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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 An ancestor of the House of Ku, who about .c. 1325 removed from Pin (in the present small department so called of Shen-hsf), and settled in the district of K/i-shan, department of Fang-shiang. He was the grandfather of king Wan. PT. III. SECT. VI. THE WRITINGS OF KWANG-8ZE. I51 with pearls and jade, but they were not satisfied. What they sought was his territory. Th4i-wang Than-ff said (to his people), ‘To dwell with the elder brother and cause the younger brother to be killed, or with the father and cause the son to be killed,—this is what I cannot bear to do. Make an effort, my children, to remain here. What difference is there between being my subjects, or the subjects of those wild people? And I have heard that a man does not use that which he employs for nourishing his people to injure them.’ Thereupon he took his staff and switch and left, but the people followed him in an unbroken train, and he established a (new) state at the foot of mount K#i4. Thus Thai-wang Than-fd might be pronounced one who could give its (due) honour to life. Those who are able to do so, though they may be rich and noble, will not, for that which nourishes them, injure their persons; and though they may be poor and mean, will not, for the sake of gain, involve their bodies (in danger). The men of the present age who occupy high offices and are of honourable rank all lose these (advantages) again, and in the prospect of gain lightly expose their persons to ruin:—is it not a case of delusion ? The people of Yiieh three times in succession killed their ruler, and the prince Sdu?, distressed by it, made his escape to the caves of Tan, so that Yiieh was left without a ruler. The people sought 1 See note 3, p. 150. 2 Sze-m4 Xhien takes up the history of Yiieh at a later period, and we have from him no details of this prince SAu. Tan-hsiieh was the name of a district in the south of Yiieh, in which was a valley with caves containing cinnabar ;—the fabled home of the phoenix. 152 THE TEXTS OF TAOISM. BR. XXVIII. for the prince, but could not find him, till (at last) they followed him to the cave of Tan. The prince was not willing to come out to them, but they smoked him out with moxa, and made him mount the royal chariot. As he took hold of the strap, and mounted the carriage, he looked up to heaven, and called out, ‘O Ruler, O Ruler, could you not have spared me this?’ Prince S4u did not dislike being ruler ;—he disliked the evil inseparable from being so. It may be said of him that he would not for the sake of a kingdom endanger his life; and this indeed was the reason why the people of Yiieh wanted to get him for their ruler.
2It may be said of him that he would not for the sake of a kingdom endanger his life; and this indeed was the reason why the people of Yiieh wanted to get him for their ruler. 2. Han! and Wei? were contending about some territory which one of them had wrested from the other. 3ze-hwa 3ze ? went to see the marquis A4éo-hsi (of Han) 3, and, finding him looking sorrowful, said, ‘Suppose now that all the states were to sign an agreement before you to the effect that ‘“ Whoever should with his left hand carry off (the territory in dispute) should lose his right hand, and whoever should do so with his right hand should lose his left hand, but that, nevertheless, he who should carry it off was sure to obtain the whole kingdom ;” would your lordship feel yourself able to carry it off?’ The marquis said, ‘I would not carry it off, and 3ze-hw4 rejoined, ‘Very good. Looking at the thing from this point of view, your two arms are of more value to you than the whole kingdom. But ' Two of the three states into which the great state of 3in was divided about the beginning of the fifth century s.c. * A native, we may call him a philosopher, of Wei. * Began his rule in B.c. 359. PT.UI. SECT.VI. THE WRITINGS OF KWANG-8ZE. 153 your body is of more value than your two arms, and - Han is of much less value than the whole kingdom. The territory for which you are now contending is further much less important than Han :—your lordship, since you feel so much eoncern for your body, should not be endangering your life by indulging your sorrow.’ The marquis K4o-hsi said, ‘Good! Many have given me their counsel about this matter; but I never heard what you have said.’ 3ze-hw4 3ze may be said to have known well what was of great importance and what was of little. 3. The ruler of Ld, having heard that Yen Ho? had attained to the T4o, sent a messenger, with a gift of silks, to prepare the way for further communication with him, Yen Ho was waiting at the door of a mean house, in a dress of coarse hempen cloth, and himself feeding a cow. When the messenger arrived, Yen Ho himself confronted him. ‘Is this,’ said the messenger, ‘the house of Yen Ho?’ ‘It is, was the reply; and the other was presenting the silks to him, when he said, ‘I am afraid you heard (your instructions) wrongly, and that he who sent you will blame you. You had better make sure.’ The messenger on this returned, and made sure that he was right; but when he came back, and sought for Yen Ho, he was not to be found. Yes; men like Yen Ho do of a truth dislike riches and honours. Hence it is said, ‘The true 1 Perhaps the Yen Ho of IV, 5. 2 The same thing is often seen at the present day. The party in charge of the cow pours its prepared food down its throat from a joint of bamboo. 154 THE TEXTS OF TAOISM. BK, XXVIIIe
3Hence it is said, ‘The true 1 Perhaps the Yen Ho of IV, 5. 2 The same thing is often seen at the present day. The party in charge of the cow pours its prepared food down its throat from a joint of bamboo. 154 THE TEXTS OF TAOISM. BK, XXVIIIe object of the T4o is the regulation of the person. Quite subordinate to this is its use in the management of the state and the clan; while the government of the kingdom is but the dust and refuse of it.’ From this we may see that the services of the Tits and Kings are but a surplusage of the work of the sages, and do not contribute to complete the person or nourish the life. Yet the superior men of the present age will, most of them, throw away their lives for the sake of their persons, in pursuing their (material) objects ;—is it not cause for grief? Whenever a sage is initiating any movement, he is sure to examine the motive which influences him, and what he is about to do. Here, however, is a man, who uses a pearl like that of the marquis of Sui! to shoot a bird at a distance of 10,000 feet. All men will laugh at him; and why? Because the thing which he uses is of great value, and what he wishes to get is of little. And is not life of more value than the pearl of the marquis of Sui ? 4. 3ze? Lieh-3ze? was reduced to extreme poverty, and his person had a hungry look. A visitor mentioned the case to 3ze-yang, (the premier) of Kang, saying, ‘Lieh Yii-khau, I believe, is a scholar who has attained to the T4o. Is it because our ruler does not love (such) scholars, that he should be living in his state in such poverty?’ 3ze-yang immediately ordered an officer to send to him a supply of grain. 1 Sui was a small feudal state, a dependency of Wei. Its name remains in the Sui-44u, Teh-an department, H@-pei. The story is that one of its lords having healed a wounded snake, the creature one night brought him a large pearl in its mouth. ? The phraseology is peculiar. See Introductory Note on Bks XXXII. PT. III, SECT. VI. THE WRITINGS OF KWANG-8ZE. 155 When Lieh-3ze saw the messenger, he bowed to him twice, and declined the gift, on which the messenger went away. On Lieh-jze’s going into the house, his wife looked to him and beat her breast, saying, ‘ I have heard that the wife and children of a possessor of the T4o all enjoy plenty and ease, but now we look starved. The ruler has seen his error, and sent you a present of food, but you would not receive it; —is it appointed (for us to suffer thus)?’ 3ze Liehsze laughed and said to her, ‘The ruler does not himself know me. Because of what some one said to him, he sent me the grain; but if another speak (differently) of me to him, he may look on me as a criminal. This was why I did not receive the grain.’ In the end it did come about, that the people, on an occasion of trouble and disorder, put 3ze-yang to death.
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.
15 An ancestor of the House of Ku, who about .c. 1325 removed from Pin (in the present small department so called of Shen-hsf), and settled in the district of K/i-shan, department of Fang-shiang. He was the grandfather of king Wan. PT. III. SECT. VI. THE WRITINGS OF KWANG-8ZE. I51 with pearls and jade, but they were not satisfied. What they sought was his territory. Th4i-wang Than-ff said (to his people), ‘To dwell with the elder brother and cause the younger brother to be killed, or with the father and cause the son to be killed,—this is what I cannot bear to do. Make an effort, my children, to remain here. What difference is there between being my subjects, or the subjects of those wild people? And I have heard that a man does not use that which he employs for nourishing his people to injure them.’ Thereupon he took his staff and switch and left, but the people followed him in an unbroken train, and he established a (new) state at the foot of mount K#i4. Thus Thai-wang Than-fd might be pronounced one who could give its (due) honour to life. Those who are able to do so, though they may be rich and noble, will not, for that which nourishes them, injure their persons; and though they may be poor and mean, will not, for the sake of gain, involve their bodies (in danger). The men of the present age who occupy high offices and are of honourable rank all lose these (advantages) again, and in the prospect of gain lightly expose their persons to ruin:—is it not a case of delusion ? The people of Yiieh three times in succession killed their ruler, and the prince Sdu?, distressed by it, made his escape to the caves of Tan, so that Yiieh was left without a ruler. The people sought 1 See note 3, p. 150. 2 Sze-m4 Xhien takes up the history of Yiieh at a later period, and we have from him no details of this prince SAu. Tan-hsiieh was the name of a district in the south of Yiieh, in which was a valley with caves containing cinnabar ;—the fabled home of the phoenix. 152 THE TEXTS OF TAOISM. BR. XXVIII. for the prince, but could not find him, till (at last) they followed him to the cave of Tan. The prince was not willing to come out to them, but they smoked him out with moxa, and made him mount the royal chariot. As he took hold of the strap, and mounted the carriage, he looked up to heaven, and called out, ‘O Ruler, O Ruler, could you not have spared me this?’ Prince S4u did not dislike being ruler ;—he disliked the evil inseparable from being so. It may be said of him that he would not for the sake of a kingdom endanger his life; and this indeed was the reason why the people of Yiieh wanted to get him for their ruler.
2It may be said of him that he would not for the sake of a kingdom endanger his life; and this indeed was the reason why the people of Yiieh wanted to get him for their ruler. 2. Han! and Wei? were contending about some territory which one of them had wrested from the other. 3ze-hwa 3ze ? went to see the marquis A4éo-hsi (of Han) 3, and, finding him looking sorrowful, said, ‘Suppose now that all the states were to sign an agreement before you to the effect that ‘“ Whoever should with his left hand carry off (the territory in dispute) should lose his right hand, and whoever should do so with his right hand should lose his left hand, but that, nevertheless, he who should carry it off was sure to obtain the whole kingdom ;” would your lordship feel yourself able to carry it off?’ The marquis said, ‘I would not carry it off, and 3ze-hw4 rejoined, ‘Very good. Looking at the thing from this point of view, your two arms are of more value to you than the whole kingdom. But ' Two of the three states into which the great state of 3in was divided about the beginning of the fifth century s.c. * A native, we may call him a philosopher, of Wei. * Began his rule in B.c. 359. PT.UI. SECT.VI. THE WRITINGS OF KWANG-8ZE. 153 your body is of more value than your two arms, and - Han is of much less value than the whole kingdom. The territory for which you are now contending is further much less important than Han :—your lordship, since you feel so much eoncern for your body, should not be endangering your life by indulging your sorrow.’ The marquis K4o-hsi said, ‘Good! Many have given me their counsel about this matter; but I never heard what you have said.’ 3ze-hw4 3ze may be said to have known well what was of great importance and what was of little. 3. The ruler of Ld, having heard that Yen Ho? had attained to the T4o, sent a messenger, with a gift of silks, to prepare the way for further communication with him, Yen Ho was waiting at the door of a mean house, in a dress of coarse hempen cloth, and himself feeding a cow. When the messenger arrived, Yen Ho himself confronted him. ‘Is this,’ said the messenger, ‘the house of Yen Ho?’ ‘It is, was the reply; and the other was presenting the silks to him, when he said, ‘I am afraid you heard (your instructions) wrongly, and that he who sent you will blame you. You had better make sure.’ The messenger on this returned, and made sure that he was right; but when he came back, and sought for Yen Ho, he was not to be found. Yes; men like Yen Ho do of a truth dislike riches and honours. Hence it is said, ‘The true 1 Perhaps the Yen Ho of IV, 5. 2 The same thing is often seen at the present day. The party in charge of the cow pours its prepared food down its throat from a joint of bamboo. 154 THE TEXTS OF TAOISM. BK, XXVIIIe
3Hence it is said, ‘The true 1 Perhaps the Yen Ho of IV, 5. 2 The same thing is often seen at the present day. The party in charge of the cow pours its prepared food down its throat from a joint of bamboo. 154 THE TEXTS OF TAOISM. BK, XXVIIIe object of the T4o is the regulation of the person. Quite subordinate to this is its use in the management of the state and the clan; while the government of the kingdom is but the dust and refuse of it.’ From this we may see that the services of the Tits and Kings are but a surplusage of the work of the sages, and do not contribute to complete the person or nourish the life. Yet the superior men of the present age will, most of them, throw away their lives for the sake of their persons, in pursuing their (material) objects ;—is it not cause for grief? Whenever a sage is initiating any movement, he is sure to examine the motive which influences him, and what he is about to do. Here, however, is a man, who uses a pearl like that of the marquis of Sui! to shoot a bird at a distance of 10,000 feet. All men will laugh at him; and why? Because the thing which he uses is of great value, and what he wishes to get is of little. And is not life of more value than the pearl of the marquis of Sui ? 4. 3ze? Lieh-3ze? was reduced to extreme poverty, and his person had a hungry look. A visitor mentioned the case to 3ze-yang, (the premier) of Kang, saying, ‘Lieh Yii-khau, I believe, is a scholar who has attained to the T4o. Is it because our ruler does not love (such) scholars, that he should be living in his state in such poverty?’ 3ze-yang immediately ordered an officer to send to him a supply of grain. 1 Sui was a small feudal state, a dependency of Wei. Its name remains in the Sui-44u, Teh-an department, H@-pei. The story is that one of its lords having healed a wounded snake, the creature one night brought him a large pearl in its mouth. ? The phraseology is peculiar. See Introductory Note on Bks XXXII. PT. III, SECT. VI. THE WRITINGS OF KWANG-8ZE. 155 When Lieh-3ze saw the messenger, he bowed to him twice, and declined the gift, on which the messenger went away. On Lieh-jze’s going into the house, his wife looked to him and beat her breast, saying, ‘ I have heard that the wife and children of a possessor of the T4o all enjoy plenty and ease, but now we look starved. The ruler has seen his error, and sent you a present of food, but you would not receive it; —is it appointed (for us to suffer thus)?’ 3ze Liehsze laughed and said to her, ‘The ruler does not himself know me. Because of what some one said to him, he sent me the grain; but if another speak (differently) of me to him, he may look on me as a criminal. This was why I did not receive the grain.’ In the end it did come about, that the people, on an occasion of trouble and disorder, put 3ze-yang to death.
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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