Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 In the west of Lido-tung. 8 A small principality, in the present Lwan-4u, department of Yung-phing ib-li. M 2 164 THE TEXTS OF TAOISM. BK. XXVIII. and instructing him to bury the covenant with the blood of the victim after they had smeared the corners of their mouths with it. The brothers looked at each other and laughed, saying, ‘Ah! How strange! This is not what we call the Right Way. Formerly, when Shin Nang had the kingdom, he offered his sacrifices at the proper seasons and with the utmost reverence, but without praying for any blessing. Towards men he was leal-hearted and sincere, doing his utmost in governing them, but without seeking anything for himself. When it was his pleasure to use administrative measures, he did so; and a sterner rule when he thought that would be better. He did not by the ruin of others establish his own power; he did not exalt himself by bringing others low; he did not, when the time was opportune, seek his own profit. But now Kau, seeing the disorder of Yin, has suddenly taken the government into its hands; with the high it has taken counsel, and with those below employed bribes ; it relies on its troops to maintain the terror of its might; it makes covenants over victims to prove its good faith; it vaunts its proceedings to please the masses; it kills and attacks for the sake of gain:—this is simply overthrowing disorder and changing it for tyranny. We have heard that the officers of old, in an age of good government, did not shrink from their duties, and in an age of disorder did not recklessly seek to remain in office. Now the kingdom is in a state of darkness; the virtue of Au is decayed. Than to join with it and 1 According to the usual forms in which a covenant was made and established. ‘The translation is free and diffuse, PT. III, SECT.VI. THE WRITINGS OF KWANG-SZE. 165 lay our persons in the dust, it is better for us to abandon it, and maintain the purity of our conduct.’ The two princes then went north to the hill of Sh4u-yang!, where they died of starvation. If men such as they, in the matter of riches and honours, can manage to avoid them, (let them do so); but they must not depend on their lofty virtue to pursue any perverse course, only gratifying their own tendencies, and not doing service in their time: —this was the style of these two princes. * In the present department of Ph@-Aau, Shan-hsf, 166 THE TEXTS OF TAOISM. - BK. XXIX. BOOK XXIX. Part III. Section VII. TAo Xih, or ‘The Robber Aih!’
2* In the present department of Ph@-Aau, Shan-hsf, 166 THE TEXTS OF TAOISM. - BK. XXIX. BOOK XXIX. Part III. Section VII. TAo Xih, or ‘The Robber Aih!’ 1. Confucius was on terms of friendship with Lit-hsid Ai?, who had a brother named Tao Aih. This T&o Kih had 9,000 followers, who marched at their will through the kingdom, assailing and oppressing the different princes. They dug through walls and broke into houses; they drove away people’s cattle and horses ; they carried off people’s . wives and daughters. In their greed to get, they forgot the claims of kinship, and paid no regard to their parents and brethren. They did not sacrifice to their ancestors. Wherever they passed through the country, in the larger states the people guarded their city walls, and in the smaller the people took to their strongholds. All were distressed by them. Confucius spoke to Lid-hsia Xi, saying, ‘ Fathers should be able to lay down the law to their sons, 1 See vol. xxxix, pp. 157, 158. ? Better known as Lif-hsié Hui, under which designation he is mentioned both in the Confucian Analects and in Mencius, but it is an anachronism to say that Confucius was on terms of friendship with him. He was a scion of the distinguished family of Xan in La, and was called Kan Hwo and Kan Khin. We find, in the 80 Kwan, a son of his employed in an important expedition in B.C. 634, so that he, probably, had passed away before Confucius was born in B.c. 551, and must certainly have deceased before the death of 3ze-l (480), which is mentioned in the Book. PT, II, SECT. VII. THE WRITINGS OF KWANG-8ZE. 167 and elder to instruct their younger brothers: If they are unable to do so, they do not fulfil the duties of the relationships which they sustain. You, Sir, are one of the most talented officers of the age, and your younger brother is this Robber Kih. He is a pest in the kingdom, and you are not able to instruct him better; I cannot but be ashamed of you, and I beg to go for you and give him counsel.’ Lid-hsid Ki replied, ‘You say, Sir, that fathers must be able to lay down the law to their sons, and elder to instruct their younger brothers, but if sons will not listen to the orders of their fathers, nor the younger receive the lessons of their elder brothers, though one may have your powers of per- _ suasion, what is to be done? And, moreover, Kih is a man whose mind is like a gushing fountain, and his will like a whirlwind; he is strong enough to resist all enemies, and clever enough to gloss over his wrong-doings. If you agree with him, he is glad; if you oppose him, he is enraged; and he readily meets men with the language of abuse. You must not go to him.
3If you agree with him, he is glad; if you oppose him, he is enraged; and he readily meets men with the language of abuse. You must not go to him. Confucius, however, did not attend to this advice. With Yen Hui as his charioteer, and 3ze-kung seated on the right, he went to see Tao Aih, whom he found with his followers halted on the south of Thai-shan, and mincing men’s livers, which he gave them to eat. Confucius alighted from his carriage, and went forward, till he saw the usher, to whom he said, ‘I, Khung KAit of Ld, have heard of the general’s lofty righteousness, bowing twice respectfully to the man as he said so. The usher went in and announced the visitor. But when Tao Kih heard of the arrival, he flew into a great 168 _ ‘THE TEXTS OF TAOISM. BK. XXIX. rage; his eyes became like blazing stars, and his hair rose up and touched his cap. ‘Is not this fellow, said he, ‘Khung ‘Aid, that artful hypocrite of La? Tell him from me, “You invent speeches and babble away, appealing without ground to (the examples of) Wan and Wd. The ornaments on your cap are as many as the branches of a tree, and your girdle is (a piece of skin) from the ribs of a dead ox. The more you talk, the more nonsense you utter. You get your food without (the labour of) ploughing, and your clothes without (that of) weaving. You wag your lips and make your tongue a drum-stick. You arbitrarily decide what is right and what is wrong, thereby leading astray the princes throughout the kingdom, and making its learned scholars not occupy their thoughts with their proper business. You recklessly set up your filial piety and fraternal duty, and curry favour with the feudal princes, the wealthy and the noble. Your offence is great; your crime is very heavy. Take yourself off home at once. If you do not do so, I will take your liver, and add it to the provision for to-day’s food.”’ But Confucius sent in another message, saying, ‘I enjoy the good will of (your brother) K?, and I wish and hope to tread the ground beneath your tent?’ When the usher had communicated this message, Tao ih said, ‘Make him come forward.’ On this Confucius hastened forwards. Declining to take a mat, he drew hastily back, and bowed twice to Tao Xih, who in a great rage stretched ? That is, I wish to have an interview with you, to see and speak to you face to face. PT.I1I. SECT. VIL THE WRITINGS OF KWANG-3ZE. 169
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.
12 In the west of Lido-tung. 8 A small principality, in the present Lwan-4u, department of Yung-phing ib-li. M 2 164 THE TEXTS OF TAOISM. BK. XXVIII. and instructing him to bury the covenant with the blood of the victim after they had smeared the corners of their mouths with it. The brothers looked at each other and laughed, saying, ‘Ah! How strange! This is not what we call the Right Way. Formerly, when Shin Nang had the kingdom, he offered his sacrifices at the proper seasons and with the utmost reverence, but without praying for any blessing. Towards men he was leal-hearted and sincere, doing his utmost in governing them, but without seeking anything for himself. When it was his pleasure to use administrative measures, he did so; and a sterner rule when he thought that would be better. He did not by the ruin of others establish his own power; he did not exalt himself by bringing others low; he did not, when the time was opportune, seek his own profit. But now Kau, seeing the disorder of Yin, has suddenly taken the government into its hands; with the high it has taken counsel, and with those below employed bribes ; it relies on its troops to maintain the terror of its might; it makes covenants over victims to prove its good faith; it vaunts its proceedings to please the masses; it kills and attacks for the sake of gain:—this is simply overthrowing disorder and changing it for tyranny. We have heard that the officers of old, in an age of good government, did not shrink from their duties, and in an age of disorder did not recklessly seek to remain in office. Now the kingdom is in a state of darkness; the virtue of Au is decayed. Than to join with it and 1 According to the usual forms in which a covenant was made and established. ‘The translation is free and diffuse, PT. III, SECT.VI. THE WRITINGS OF KWANG-SZE. 165 lay our persons in the dust, it is better for us to abandon it, and maintain the purity of our conduct.’ The two princes then went north to the hill of Sh4u-yang!, where they died of starvation. If men such as they, in the matter of riches and honours, can manage to avoid them, (let them do so); but they must not depend on their lofty virtue to pursue any perverse course, only gratifying their own tendencies, and not doing service in their time: —this was the style of these two princes. * In the present department of Ph@-Aau, Shan-hsf, 166 THE TEXTS OF TAOISM. - BK. XXIX. BOOK XXIX. Part III. Section VII. TAo Xih, or ‘The Robber Aih!’
2* In the present department of Ph@-Aau, Shan-hsf, 166 THE TEXTS OF TAOISM. - BK. XXIX. BOOK XXIX. Part III. Section VII. TAo Xih, or ‘The Robber Aih!’ 1. Confucius was on terms of friendship with Lit-hsid Ai?, who had a brother named Tao Aih. This T&o Kih had 9,000 followers, who marched at their will through the kingdom, assailing and oppressing the different princes. They dug through walls and broke into houses; they drove away people’s cattle and horses ; they carried off people’s . wives and daughters. In their greed to get, they forgot the claims of kinship, and paid no regard to their parents and brethren. They did not sacrifice to their ancestors. Wherever they passed through the country, in the larger states the people guarded their city walls, and in the smaller the people took to their strongholds. All were distressed by them. Confucius spoke to Lid-hsia Xi, saying, ‘ Fathers should be able to lay down the law to their sons, 1 See vol. xxxix, pp. 157, 158. ? Better known as Lif-hsié Hui, under which designation he is mentioned both in the Confucian Analects and in Mencius, but it is an anachronism to say that Confucius was on terms of friendship with him. He was a scion of the distinguished family of Xan in La, and was called Kan Hwo and Kan Khin. We find, in the 80 Kwan, a son of his employed in an important expedition in B.C. 634, so that he, probably, had passed away before Confucius was born in B.c. 551, and must certainly have deceased before the death of 3ze-l (480), which is mentioned in the Book. PT, II, SECT. VII. THE WRITINGS OF KWANG-8ZE. 167 and elder to instruct their younger brothers: If they are unable to do so, they do not fulfil the duties of the relationships which they sustain. You, Sir, are one of the most talented officers of the age, and your younger brother is this Robber Kih. He is a pest in the kingdom, and you are not able to instruct him better; I cannot but be ashamed of you, and I beg to go for you and give him counsel.’ Lid-hsid Ki replied, ‘You say, Sir, that fathers must be able to lay down the law to their sons, and elder to instruct their younger brothers, but if sons will not listen to the orders of their fathers, nor the younger receive the lessons of their elder brothers, though one may have your powers of per- _ suasion, what is to be done? And, moreover, Kih is a man whose mind is like a gushing fountain, and his will like a whirlwind; he is strong enough to resist all enemies, and clever enough to gloss over his wrong-doings. If you agree with him, he is glad; if you oppose him, he is enraged; and he readily meets men with the language of abuse. You must not go to him.
3If you agree with him, he is glad; if you oppose him, he is enraged; and he readily meets men with the language of abuse. You must not go to him. Confucius, however, did not attend to this advice. With Yen Hui as his charioteer, and 3ze-kung seated on the right, he went to see Tao Aih, whom he found with his followers halted on the south of Thai-shan, and mincing men’s livers, which he gave them to eat. Confucius alighted from his carriage, and went forward, till he saw the usher, to whom he said, ‘I, Khung KAit of Ld, have heard of the general’s lofty righteousness, bowing twice respectfully to the man as he said so. The usher went in and announced the visitor. But when Tao Kih heard of the arrival, he flew into a great 168 _ ‘THE TEXTS OF TAOISM. BK. XXIX. rage; his eyes became like blazing stars, and his hair rose up and touched his cap. ‘Is not this fellow, said he, ‘Khung ‘Aid, that artful hypocrite of La? Tell him from me, “You invent speeches and babble away, appealing without ground to (the examples of) Wan and Wd. The ornaments on your cap are as many as the branches of a tree, and your girdle is (a piece of skin) from the ribs of a dead ox. The more you talk, the more nonsense you utter. You get your food without (the labour of) ploughing, and your clothes without (that of) weaving. You wag your lips and make your tongue a drum-stick. You arbitrarily decide what is right and what is wrong, thereby leading astray the princes throughout the kingdom, and making its learned scholars not occupy their thoughts with their proper business. You recklessly set up your filial piety and fraternal duty, and curry favour with the feudal princes, the wealthy and the noble. Your offence is great; your crime is very heavy. Take yourself off home at once. If you do not do so, I will take your liver, and add it to the provision for to-day’s food.”’ But Confucius sent in another message, saying, ‘I enjoy the good will of (your brother) K?, and I wish and hope to tread the ground beneath your tent?’ When the usher had communicated this message, Tao ih said, ‘Make him come forward.’ On this Confucius hastened forwards. Declining to take a mat, he drew hastily back, and bowed twice to Tao Xih, who in a great rage stretched ? That is, I wish to have an interview with you, to see and speak to you face to face. PT.I1I. SECT. VIL THE WRITINGS OF KWANG-3ZE. 169
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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