. He said, “A small bag cannot be made to contain what is large; a short rope cannot be used to draw water from a deep well*.” So it is, and man’s appointed lot is definitely determined, and his body is adapted for definite ends, so that neither the one nor the other can be augmented or diminished. I am afraid that Hui will talk with the marquis of Kit about the ways of Hwang-Ti, Y4o, and Shun, © and go on to relate the words of Sui-zin and Shan Nang. The marquis will seek (for the correspondence of what he is told) in himself; and, not finding 1 I suppose the T40; but none of the commentators, so far as I have seen, say anything about the expression. 2 Compare the long discourse of Confucius with Yen Hui, on the latter’s proposing to go to Wei, in Bk. IV. ® Kwan f-wf or Kwan Kung, the chief minister of duke Hwan of Ki, whom he is supposed to have in view in his ‘small bag and . short rope.’ 8 THE TEXTS OF TAOISM. - BK. XVIII. it there, will suspect the speaker; and that speaker, being suspected, will be put to death. And have you not heard this ?—Formerly a sea-bird alighted in the suburban country of Lt. The marquis went out to meet it, (brought it) to'the ancestral temple, and prepared to banquet it there. The Kifi-shao? was performed to afford it music; an ox, a sheep, and a pig were killed to supply the food. The bird, however, looked at everything with dim eyes, and was very sad. It did not venture to eat a single bit of flesh, nor to drink a single cupful ; and in three days it died.
2The Kifi-shao? was performed to afford it music; an ox, a sheep, and a pig were killed to supply the food. The bird, however, looked at everything with dim eyes, and was very sad. It did not venture to eat a single bit of flesh, nor to drink a single cupful ; and in three days it died. ‘The marquis was trying to nourish the bird with what he used for himself, and not with the nourishment proper for a bird. They who would nourish birds as they ought to be nourished should let them perch in the deep forests, or roam over sandy plains; float on the rivers and lakes; feed on the eels and small fish; wing their flight in regular order and - then stop; and be free and at ease in their restingplaces. It was a distress to that bird to hear men speak; what did it care for all the noise and hubbub made about it? Ifthe music of the Xit-sh4o? or the Hsien-£4ih* were performed in the wild of the Thung-thing* lake, birds would fly away, and beasts would run off when they heard it, and fishes would dive down to the bottom of the water; while men, when they hear it, would come all round to- 1 Perhaps another and more ridiculous version of the story told in ‘the Narratives of the States,’ II, i, art. 7. . ® The name of Shun’s music ;—see the Sh@ (in vol. iii), par. 2. 5 Called also Ta Shao, in Book XXXIII, par. 2. “ Hwang-T?’s music ;—see Bk. XIV, par. 3.—But the genuineness of the whole paragraph is called in question. PT. 11. SECT, XI. THE WRITINGS OF KWANG-8ZE, 9 gether, and look on. Fishes live and men die in the water. They are different in constitution, and therefore differ in their likes and dislikes. Hence it was that the ancient sages did not require (from all) the same ability, nor demand the same performances. They gave names according to the reality of what was done, and gave their approbation where it was specially suitable. This was what was called the method of universal adaptation and of sure success.’
3They gave names according to the reality of what was done, and gave their approbation where it was specially suitable. This was what was called the method of universal adaptation and of sure success.’ 6. Lieh-jze (once) upon a journey took a meal by the road-side. There he sawa skull a hundred years old, and, pulling away the bush (under which it lay), he pointed to it and said, ‘It is only you and I who know that you are not dead, and that (aforetime) you were not alive. Do you indeed really find (in death) the nourishment (which you like)? Do I really find (in life my proper) enjoyment? The seeds (of things) are multitudinous and minute. On the surface of the water they form a membranous texture. When they reach to where the land and water join they become the (lichens which we call the) clothes of frogs and oysters. Coming to life on mounds and heights, they become the plantain; and, receiving manure, appear as crows’ feet. The roots of the crow’s foot become grubs, and its leaves, butterflies. This butterfly, known by the name of hsii, is changed into an insect, and comes to life under a furnace. Then it has the form of a moth, and is named the £hii-to. The ££ii-to after a thousand days becomes a bird, called the Zan-yii-kQ. Its saliva becomes the s3e-mi, and this again the shihhsi (or pickle-eater). The i-lo is produced from -the pickle-eater; the hwang-kwang from the Ke) THE TEXTS OF TAOISM. - BK, XVIII. Aid-yt; the m4u-zui from the pO-khwan. The ying-hst uniting with a bamboo, which has long ceased to put forth sprouts, produces the &hingning; the £Aing-ning, the panther; the panther, the horse; and the horse, theman. Man then again enters into the great Machinery (of Evolution), from which all things come forth (at birth), and which they enter at death 1.’ 1 A much larger paragraph from which this must have been abbreviated, or which must have been enlarged from this, is found in the first Book of Lieh-3ze’s works (pp. 4, 5). In na Buddhist treatise is the transrotation of births more fully, and, I must add, absurdly stated. PT, Il, SECT. XII. THE WRITINGS OF KWANG-8ZE. II BOOK XIX. Part II. Section XII. Ta Shang, or ‘The Full Understanding of Life?.’ 1. He who understands the conditions of Life does not strive after what is of no use to life; and he who understands the conditions of Destiny does not strive after what is beyond the reach of knowledge. In nourishing the body it is necessary to have beforehand the things (appropriate to its support)? ; but there are cases where there is a superabundance of such things, and yet the body is not nourished’. In order to have life it is necessary that it do not have left the body; but there are cases when the body has not been left by it, and yet the life has perished’.
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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