Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It may possibly mean ‘for presents to your followers in attendance on you.’ 188 THE TEXTS OF TAOISM. BK. XXX. their game. The king is delighted with all this; but now you are sure to present yourself to him in your scholar’s dress, and this will stand greatly in the way of your success.’ Kwang-jze said, ‘I will then, with your leave, get me a swordsman’s dress.’ This was ready in three days, and when he appeared in it before the prince, the latter went with him to introduce him to the king, who then drew his sword from its scabbard and waited for him. When Awang-jze entered the door of the hall, he did not hurry forward, nor, when he saw the king, did he bow. The king asked him, ‘What do you want to teach me, Sir, that you have got the prince to mention you beforehand?’ The reply was, ‘I have heard that your Majesty is fond of the sword-fight, and therefore I have sought an interview with you on the ground of (my skill in the use of) the sword.’ ‘What can you do with your sword against an opponent ?’ ‘Let me meet with an opponent every ten paces, my sword would deal with him, so that I should not be stopped in a march of a thousand lf.’ The king was delighted with him, and said, ‘You have not your match in the kingdom.’ Awang-jze replied, ‘A good swordsman first makes a feint (against his opponent), then seems to give him an advantage, and finally gives his thrust, reaching him before he can return the blow. I should like to have an opportunity to show you my skill.” The king said, ‘Stop (for a little), Master. Go to your lodging, and wait for my orders. I will make arrangements for the play, and then call you.’ The king accordingly made trial of his swordsmen for seven days, till more than sixty of them were FT, III. SECT. VII. THE WRITINGS OF KWANG-8ZE. 189 killed; or (severely) wounded. He then selected five or six men, and made them bring their swords and take their places beneath the hall, after which he called Awang-jze, and said to him, ‘To-day I am going to make (you and) these men show what you can do with your swords. ‘I have long been looking for the opportunity,’ replied A’wang-sze. The king then asked him what would be the length of the sword which he would use; and he said, ‘ Any length will suit me, but I have three swords, any one of which I will use, as may please your Majesty. Let me first tell you of them, and then go to the arena, ‘I should like to hear about the three swords,’ said the king; and A wang-3ze went on, ‘There is the sword of the Son of Heaven; the sword of a feudal prince; and the sword of a common man.’ ‘What about the sword of the Son of Heaven?’
2Let me first tell you of them, and then go to the arena, ‘I should like to hear about the three swords,’ said the king; and A wang-3ze went on, ‘There is the sword of the Son of Heaven; the sword of a feudal prince; and the sword of a common man.’ ‘What about the sword of the Son of Heaven?’ ‘This sword has Yen-£/i! and Shih-é/ang? for its point; AA”t and (Mount) Tai? for its edge; 3in and Wei for its back; Aau and Sung for its hilt; Han and Wei for its sheath. It is embraced by the wild tribes all around; it is wrapped up in the four seasons ; it is bound round by the Sea of Po‘; and its girdle is the enduring hills. It is regulated by the five elements ; its wielding is by means of Punishments and Kindness; its unsheathing is like that of 1 Some noted place in the state of Yen, the capital of which was near the site of the present Peking. 3 A wall, north of Yen, built as a barrier of defence against the northern tribes. 5 Mount Thai. * A region lying along the present gulf of Xih-lf, between the Pei-ho and the Khing-ho in Shan-tung. 190 THE TEXTS OF TAOISM. BK, XXX. the Yin and Yang; it is held fast in the spring and summer ; it is put in action in the autumn and winter. When it is thrust forward, there is nothing in front of it; when lifted up, there is nothing above it; when laid down, there is nothing below it; when wheeled round, there is nothing left on any side of it; above, it cleaves the floating clouds; and below, it penetrates to every division of the earth. Let this sword be once used, and the princes are all reformed, and the whole kingdom submits. This is the sword of the Son of Heaven?.’ King Wan looked lost in amazement, and said again, ‘And what about the sword of a feudal lord ?’ (Kwang-;ze) replied, ‘ This sword has wise and brave officers for its point; pure and disinterested officers for its edge; able and honourable officers for its back ; loyal and sage officers for its hilt; valiant and eminent officers for its sheath. When this sword is thrust directly forward, as in the former case, there is nothing in front of it; when directed upwards, there is nothing above it ; when laid down, there is nothing below it ; when wheeled round, there is nothing on any side of it. Above, its law is taken from the round heaven, and is in accordance with the three luminaries; below, its law is taken from the square earth, and is in accordance with the four seasons ; between, it is in harmony with the minds of the people, and in all the parts of the state there is peace. Let this sword be once used, and you seem to hear the crash of the thunder-peal. Within 1 By this sword Awang-jze evidently means the power of the sovereign, supported by the strength of the kingdom, and directed by good government. PT. III. SECT. VIII. THE WRITINGS OF KWANG-38ZE. I9QI the four borders there are none who do not respectfully submit, and obey the orders of the ruler. This is the sword of the feudal lord.’
3PT. III. SECT. VIII. THE WRITINGS OF KWANG-38ZE. I9QI the four borders there are none who do not respectfully submit, and obey the orders of the ruler. This is the sword of the feudal lord.’ ‘ And what about the sword of the common man ?’ asked the king (once more). (A wang-jze) replied, ‘The sword of the common man (is wielded by) those who have their hair in a tangle, with whiskers projecting out; who wear slouching caps with coarse and unornamented tassels, and have their coats cut short behind ; who have staring eyes, and talk (only) about the hazards (of their game). They hit at one another before you. Above, the sword slashes through the neck; and below, it scoops out the liver and lungs. This is the sword of the common man. (The users of it) are not different from fighting cocks; any morning their lives are brought to an end; they are of no use in the affairs of the state. Your Majesty occupies the seat of the Son of Heaven, and that you should be so fond of the swordsmanship of such common men, is unworthy, as I venture to think, of your Majesty.’ On this the king drew Awang-jze with him, and went up to the top of the hall, where the cook set forth a meal, which the king walked round three times (unable to sit down to it). A wang-sze said to him, ‘Sit down quietly, Great King, and calm yourself. I have said all I wished to say about swords.’ King W4n, thereafter, did not quit the palace for three months, and the swordsmen all killed themselves in their own rooms'. 1 Kwang-3ze’s parables had had their intended effect. It was not in his mind to do anything forthe swordsmen. The commentators say:—‘Indignant at not being treated as they had been before, they all killed themselves.’ 192 THE TEXTS OF TAOISM. BK. XXXI, BOOK XXXI. Part III. Section IX. Yi-fa, or ‘The Old Fisherman’ Confucius, rambling in the forest of 3ze-wei?, stopped and sat down by the Apricot altar, The disciples began to read their books, while he proceeded to play on his lute, singing as he did so. He had not half finished his ditty when an old fisherman stepped ? See vol. xxxix, p. 159.
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.
1It may possibly mean ‘for presents to your followers in attendance on you.’ 188 THE TEXTS OF TAOISM. BK. XXX. their game. The king is delighted with all this; but now you are sure to present yourself to him in your scholar’s dress, and this will stand greatly in the way of your success.’ Kwang-jze said, ‘I will then, with your leave, get me a swordsman’s dress.’ This was ready in three days, and when he appeared in it before the prince, the latter went with him to introduce him to the king, who then drew his sword from its scabbard and waited for him. When Awang-jze entered the door of the hall, he did not hurry forward, nor, when he saw the king, did he bow. The king asked him, ‘What do you want to teach me, Sir, that you have got the prince to mention you beforehand?’ The reply was, ‘I have heard that your Majesty is fond of the sword-fight, and therefore I have sought an interview with you on the ground of (my skill in the use of) the sword.’ ‘What can you do with your sword against an opponent ?’ ‘Let me meet with an opponent every ten paces, my sword would deal with him, so that I should not be stopped in a march of a thousand lf.’ The king was delighted with him, and said, ‘You have not your match in the kingdom.’ Awang-jze replied, ‘A good swordsman first makes a feint (against his opponent), then seems to give him an advantage, and finally gives his thrust, reaching him before he can return the blow. I should like to have an opportunity to show you my skill.” The king said, ‘Stop (for a little), Master. Go to your lodging, and wait for my orders. I will make arrangements for the play, and then call you.’ The king accordingly made trial of his swordsmen for seven days, till more than sixty of them were FT, III. SECT. VII. THE WRITINGS OF KWANG-8ZE. 189 killed; or (severely) wounded. He then selected five or six men, and made them bring their swords and take their places beneath the hall, after which he called Awang-jze, and said to him, ‘To-day I am going to make (you and) these men show what you can do with your swords. ‘I have long been looking for the opportunity,’ replied A’wang-sze. The king then asked him what would be the length of the sword which he would use; and he said, ‘ Any length will suit me, but I have three swords, any one of which I will use, as may please your Majesty. Let me first tell you of them, and then go to the arena, ‘I should like to hear about the three swords,’ said the king; and A wang-3ze went on, ‘There is the sword of the Son of Heaven; the sword of a feudal prince; and the sword of a common man.’ ‘What about the sword of the Son of Heaven?’
2Let me first tell you of them, and then go to the arena, ‘I should like to hear about the three swords,’ said the king; and A wang-3ze went on, ‘There is the sword of the Son of Heaven; the sword of a feudal prince; and the sword of a common man.’ ‘What about the sword of the Son of Heaven?’ ‘This sword has Yen-£/i! and Shih-é/ang? for its point; AA”t and (Mount) Tai? for its edge; 3in and Wei for its back; Aau and Sung for its hilt; Han and Wei for its sheath. It is embraced by the wild tribes all around; it is wrapped up in the four seasons ; it is bound round by the Sea of Po‘; and its girdle is the enduring hills. It is regulated by the five elements ; its wielding is by means of Punishments and Kindness; its unsheathing is like that of 1 Some noted place in the state of Yen, the capital of which was near the site of the present Peking. 3 A wall, north of Yen, built as a barrier of defence against the northern tribes. 5 Mount Thai. * A region lying along the present gulf of Xih-lf, between the Pei-ho and the Khing-ho in Shan-tung. 190 THE TEXTS OF TAOISM. BK, XXX. the Yin and Yang; it is held fast in the spring and summer ; it is put in action in the autumn and winter. When it is thrust forward, there is nothing in front of it; when lifted up, there is nothing above it; when laid down, there is nothing below it; when wheeled round, there is nothing left on any side of it; above, it cleaves the floating clouds; and below, it penetrates to every division of the earth. Let this sword be once used, and the princes are all reformed, and the whole kingdom submits. This is the sword of the Son of Heaven?.’ King Wan looked lost in amazement, and said again, ‘And what about the sword of a feudal lord ?’ (Kwang-;ze) replied, ‘ This sword has wise and brave officers for its point; pure and disinterested officers for its edge; able and honourable officers for its back ; loyal and sage officers for its hilt; valiant and eminent officers for its sheath. When this sword is thrust directly forward, as in the former case, there is nothing in front of it; when directed upwards, there is nothing above it ; when laid down, there is nothing below it ; when wheeled round, there is nothing on any side of it. Above, its law is taken from the round heaven, and is in accordance with the three luminaries; below, its law is taken from the square earth, and is in accordance with the four seasons ; between, it is in harmony with the minds of the people, and in all the parts of the state there is peace. Let this sword be once used, and you seem to hear the crash of the thunder-peal. Within 1 By this sword Awang-jze evidently means the power of the sovereign, supported by the strength of the kingdom, and directed by good government. PT. III. SECT. VIII. THE WRITINGS OF KWANG-38ZE. I9QI the four borders there are none who do not respectfully submit, and obey the orders of the ruler. This is the sword of the feudal lord.’
3PT. III. SECT. VIII. THE WRITINGS OF KWANG-38ZE. I9QI the four borders there are none who do not respectfully submit, and obey the orders of the ruler. This is the sword of the feudal lord.’ ‘ And what about the sword of the common man ?’ asked the king (once more). (A wang-jze) replied, ‘The sword of the common man (is wielded by) those who have their hair in a tangle, with whiskers projecting out; who wear slouching caps with coarse and unornamented tassels, and have their coats cut short behind ; who have staring eyes, and talk (only) about the hazards (of their game). They hit at one another before you. Above, the sword slashes through the neck; and below, it scoops out the liver and lungs. This is the sword of the common man. (The users of it) are not different from fighting cocks; any morning their lives are brought to an end; they are of no use in the affairs of the state. Your Majesty occupies the seat of the Son of Heaven, and that you should be so fond of the swordsmanship of such common men, is unworthy, as I venture to think, of your Majesty.’ On this the king drew Awang-jze with him, and went up to the top of the hall, where the cook set forth a meal, which the king walked round three times (unable to sit down to it). A wang-sze said to him, ‘Sit down quietly, Great King, and calm yourself. I have said all I wished to say about swords.’ King W4n, thereafter, did not quit the palace for three months, and the swordsmen all killed themselves in their own rooms'. 1 Kwang-3ze’s parables had had their intended effect. It was not in his mind to do anything forthe swordsmen. The commentators say:—‘Indignant at not being treated as they had been before, they all killed themselves.’ 192 THE TEXTS OF TAOISM. BK. XXXI, BOOK XXXI. Part III. Section IX. Yi-fa, or ‘The Old Fisherman’ Confucius, rambling in the forest of 3ze-wei?, stopped and sat down by the Apricot altar, The disciples began to read their books, while he proceeded to play on his lute, singing as he did so. He had not half finished his ditty when an old fisherman stepped ? See vol. xxxix, p. 159.
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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