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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Insufficiency of strength produces hypocrisy ; insufficiency of knowledge produces deception ; insufficiency of means produces robbery. But in this case against whom ought the robbery and theft to be charged ?’ 8. When Xii Po-yii was in his sixtieth year, his views became changed in the course of it’. He had never before done anything but consider the views which he held to be right, but now he came to condemn them as wrong; he did not know that what he now called right was not what for fifty-nine years he had been calling wrong. All things have the life (which we know), but we do not see its root; they have their goings forth, but we do not know the door by which they depart. Men all honour that which lies within the sphere of their knowledge, but they do not know their dependence on what lies without that sphere which would be their (true) knowledge :—may we not call their case one of great perplexity? Ah! Ah! there is no escaping from this dilemma. So itis! So it is! 9. Kung-nt asked the Grand Historiographer? Ta Thao, (along with) Po Khang-éhien and Ahih-wei, saying, ‘Duke Ling of Wei was so addicted to 1 Confucius thought highly of this Aii Po-yii, and they were friends (Analects, XIV, 26; XV, 6). It would seem from this paragraph that, in his sixtieth year, he adopted the principles of Taoism. Whether he really did so we cannot tell. See also Book IV, par. 5. * We must translate here in the singular, for in the historiographer’s department there were only two officers with the title of ‘Grand;’ Po Khang-khien and Khih-wei would be inferior members of it. PT. III. SECT. UI, THE WRITINGS OF KWANG-3ZE. 125 drink, and abandoned to sensuality, that he did not attend to the government of his state. Occupied in his pursuit of hunting with his nets and bows, he kept aloof from the meetings of the princes. In what was it that he showed his title to the epithet of Ling!?’ TA ThAo said, ‘It was on account of those very things.’ Po Kfang-khien said, ‘Duke Ling had three mistresses with whom he used to bathe in the same tub. (Once, however), when Shih-jhif came to him with presents from the imperial court, he made his servants support the messenger in bearing the gifts*, So dissolute was he in the former case, and when he saw a man of worth, thus reverent was he to him. It was on this account that he was styled “ Duke Ling.”’ ’ihwei said, ‘When duke Ling died, and they divined about burying him in the old tomb of his House, the answer was unfavourable; when they divined about burying him on Sh4-é/id, the answer was favourable. Accordingly they dug there to the depth of several fathoms, and found a stone coffin. Having washed and inspected it, they discovered an inscription, which said, “This grave will not be available for your posterity ; Duke Ling will appropriate it for himself.”
2Accordingly they dug there to the depth of several fathoms, and found a stone coffin. Having washed and inspected it, they discovered an inscription, which said, “This grave will not be available for your posterity ; Duke Ling will appropriate it for himself.” 1 Ling (Se), as a posthumous epithet, has various meanings, none of them very bad, and some of them very good. Confucius ought to have been able to solve his question himself better than any of the historiographers, but he propounded his doubt to them for reasons which he, no doubt, had. * We are not to suppose that the royal messenger found him in the tub with his three wives or mistresses. The two incidents mentioned illustrate two different phases of his character, as some of the critics, and even the text itself, clearly indicate. 126 THE TEXTS OF TAOISM. BK. XXV, Thus that epithet of Ling had long been settled for the duke!. But how should those two be able to know this?’ 10. Shao Aih? asked Thai-kung Thido %, saying, ‘What do we mean by “The Talk of the Hamlets and Villages?” ’ The reply was, ‘Hamlets and Villages are formed by the union—say of ten surnames and a hundred names, and are considered to be (the source of) manners and customs. The differences between them are united to form their common character, and what is common to them is separately apportioned to form the differences. If you point to the various parts which make up the body of a horse, you do not have the horse; but when the horse is before you, and all its various parts stand forth (as forming the animal), you speak of “the horse.” So it is that the mounds and hills are made to be the elevations that they are by accumulations of earth which individually are but low. (So also rivers like) the Kiang and the Ho obtain their greatness by the union of (other smaller) waters with them. And (in the same way) the Great man exhibits the common sentiment of humanity by the union in himself of all its individualities. Hence when ideas come to him from without, though he 1 This explanation is, of course, absurd. ® These two names are both metaphorical, the former meaning ‘Small Knowledge,’ and the latter, ‘The Grand Public and Just Harmonizer.’ Small Knowledge would look for the T4o in the ordinary talk of ordinary men. The other teaches him that it is to be found in ‘the Great man,’ blending in himself what is ‘just’ in the sentiments and practice of all men. And so it is to be found in all the phenomena of nature, but it has itself no name, and does nothing. PT, II. SECT. 111. THE WRITINGS OF KWANG-3ZE. 127
3The other teaches him that it is to be found in ‘the Great man,’ blending in himself what is ‘just’ in the sentiments and practice of all men. And so it is to be found in all the phenomena of nature, but it has itself no name, and does nothing. PT, II. SECT. 111. THE WRITINGS OF KWANG-3ZE. 127 has his own decided view, he does not hold it with bigotry ; and when he gives out his own decisions, which are correct, the views of others do not oppose them. The four seasons have their different elemental characters, but they are not the partial gifts of Heaven, and so the year completes its course. The five official departments have their different duties, but the ruler does not partially employ any one of them, and so the kingdom is governed, (The gifts of) peace and war(are different), but the Great man does not employ the one to the prejudice of the other, and so the character (of his administration) is perfect. All things have their different constitutions and modes of actions, but the TAo (which directs them) is free from all partiality, and therefore it has no name. Having no name, it therefore does nothing. Doing nothing, there is nothing which it does not do. ‘Each season has its ending and beginning; each age has its changes and transformations; misery and happiness regularly alternate. Here our views are thwarted, and yet the result may afterwards have our approval; there we insist on our own views, and looking at things differently from others, try to correct them, while we are in error ourselves. The case may be compared to that of a great marsh, in which all its various vegetation finds a place, or we may look at it as a great hill, where trees and. rocks are found on the same terrace. Such may be a description of what is intended by “The Talk of the Hamlets and Villages.”’ Shao Xih said, ‘ Well, is it sufficient to call it (an expression of) the T4éo?’ Thai-kung Thido said, ‘It is not so. If we reckon up the number of things, 128 THE TEXTS OF TAOISM. BK. XXV. they are not 10,000 merely. When we speak of them as “the Myriad Things,” we simply use that large number by way of accommodation to denominate them. In this way Heaven and Earth are the greatest of all things that have form; the Yin and Yang are the greatest of all elemental forces. But the T4o is common to them. Because of their greatness to use the T4o or (Course) as a title and call it “the Great T4o0” is allowable. But what comparison can be drawn between it and “the Talk of the Hamlets and Villages?” To argue from this that it is a sufficient expression of the T do, is like calling a dog and a horse by the same name, while the difference between them is so great.’
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.
1Insufficiency of strength produces hypocrisy ; insufficiency of knowledge produces deception ; insufficiency of means produces robbery. But in this case against whom ought the robbery and theft to be charged ?’ 8. When Xii Po-yii was in his sixtieth year, his views became changed in the course of it’. He had never before done anything but consider the views which he held to be right, but now he came to condemn them as wrong; he did not know that what he now called right was not what for fifty-nine years he had been calling wrong. All things have the life (which we know), but we do not see its root; they have their goings forth, but we do not know the door by which they depart. Men all honour that which lies within the sphere of their knowledge, but they do not know their dependence on what lies without that sphere which would be their (true) knowledge :—may we not call their case one of great perplexity? Ah! Ah! there is no escaping from this dilemma. So itis! So it is! 9. Kung-nt asked the Grand Historiographer? Ta Thao, (along with) Po Khang-éhien and Ahih-wei, saying, ‘Duke Ling of Wei was so addicted to 1 Confucius thought highly of this Aii Po-yii, and they were friends (Analects, XIV, 26; XV, 6). It would seem from this paragraph that, in his sixtieth year, he adopted the principles of Taoism. Whether he really did so we cannot tell. See also Book IV, par. 5. * We must translate here in the singular, for in the historiographer’s department there were only two officers with the title of ‘Grand;’ Po Khang-khien and Khih-wei would be inferior members of it. PT. III. SECT. UI, THE WRITINGS OF KWANG-3ZE. 125 drink, and abandoned to sensuality, that he did not attend to the government of his state. Occupied in his pursuit of hunting with his nets and bows, he kept aloof from the meetings of the princes. In what was it that he showed his title to the epithet of Ling!?’ TA ThAo said, ‘It was on account of those very things.’ Po Kfang-khien said, ‘Duke Ling had three mistresses with whom he used to bathe in the same tub. (Once, however), when Shih-jhif came to him with presents from the imperial court, he made his servants support the messenger in bearing the gifts*, So dissolute was he in the former case, and when he saw a man of worth, thus reverent was he to him. It was on this account that he was styled “ Duke Ling.”’ ’ihwei said, ‘When duke Ling died, and they divined about burying him in the old tomb of his House, the answer was unfavourable; when they divined about burying him on Sh4-é/id, the answer was favourable. Accordingly they dug there to the depth of several fathoms, and found a stone coffin. Having washed and inspected it, they discovered an inscription, which said, “This grave will not be available for your posterity ; Duke Ling will appropriate it for himself.”
2Accordingly they dug there to the depth of several fathoms, and found a stone coffin. Having washed and inspected it, they discovered an inscription, which said, “This grave will not be available for your posterity ; Duke Ling will appropriate it for himself.” 1 Ling (Se), as a posthumous epithet, has various meanings, none of them very bad, and some of them very good. Confucius ought to have been able to solve his question himself better than any of the historiographers, but he propounded his doubt to them for reasons which he, no doubt, had. * We are not to suppose that the royal messenger found him in the tub with his three wives or mistresses. The two incidents mentioned illustrate two different phases of his character, as some of the critics, and even the text itself, clearly indicate. 126 THE TEXTS OF TAOISM. BK. XXV, Thus that epithet of Ling had long been settled for the duke!. But how should those two be able to know this?’ 10. Shao Aih? asked Thai-kung Thido %, saying, ‘What do we mean by “The Talk of the Hamlets and Villages?” ’ The reply was, ‘Hamlets and Villages are formed by the union—say of ten surnames and a hundred names, and are considered to be (the source of) manners and customs. The differences between them are united to form their common character, and what is common to them is separately apportioned to form the differences. If you point to the various parts which make up the body of a horse, you do not have the horse; but when the horse is before you, and all its various parts stand forth (as forming the animal), you speak of “the horse.” So it is that the mounds and hills are made to be the elevations that they are by accumulations of earth which individually are but low. (So also rivers like) the Kiang and the Ho obtain their greatness by the union of (other smaller) waters with them. And (in the same way) the Great man exhibits the common sentiment of humanity by the union in himself of all its individualities. Hence when ideas come to him from without, though he 1 This explanation is, of course, absurd. ® These two names are both metaphorical, the former meaning ‘Small Knowledge,’ and the latter, ‘The Grand Public and Just Harmonizer.’ Small Knowledge would look for the T4o in the ordinary talk of ordinary men. The other teaches him that it is to be found in ‘the Great man,’ blending in himself what is ‘just’ in the sentiments and practice of all men. And so it is to be found in all the phenomena of nature, but it has itself no name, and does nothing. PT, II. SECT. 111. THE WRITINGS OF KWANG-3ZE. 127
3The other teaches him that it is to be found in ‘the Great man,’ blending in himself what is ‘just’ in the sentiments and practice of all men. And so it is to be found in all the phenomena of nature, but it has itself no name, and does nothing. PT, II. SECT. 111. THE WRITINGS OF KWANG-3ZE. 127 has his own decided view, he does not hold it with bigotry ; and when he gives out his own decisions, which are correct, the views of others do not oppose them. The four seasons have their different elemental characters, but they are not the partial gifts of Heaven, and so the year completes its course. The five official departments have their different duties, but the ruler does not partially employ any one of them, and so the kingdom is governed, (The gifts of) peace and war(are different), but the Great man does not employ the one to the prejudice of the other, and so the character (of his administration) is perfect. All things have their different constitutions and modes of actions, but the TAo (which directs them) is free from all partiality, and therefore it has no name. Having no name, it therefore does nothing. Doing nothing, there is nothing which it does not do. ‘Each season has its ending and beginning; each age has its changes and transformations; misery and happiness regularly alternate. Here our views are thwarted, and yet the result may afterwards have our approval; there we insist on our own views, and looking at things differently from others, try to correct them, while we are in error ourselves. The case may be compared to that of a great marsh, in which all its various vegetation finds a place, or we may look at it as a great hill, where trees and. rocks are found on the same terrace. Such may be a description of what is intended by “The Talk of the Hamlets and Villages.”’ Shao Xih said, ‘ Well, is it sufficient to call it (an expression of) the T4éo?’ Thai-kung Thido said, ‘It is not so. If we reckon up the number of things, 128 THE TEXTS OF TAOISM. BK. XXV. they are not 10,000 merely. When we speak of them as “the Myriad Things,” we simply use that large number by way of accommodation to denominate them. In this way Heaven and Earth are the greatest of all things that have form; the Yin and Yang are the greatest of all elemental forces. But the T4o is common to them. Because of their greatness to use the T4o or (Course) as a title and call it “the Great T4o0” is allowable. But what comparison can be drawn between it and “the Talk of the Hamlets and Villages?” To argue from this that it is a sufficient expression of the T do, is like calling a dog and a horse by the same name, while the difference between them is so great.’
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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