Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II (98). The dexterity of the hunchback in catching the cicadas will remind some readers of the account given by the butcher in Book III of his dexterity in cutting up his oxen. 1 The names of two small weights, used anciently for ‘a fraction,’ ‘a small proportion.’ * This is another paragraph common both to our author and Lieh-jze, but in neither is there any intimation of the place. 16 THE TEXTS OF TAOISM. . BK, XIX, directly tell me what I asked ;—I venture to ask you what he meant.’ ung-nt replied, ‘Good swimmers acquire the ability quickly ;—they forget the water (and its dangers). As to those who are able to dive, and without having seen a boat are able to manage it at once, they look on the watery gulf as if it were a hill-side, and the upsetting of a boat as the going back of a carriage. Such upsettings and goings back have occurred before them multitudes of times, and have not seriously affected their minds. Wherever they go, they feel at ease on their occurrence. ‘ He who is contending for a piece of earthenware puts forth all his skill’. If the prize be a buckle of brass, he shoots timorously ; if it be for an article of gold, he shoots as if he were blind. The skill of the archer is the same in all the cases; but (in the two latter cases) he is under the influence of solicitude, and looks on the external prize as most important. All who attach importance to what is external show stupidity in themselves.’ 5. Thien Khai-4ih? was having an interview with duke Wei of K4u?,.who said to him, ‘I have heard that (your master) AQ Hsin? has studied the subject of Life, What have you, good Sir, heard from him about it in your intercourse with him?’ Thien Khai-4ih replied, ‘In my waiting on him in the courtyard with my broom, what should I have heard from my master?’ Duke Wei said, ‘Do not put the question off, Mr. Thien; I wish to hear what 1 I think thisis the meaning. Y- is defined by Sf hy Ey My, ‘to compete for anything by archery.’ * We have no information about who these personages and the others below were, and I have missed the story, if it be in Lieh-3ze. The duke, it will be seen, had the appanage of Ku. PT.II, SECT.XII. THE WRITINGS OF KWANG-8ZE. 17 you have to say.’ KhAi-4ih then replied, ‘I have heard my master say that they who skilfully nourish their life are like shepherds, who whip up the sheep that they see lagging behind’ ‘What did he mean ?’ asked the duke. The reply was, ‘In La there was a Shan Pdo, who lived among the rocks, and drank only water. He would not share with the people in their toils and the benefits springing from them ; and though he was now in his seventieth year, he had still the complexion of a child. Unfortunately he encountered a hungry tiger, which killed and ate him. There was also a Kang f, _ who hung up a screen at his lofty door, and to whom all the people hurried (to pay their respects)’. In his fortieth year, he fell ill of a fever and died. ~
2Unfortunately he encountered a hungry tiger, which killed and ate him. There was also a Kang f, _ who hung up a screen at his lofty door, and to whom all the people hurried (to pay their respects)’. In his fortieth year, he fell ill of a fever and died. ~ (Of these two men), Pao nourished his inner man, and a tiger ate his outer ; while f nourished his outer man, and disease attacked his inner. Both of them neglected whipping up their lagging sheep.’ Xung-ni said, ‘A man should not retire and hide himself; he should not push forward and display himself; he should be like the decayed tree which stands in the centre of the ground. Where these three conditions are fulfilled, the name will reach its greatest height. When people fear the dangers of a path, if one man in ten be killed, then fathers and sons, elder brothers and younger, warn one another that they must not go out on a journey without a large number of retainers ;—and is it not a mark of wisdom to do so? But there are dangers which 1 Pay more attention to any part of their culture which they are neglecting. ? Tt served its purpose there, but had not been put in its place with any special object. [40] Cc 18 THE TEXTS OF TAOISM. BK, XIX. men incur on the mats of their beds, and in eating and drinking ; and when no warning is given against them ;—is it not a mark of error! ?’ 6. The officer of Prayer? in his dark and squarecut robes goes to the pig-pen, and thus counsels the pigs, ‘Why should you shrink from dying? I will for three months feed you on grain. Then for ten days I will fast, and keep vigil for three days, after which I will put down the mats of white grass, and lay your shoulders and rumps on the carved stand ;— will not this suit you?’ If he had spoken from the standpoint of the pigs, he would have said, ‘The better plan will be to feed us with our bran and chaff, and leave us in our pen.’ When consulting for himself, he preferred to enjoy, while he lived, his carriage and cap of office, and after death to be borne to the grave on the ornamented carriage, with the canopy over his coffin. Consulting for the pigs, he did not think of these things, but for himself he would have chosen them. Why did he think so differently (for himself and) for the pigs *? 7. (Once), when duke Hwan‘ was hunting by a marsh, with Kwan AXung® driving the carriage, he saw a ghost. Laying his hand on that of Kwan 1 This may seem to nourish the body, but in reality injures the life. 2 Who had the charge also of the sacrifices. 8 Lin Hsf-ung says that the story shows the many troubles that arise from not renouncing the world. Ensnared by the world, men sacrifice for it their higher life, and are not so wise as pigs are for their life. The short paragraph bristles with difficulties. * The first of the leading chieftains among the princes; B.c. 683-642. 5 His chief minister. PT. Il, SECT. XI. THE WRITINGS OF KWANG-3ZE. 19
3The short paragraph bristles with difficulties. * The first of the leading chieftains among the princes; B.c. 683-642. 5 His chief minister. PT. Il, SECT. XI. THE WRITINGS OF KWANG-3ZE. 19 Kung, he said to him, ‘Do you see anything, Father Kung?’ ‘Your servant sees nothing,’ was the reply. The duke then returned, talking incoherently and becoming ill, so that for several days he did not go out. Among the officers of A/i there was a Hwang- 4ze KAo-401, who said to the duke, ‘Your Grace is injuring yourself; how could a ghost injure you? When a paroxysm of irritation is dispersed, and the breath does not return (to the body), what remains in the body is not sufficient for its wants. When it ascends and does not descend, the patient becomes accessible to gusts of anger. When it descends and does not ascend, he loses his memory of things. When it neither ascends nor descends, but remains about the heart in the centre of the body, it makes him ill’ The duke said, ‘ Yes, but are there ghostly sprites??’ The officer replied, ‘There are. About mountain tarns there is the Li; about furnaces, the Khieh; about the dust-heaps inside the door, the Lei-thing. In low-lying places in the north-east, the Pei-a and Wa-lung leap about, and in similar places in the north-west there dwells the Yi-yang. About rivers there is the Wang-hsiang; about mounds, the Hsin; about hills, the Khwei; about wilds, the Fang-hwang; about marshes, the Weitho.’ ‘Let me ask what is the Wei-tho like ?’ asked the duke. Hwang-jze said, ‘It is the size of the 1 An officer introduced here for the occasion, by surname Hwang, and designation Kao-40. The 3ze simply=Mr. * The commentators have a deal to say about the folklore of the various sprites mentioned. ‘The whole shows that ghostly sprites are the fruit of a disordered mind.’ It is a touch of nature that the prince recovers as soon as he knows that the ghost he had seen was of good presage. C2 20 THE TEXTS OF TAOISM. BK, XIX, nave of a chariot wheel, and the length of the shaft. It wears a purple robe and a red cap. It dislikes the rumbling noise of chariot wheels, and, when it hears it, it puts both its hands to its head and stands up. He who sees it is likely to become the leader of all the other princes.’ Duke Hwan burst out laughing and said, ‘ This was what I saw.’ On this he put his robes and cap to rights, and made Hwangjze sit with him. Before the day was done, his illness was quite gone, he knew not how.
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.
1II (98). The dexterity of the hunchback in catching the cicadas will remind some readers of the account given by the butcher in Book III of his dexterity in cutting up his oxen. 1 The names of two small weights, used anciently for ‘a fraction,’ ‘a small proportion.’ * This is another paragraph common both to our author and Lieh-jze, but in neither is there any intimation of the place. 16 THE TEXTS OF TAOISM. . BK, XIX, directly tell me what I asked ;—I venture to ask you what he meant.’ ung-nt replied, ‘Good swimmers acquire the ability quickly ;—they forget the water (and its dangers). As to those who are able to dive, and without having seen a boat are able to manage it at once, they look on the watery gulf as if it were a hill-side, and the upsetting of a boat as the going back of a carriage. Such upsettings and goings back have occurred before them multitudes of times, and have not seriously affected their minds. Wherever they go, they feel at ease on their occurrence. ‘ He who is contending for a piece of earthenware puts forth all his skill’. If the prize be a buckle of brass, he shoots timorously ; if it be for an article of gold, he shoots as if he were blind. The skill of the archer is the same in all the cases; but (in the two latter cases) he is under the influence of solicitude, and looks on the external prize as most important. All who attach importance to what is external show stupidity in themselves.’ 5. Thien Khai-4ih? was having an interview with duke Wei of K4u?,.who said to him, ‘I have heard that (your master) AQ Hsin? has studied the subject of Life, What have you, good Sir, heard from him about it in your intercourse with him?’ Thien Khai-4ih replied, ‘In my waiting on him in the courtyard with my broom, what should I have heard from my master?’ Duke Wei said, ‘Do not put the question off, Mr. Thien; I wish to hear what 1 I think thisis the meaning. Y- is defined by Sf hy Ey My, ‘to compete for anything by archery.’ * We have no information about who these personages and the others below were, and I have missed the story, if it be in Lieh-3ze. The duke, it will be seen, had the appanage of Ku. PT.II, SECT.XII. THE WRITINGS OF KWANG-8ZE. 17 you have to say.’ KhAi-4ih then replied, ‘I have heard my master say that they who skilfully nourish their life are like shepherds, who whip up the sheep that they see lagging behind’ ‘What did he mean ?’ asked the duke. The reply was, ‘In La there was a Shan Pdo, who lived among the rocks, and drank only water. He would not share with the people in their toils and the benefits springing from them ; and though he was now in his seventieth year, he had still the complexion of a child. Unfortunately he encountered a hungry tiger, which killed and ate him. There was also a Kang f, _ who hung up a screen at his lofty door, and to whom all the people hurried (to pay their respects)’. In his fortieth year, he fell ill of a fever and died. ~
2Unfortunately he encountered a hungry tiger, which killed and ate him. There was also a Kang f, _ who hung up a screen at his lofty door, and to whom all the people hurried (to pay their respects)’. In his fortieth year, he fell ill of a fever and died. ~ (Of these two men), Pao nourished his inner man, and a tiger ate his outer ; while f nourished his outer man, and disease attacked his inner. Both of them neglected whipping up their lagging sheep.’ Xung-ni said, ‘A man should not retire and hide himself; he should not push forward and display himself; he should be like the decayed tree which stands in the centre of the ground. Where these three conditions are fulfilled, the name will reach its greatest height. When people fear the dangers of a path, if one man in ten be killed, then fathers and sons, elder brothers and younger, warn one another that they must not go out on a journey without a large number of retainers ;—and is it not a mark of wisdom to do so? But there are dangers which 1 Pay more attention to any part of their culture which they are neglecting. ? Tt served its purpose there, but had not been put in its place with any special object. [40] Cc 18 THE TEXTS OF TAOISM. BK, XIX. men incur on the mats of their beds, and in eating and drinking ; and when no warning is given against them ;—is it not a mark of error! ?’ 6. The officer of Prayer? in his dark and squarecut robes goes to the pig-pen, and thus counsels the pigs, ‘Why should you shrink from dying? I will for three months feed you on grain. Then for ten days I will fast, and keep vigil for three days, after which I will put down the mats of white grass, and lay your shoulders and rumps on the carved stand ;— will not this suit you?’ If he had spoken from the standpoint of the pigs, he would have said, ‘The better plan will be to feed us with our bran and chaff, and leave us in our pen.’ When consulting for himself, he preferred to enjoy, while he lived, his carriage and cap of office, and after death to be borne to the grave on the ornamented carriage, with the canopy over his coffin. Consulting for the pigs, he did not think of these things, but for himself he would have chosen them. Why did he think so differently (for himself and) for the pigs *? 7. (Once), when duke Hwan‘ was hunting by a marsh, with Kwan AXung® driving the carriage, he saw a ghost. Laying his hand on that of Kwan 1 This may seem to nourish the body, but in reality injures the life. 2 Who had the charge also of the sacrifices. 8 Lin Hsf-ung says that the story shows the many troubles that arise from not renouncing the world. Ensnared by the world, men sacrifice for it their higher life, and are not so wise as pigs are for their life. The short paragraph bristles with difficulties. * The first of the leading chieftains among the princes; B.c. 683-642. 5 His chief minister. PT. Il, SECT. XI. THE WRITINGS OF KWANG-3ZE. 19
3The short paragraph bristles with difficulties. * The first of the leading chieftains among the princes; B.c. 683-642. 5 His chief minister. PT. Il, SECT. XI. THE WRITINGS OF KWANG-3ZE. 19 Kung, he said to him, ‘Do you see anything, Father Kung?’ ‘Your servant sees nothing,’ was the reply. The duke then returned, talking incoherently and becoming ill, so that for several days he did not go out. Among the officers of A/i there was a Hwang- 4ze KAo-401, who said to the duke, ‘Your Grace is injuring yourself; how could a ghost injure you? When a paroxysm of irritation is dispersed, and the breath does not return (to the body), what remains in the body is not sufficient for its wants. When it ascends and does not descend, the patient becomes accessible to gusts of anger. When it descends and does not ascend, he loses his memory of things. When it neither ascends nor descends, but remains about the heart in the centre of the body, it makes him ill’ The duke said, ‘ Yes, but are there ghostly sprites??’ The officer replied, ‘There are. About mountain tarns there is the Li; about furnaces, the Khieh; about the dust-heaps inside the door, the Lei-thing. In low-lying places in the north-east, the Pei-a and Wa-lung leap about, and in similar places in the north-west there dwells the Yi-yang. About rivers there is the Wang-hsiang; about mounds, the Hsin; about hills, the Khwei; about wilds, the Fang-hwang; about marshes, the Weitho.’ ‘Let me ask what is the Wei-tho like ?’ asked the duke. Hwang-jze said, ‘It is the size of the 1 An officer introduced here for the occasion, by surname Hwang, and designation Kao-40. The 3ze simply=Mr. * The commentators have a deal to say about the folklore of the various sprites mentioned. ‘The whole shows that ghostly sprites are the fruit of a disordered mind.’ It is a touch of nature that the prince recovers as soon as he knows that the ghost he had seen was of good presage. C2 20 THE TEXTS OF TAOISM. BK, XIX, nave of a chariot wheel, and the length of the shaft. It wears a purple robe and a red cap. It dislikes the rumbling noise of chariot wheels, and, when it hears it, it puts both its hands to its head and stands up. He who sees it is likely to become the leader of all the other princes.’ Duke Hwan burst out laughing and said, ‘ This was what I saw.’ On this he put his robes and cap to rights, and made Hwangjze sit with him. Before the day was done, his illness was quite gone, he knew not how.
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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