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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Do you call yourself a scholar of talent, a sage ? Why, you were twice driven out of Lf; you had to run away from Wei; you were reduced to extremity in Ai; you were held in a state of siege between Aan and Zhai; there is no resting-place for your person in the kingdom ; your instructions brought 3ze-lf to pickle. Such have been the misfortunes (attending your course). You have done no good either for yourself or for others ;—how can your doctrines be worth being thought much of ? ‘ There is no one whom the world exalts so much as it does Hwang-Ti, and still he was not able to perfect his virtue, but fought in the wilderness of PT. III, SECT.vil. THE WRITINGS OF KWANG-3ZE. 173 Ko-ld, till the blood flowed over a hundred li. Y4o was not kind to his son’. Shun was not filial *. Yii was paralysed on one side*, Thang banished his sovereign. King Wa smote Kau. King Wan was imprisoned in Yd-li*. These are the six men of whom the world thinks the most highly, yet when we accurately consider their history, we see that for the sake of gain they all disallowed their true (nature), and did violence to its proper qualities and tendencies :—their conduct cannot be thought of but with deep shame. ‘Among those whom the world calls men of ability and virtue were (the brothers) Po-f and Shakhi, They declined the rule of KQ-20, and died of starvation on the hill of Shau-yang, leaving their bones and flesh unburied. PAo 3i4o vaunted his conduct, and condemned the world, but he died with his arms round a tree’. When Shan-thd Ti’s remonstrances were not listened to, he fastened a stone on his back, and threw himself into the Ho, where he was eaten by the fishes and turtles®. Kieh 3ze-thui was the most devoted (of followers), and cut a piece from his thigh as food for duke W4n. But when the duke afterwards overlooked him (in 1 Referring to his setting aside his unworthy son, Tan-#0, and giving the throne to Shun, 2 See in Mencius, V, i, 1. 3, 4. 5 This, I think, is the meaning; the fact was highly honourable to Yii, and brought on by his devotion to his labours. 4 In the present district of Thang-yin, department Khang-teh, Ho-nan. There king W&n pursued his labours on the Yf King. 5 A recluse of the time of Confucius, according to Han Ying (I, art. 27). After a dispute with 3ze-kung, he committed suicide in the way described. ® See art. 26, in the same Book of Han Ying. 174 THE TEXTS OF TAOISM. BK, XXIX.
2There king W&n pursued his labours on the Yf King. 5 A recluse of the time of Confucius, according to Han Ying (I, art. 27). After a dispute with 3ze-kung, he committed suicide in the way described. ® See art. 26, in the same Book of Han Ying. 174 THE TEXTS OF TAOISM. BK, XXIX. his distribution of favours), he was angry, and went away, and was burned to death with a tree in his arms!. Wei Shang had made an appointment with a girl to meet him under a bridge; but when she did not come, and the water rose around him, he would not go away, and died with his arms round one of the pillars?. (The deaths of) these four men were not different from those of the dog that is torn in pieces, the pig that is borne away by a current, or the beggar (drowned in a ditch) with his alms-gourd in his hand. They were all caught as in a net by their (desire for) fame, not caring to nourish their life to its end, as they were bound to do. ‘Among those whom the world calls faithful ministers there have been none like the prince Pikan and Wd 3ze-hsii. But 3ze-hsii’s (dead) body was cast into the Kiang, and the heart of Pi-kan was cut out. These two were what the world calls loyal ministers, but the end has been that everybody laughs at them. Looking at all the above cases, down to those of 3ze-hsii and Pi-kan, there is not one worthy to be honoured; and as to the admonitions which you, Ait, wish to impress on me, if you tell me about the state of the dead, Iam unable to know anything about it; if you tell me about the things of men (alive), they are only such as I have stated, what I have heard and know all about. I will now tell you, Sir, my views about the condition of man. The eyes wish to look on beauty ; the ears to hear music; the mouth to enjoy flavours ; the will to be gratified. The greatest longevity man 1 See Mayers’s Manual, p. 80. ? Supposed to be the same with the Wei-shang K4o, mentioned in Analects, V, 23 ;—see Mayers’s Manual, p. 251. PT. Ill, SECT. Vil.. THE WRITINGS OF KWANG-8ZE. 175
3The greatest longevity man 1 See Mayers’s Manual, p. 80. ? Supposed to be the same with the Wei-shang K4o, mentioned in Analects, V, 23 ;—see Mayers’s Manual, p. 251. PT. Ill, SECT. Vil.. THE WRITINGS OF KWANG-8ZE. 175 can reach is a hundred years; a medium longevity is eighty years; the lowest longevity is sixty. Take away sickness, pining, bereavement, mourning, anxieties, and calamities, the times when, in any of these, one can open his mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its (appointed) time. Take the longest amount of a limited time, and compare it with what is unlimited, its brief existence is not different from’ the passing of a crevice by one of king M(’s horses}. Those who cannot gratify their will and natural aims, and nourish their appointed longevity, are all unacquainted with the (right) Way (of life). I cast from me, ‘Aid, all that you say. Be quick and go. Hurry back and say not a word more. Your Way is only a wild recklessness, deceitful, artful, vain, and hypocritical. It is not available to complete the true (nature of man); it is not worth talking about!’ Confucius bowed twice, and hurried away. He went out at the door, and mounted his carriage. Thrice he missed the reins as he tried to take hold of them. His eyes were dazed, and he could not see; and his colour was that of slaked lime. He laid hold of the cross-bar, holding his head down, and unable to draw his breath. When he got back, outside the east gate of (the capital of) La, he encountered Lif-hsiaé Ai, who said to him, ‘ Here you are, right in the gate. For some days I have not seen you. Your carriage and horses are travelstained ;—have you not been tosee Tao Kih?’ Con- 1 King M@i had eight famous horses, each having its own name. The name of only one—4Aih-Ai—is given here. See Bk. XVII; par. 5. 176 THE TEXTS OF TAOISM. BK. XXIX, fucius looked up to heaven, sighed, and said, ‘Yes.’ The other went on, ‘And did he not set himself in opposition to all your views, as I said he would do ?’ ‘He did. My case has been that of the man who cauterised himself without being ill. I rushed away, stroked the tiger's head, played with his whiskers, and narrowly escaped his mouth,’
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.
1‘Do you call yourself a scholar of talent, a sage ? Why, you were twice driven out of Lf; you had to run away from Wei; you were reduced to extremity in Ai; you were held in a state of siege between Aan and Zhai; there is no resting-place for your person in the kingdom ; your instructions brought 3ze-lf to pickle. Such have been the misfortunes (attending your course). You have done no good either for yourself or for others ;—how can your doctrines be worth being thought much of ? ‘ There is no one whom the world exalts so much as it does Hwang-Ti, and still he was not able to perfect his virtue, but fought in the wilderness of PT. III, SECT.vil. THE WRITINGS OF KWANG-3ZE. 173 Ko-ld, till the blood flowed over a hundred li. Y4o was not kind to his son’. Shun was not filial *. Yii was paralysed on one side*, Thang banished his sovereign. King Wa smote Kau. King Wan was imprisoned in Yd-li*. These are the six men of whom the world thinks the most highly, yet when we accurately consider their history, we see that for the sake of gain they all disallowed their true (nature), and did violence to its proper qualities and tendencies :—their conduct cannot be thought of but with deep shame. ‘Among those whom the world calls men of ability and virtue were (the brothers) Po-f and Shakhi, They declined the rule of KQ-20, and died of starvation on the hill of Shau-yang, leaving their bones and flesh unburied. PAo 3i4o vaunted his conduct, and condemned the world, but he died with his arms round a tree’. When Shan-thd Ti’s remonstrances were not listened to, he fastened a stone on his back, and threw himself into the Ho, where he was eaten by the fishes and turtles®. Kieh 3ze-thui was the most devoted (of followers), and cut a piece from his thigh as food for duke W4n. But when the duke afterwards overlooked him (in 1 Referring to his setting aside his unworthy son, Tan-#0, and giving the throne to Shun, 2 See in Mencius, V, i, 1. 3, 4. 5 This, I think, is the meaning; the fact was highly honourable to Yii, and brought on by his devotion to his labours. 4 In the present district of Thang-yin, department Khang-teh, Ho-nan. There king W&n pursued his labours on the Yf King. 5 A recluse of the time of Confucius, according to Han Ying (I, art. 27). After a dispute with 3ze-kung, he committed suicide in the way described. ® See art. 26, in the same Book of Han Ying. 174 THE TEXTS OF TAOISM. BK, XXIX.
2There king W&n pursued his labours on the Yf King. 5 A recluse of the time of Confucius, according to Han Ying (I, art. 27). After a dispute with 3ze-kung, he committed suicide in the way described. ® See art. 26, in the same Book of Han Ying. 174 THE TEXTS OF TAOISM. BK, XXIX. his distribution of favours), he was angry, and went away, and was burned to death with a tree in his arms!. Wei Shang had made an appointment with a girl to meet him under a bridge; but when she did not come, and the water rose around him, he would not go away, and died with his arms round one of the pillars?. (The deaths of) these four men were not different from those of the dog that is torn in pieces, the pig that is borne away by a current, or the beggar (drowned in a ditch) with his alms-gourd in his hand. They were all caught as in a net by their (desire for) fame, not caring to nourish their life to its end, as they were bound to do. ‘Among those whom the world calls faithful ministers there have been none like the prince Pikan and Wd 3ze-hsii. But 3ze-hsii’s (dead) body was cast into the Kiang, and the heart of Pi-kan was cut out. These two were what the world calls loyal ministers, but the end has been that everybody laughs at them. Looking at all the above cases, down to those of 3ze-hsii and Pi-kan, there is not one worthy to be honoured; and as to the admonitions which you, Ait, wish to impress on me, if you tell me about the state of the dead, Iam unable to know anything about it; if you tell me about the things of men (alive), they are only such as I have stated, what I have heard and know all about. I will now tell you, Sir, my views about the condition of man. The eyes wish to look on beauty ; the ears to hear music; the mouth to enjoy flavours ; the will to be gratified. The greatest longevity man 1 See Mayers’s Manual, p. 80. ? Supposed to be the same with the Wei-shang K4o, mentioned in Analects, V, 23 ;—see Mayers’s Manual, p. 251. PT. Ill, SECT. Vil.. THE WRITINGS OF KWANG-8ZE. 175
3The greatest longevity man 1 See Mayers’s Manual, p. 80. ? Supposed to be the same with the Wei-shang K4o, mentioned in Analects, V, 23 ;—see Mayers’s Manual, p. 251. PT. Ill, SECT. Vil.. THE WRITINGS OF KWANG-8ZE. 175 can reach is a hundred years; a medium longevity is eighty years; the lowest longevity is sixty. Take away sickness, pining, bereavement, mourning, anxieties, and calamities, the times when, in any of these, one can open his mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its (appointed) time. Take the longest amount of a limited time, and compare it with what is unlimited, its brief existence is not different from’ the passing of a crevice by one of king M(’s horses}. Those who cannot gratify their will and natural aims, and nourish their appointed longevity, are all unacquainted with the (right) Way (of life). I cast from me, ‘Aid, all that you say. Be quick and go. Hurry back and say not a word more. Your Way is only a wild recklessness, deceitful, artful, vain, and hypocritical. It is not available to complete the true (nature of man); it is not worth talking about!’ Confucius bowed twice, and hurried away. He went out at the door, and mounted his carriage. Thrice he missed the reins as he tried to take hold of them. His eyes were dazed, and he could not see; and his colour was that of slaked lime. He laid hold of the cross-bar, holding his head down, and unable to draw his breath. When he got back, outside the east gate of (the capital of) La, he encountered Lif-hsiaé Ai, who said to him, ‘ Here you are, right in the gate. For some days I have not seen you. Your carriage and horses are travelstained ;—have you not been tosee Tao Kih?’ Con- 1 King M@i had eight famous horses, each having its own name. The name of only one—4Aih-Ai—is given here. See Bk. XVII; par. 5. 176 THE TEXTS OF TAOISM. BK. XXIX, fucius looked up to heaven, sighed, and said, ‘Yes.’ The other went on, ‘And did he not set himself in opposition to all your views, as I said he would do ?’ ‘He did. My case has been that of the man who cauterised himself without being ill. I rushed away, stroked the tiger's head, played with his whiskers, and narrowly escaped his mouth,’
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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