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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1My 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,’ 2. 3ze-kang! asked M4n K4u-teh?’, saying, ‘Why do you not pursue a (righteous) course? Without such a course you will -not be believed in; unless you are believed in, you will not be employed in office; and if not employed in office, you will not acquire gain. Thus, if you look at the matter from the point of reputation, or estimate it from the point of gain, a righteous course is truly the right thing. If you discard the thought of reputation and gain, yet when you think over the thing in your own mind, you will see that the scholar should not be a single day without pursuing a (righteous) course. Man K4u-teh said, ‘ He who has no shame becomes rich, and he in whom many believe becomes illustrious. Thus the greatest fame and gain would seem to spring from being without shame and being believed in. Therefore if you look at the matter from the point of reputation, or estimate it from the point of gain, to be believed in is the right thing. If you discard the thought of fame and gain, and think over the thing in your own mind, you will see that the scholar in the course which he pursues is (simply) holding fast his Heavenly (nature, and gaining nothing).’ 1 We are told (Analects, II, 18) that 3ze-kang ‘studied with a view to official emolument.’ This is, probably, the reason why he appears as interlocutor in this paragraph, * A fictitious name, meaning, ‘Full of gain recklessly got.’ PT, II. SECT.VII.. THE WRITINGS OF KWANG-8ZE. 177
2SECT.VII.. THE WRITINGS OF KWANG-8ZE. 177 3ze-kang said, ‘Formerly Kieh and K4Au each enjoyed the honour of being the sovereign, and all the wealth of the kingdom was his; but if you now say to a (mere) money-grabber, “ Your conduct is like that of Kieh or K4u,” he will look ashamed, and resent the imputation :—(these two sovereigns) are despised by the smallest men. Aung-ni and Mo Ti (on the other hand) were poor, and common men; but if you say to a Prime Minister that his conduct is like that of Kung-nt or Mo Ti, then he will be put out and change countenance, and protest that he is not worthy (to be so spoken of) :—(these two philosophers) are held to be truly noble by (all) scholars. Thus it is that the position of sovereign does not necessarily connect with being thought noble, nor the condition of being poor and of common rank with being thought mean. The difference of being thought noble or mean arises from the conduct being good or bad.’ M4n Kaéu-teh replied, ‘Small robbers are put in prison; a great robber becomes a feudal lord ; and in the gate of the feudal lord your righteous scholars will be found. For instance, Hsi&o-po!, the duke Hwan, killed his elder brother, and took his sister-in-law to himself, and yet Kwan Kung became his minister; and Thien AKdang, styled Aang-sze, killed his ruler, and usurped the state’, and yet Confucius received a present of silks from him. In their discussions they would condemn the men, but 1 The name of duke Hwan. * Compare the account of the same transaction in Book X, par. 1. See also Analects, XIV, 22. But there is no evidence but rather the contrary, that Confucius ever received a gift from Thien or KAin Hang. [40] N 178 THE TEXTS OF TAOISM. BK, XXIX. in their conduct they abased themselves before them. In this way their words and actions must have been at war together in their breasts ;—was it not a contradiction and perversity? As it is said in a book, “Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail.”’
3In this way their words and actions must have been at war together in their breasts ;—was it not a contradiction and perversity? As it is said in a book, “Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail.”’ 3ze-kang said, ‘If you do not follow the usual course of what is held to be right, but observe no distinction between the near and remote degrees of kin, no difference between the noble and the mean, no order between the old and the young, then how shall a separation be made of the fivefold arrangement (of the virtues), and the six parties (in the social organisation)?’ M4n K4u-teh replied, ‘YAo killed his eldest son, and Shun. banished his half-brother! :—did they observe the rules about the different degrees of kin? Thang deposed Xieh; king Wa overthrew A4u:—did they observe the righteousness that should obtain between the noble and the mean? King A? took the place of his elder brother’, and the duke of Au killed his? :—did they observe the order that should obtain between the elder and the younger? The Literati make hypocritical speeches; the followers of Mo hold that all should be loved equally:—do we find in them the separation of the fivefold arrangement (of the 1 Exaggerations or misrepresentations. * King AT was the so-called king A7-lt, the father of king Wan. His elder brother, that the state of Kau might descend to him, left it, and withdrew south to what was then the wild region of Wa. See Analects, VIII, 1; the Shih King, III, i, Ode 7. 3, 4. 8 Who had joined with WA-kng, son of the tyrant of Yin, in rebellion, thus threatening the stability of the new dynasty of Kau. PT, II. SECT. VII. THE WRITINGS OF KWANG-8ZE. 179 virtues)!, and the six parties (in the social organisation)?? And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow® to the decision of Wa-yo%.’
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.
1My 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,’ 2. 3ze-kang! asked M4n K4u-teh?’, saying, ‘Why do you not pursue a (righteous) course? Without such a course you will -not be believed in; unless you are believed in, you will not be employed in office; and if not employed in office, you will not acquire gain. Thus, if you look at the matter from the point of reputation, or estimate it from the point of gain, a righteous course is truly the right thing. If you discard the thought of reputation and gain, yet when you think over the thing in your own mind, you will see that the scholar should not be a single day without pursuing a (righteous) course. Man K4u-teh said, ‘ He who has no shame becomes rich, and he in whom many believe becomes illustrious. Thus the greatest fame and gain would seem to spring from being without shame and being believed in. Therefore if you look at the matter from the point of reputation, or estimate it from the point of gain, to be believed in is the right thing. If you discard the thought of fame and gain, and think over the thing in your own mind, you will see that the scholar in the course which he pursues is (simply) holding fast his Heavenly (nature, and gaining nothing).’ 1 We are told (Analects, II, 18) that 3ze-kang ‘studied with a view to official emolument.’ This is, probably, the reason why he appears as interlocutor in this paragraph, * A fictitious name, meaning, ‘Full of gain recklessly got.’ PT, II. SECT.VII.. THE WRITINGS OF KWANG-8ZE. 177
2SECT.VII.. THE WRITINGS OF KWANG-8ZE. 177 3ze-kang said, ‘Formerly Kieh and K4Au each enjoyed the honour of being the sovereign, and all the wealth of the kingdom was his; but if you now say to a (mere) money-grabber, “ Your conduct is like that of Kieh or K4u,” he will look ashamed, and resent the imputation :—(these two sovereigns) are despised by the smallest men. Aung-ni and Mo Ti (on the other hand) were poor, and common men; but if you say to a Prime Minister that his conduct is like that of Kung-nt or Mo Ti, then he will be put out and change countenance, and protest that he is not worthy (to be so spoken of) :—(these two philosophers) are held to be truly noble by (all) scholars. Thus it is that the position of sovereign does not necessarily connect with being thought noble, nor the condition of being poor and of common rank with being thought mean. The difference of being thought noble or mean arises from the conduct being good or bad.’ M4n Kaéu-teh replied, ‘Small robbers are put in prison; a great robber becomes a feudal lord ; and in the gate of the feudal lord your righteous scholars will be found. For instance, Hsi&o-po!, the duke Hwan, killed his elder brother, and took his sister-in-law to himself, and yet Kwan Kung became his minister; and Thien AKdang, styled Aang-sze, killed his ruler, and usurped the state’, and yet Confucius received a present of silks from him. In their discussions they would condemn the men, but 1 The name of duke Hwan. * Compare the account of the same transaction in Book X, par. 1. See also Analects, XIV, 22. But there is no evidence but rather the contrary, that Confucius ever received a gift from Thien or KAin Hang. [40] N 178 THE TEXTS OF TAOISM. BK, XXIX. in their conduct they abased themselves before them. In this way their words and actions must have been at war together in their breasts ;—was it not a contradiction and perversity? As it is said in a book, “Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail.”’
3In this way their words and actions must have been at war together in their breasts ;—was it not a contradiction and perversity? As it is said in a book, “Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail.”’ 3ze-kang said, ‘If you do not follow the usual course of what is held to be right, but observe no distinction between the near and remote degrees of kin, no difference between the noble and the mean, no order between the old and the young, then how shall a separation be made of the fivefold arrangement (of the virtues), and the six parties (in the social organisation)?’ M4n K4u-teh replied, ‘YAo killed his eldest son, and Shun. banished his half-brother! :—did they observe the rules about the different degrees of kin? Thang deposed Xieh; king Wa overthrew A4u:—did they observe the righteousness that should obtain between the noble and the mean? King A? took the place of his elder brother’, and the duke of Au killed his? :—did they observe the order that should obtain between the elder and the younger? The Literati make hypocritical speeches; the followers of Mo hold that all should be loved equally:—do we find in them the separation of the fivefold arrangement (of the 1 Exaggerations or misrepresentations. * King AT was the so-called king A7-lt, the father of king Wan. His elder brother, that the state of Kau might descend to him, left it, and withdrew south to what was then the wild region of Wa. See Analects, VIII, 1; the Shih King, III, i, Ode 7. 3, 4. 8 Who had joined with WA-kng, son of the tyrant of Yin, in rebellion, thus threatening the stability of the new dynasty of Kau. PT, II. SECT. VII. THE WRITINGS OF KWANG-8ZE. 179 virtues)!, and the six parties (in the social organisation)?? And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow® to the decision of Wa-yo%.’
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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