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Han shih wai chuan

Han Ying's Illustrations of the didactic application of the Classic of songs
Han, Ying
  
[title page]
  
PREFACE
  
TABLE OF CONTENTS
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INTRODUCTION
  
Technical Terms
  
History of the Text and Editions

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CHAPTER X
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APPENDIX
  
BIBLIOGRAPHY
  
TABLE OF UNUSUAL ORTHOGRAPHIES
  
FINDING LIST
  
INDEX OF PROPER NAMES
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9[1]

Pien-ch`iao went to see the Marquis of Kuo.[2] The Heir Apparent
[of Kuo] had died of a violent illness. Pien-ch`iao went to the
palace [gate][3] and said, "I have heard that in the state there has
suddenly been occasion for digging a hole in the ground.[4] Is it
urgent?"

329

They said, "The Heir Apparent has died of a violent illness."

Pien-ch`iao said, "Go in and say that Ch`in Yüeh-jên, a physician
of Chêng, can cure[5] him."

6Chou has supplied [OMITTED] from SY and Shih chi. [OMITTED] as an official title occurs in
the Chou-li, but [OMITTED] was first established by the Ch`in, and is an anachronism here.

The Chung-shu-tzŭ, who was an amateur of medicine, came out
and answered him, "I have heard that there was a physician of
highest antiquity named Ti-fu.[7] In practicing medicine Ti-fu
would make a mat of sedge and a dog of grass,[8] then facing north
he would pray. When he had emited only ten words, those who
came supported or carried [by others][9] all recovered.[10] Can your
prescriptions equal that?"

Pien-ch`iao said, "They cannot."

He went on to say, "I have heard that there was a physician of
middle antiquity named Yü-fu.[11] In practicing medicine Yü-fu
would make brains from ni wood or a body from chih grass, and,
blowing in the apertures and fixing the brain,[12] would bring the
dead to life again.[13] Can your prescriptions equal that?"

Pien-ch`iao said, "They cannot."

The Chung-shu-tzŭ said, "[The use of] prescriptions like yours
can be compared to viewing the sky through a tube or poking a
hole in the earth with an awl. What you look at is large, but

330

what you pierce is trifling. How can prescriptions like yours be
adequate to working a transformation[14] in the boy?"

Pien-ch`iao said, "Not so. Serving antiquity is like throwing
in the dark to hit a mosquito on the head, or covering the eyes to
distinguish between black and white. Now the illness of the Heir
Apparent is what is called a cataleptic trance.[15] If you do not
believe me, why do you not go in and examine him? His anus
should be warm, and in his ears a buzzing as though someone were
weeping.[16] In every case where these conditions hold [the patient]
can be made to live."

The Chung-shu-tzŭ then went in and examined the Heir Apparent
and reported on the illness to the Marquis of Kuo. When [the
Marquis of Kuo][17] heard this, he got up in his bare feet and going
to the gate said, "Master, you have had the trouble of coming
from afar in your progress[18] to visit me. If happily you cure him,
then this animated dung,[19] with the protection of Heaven and
Earth,[20] will grow to be a man. If you, Master, are unable to cure
him, then [his corpse] might as well be thrown into a ditch along
with [those of] dogs and horses."[21] Before he had finished speaking
his tears were soaking his lapel.

331

Pien-ch`iao went in [to the chamber where the body was].[22] He
sharpened his needles [for acupuncture] and ground his stone
probe. With them[23] he opened up[24] the three yang[25] and the
five shu.[26] He made a hsien-hsien stove[27] and an eightfold
cleansing brew.[28] Tzŭ-t`ung[29] ground the medicine; Tzŭ-ming
applied cautery to the yang;[30] Tzŭ-yu practiced massage: Tzŭ-i
"restored the spirit,"[31] and Tzŭ-yüeh "supported the form."[32]
Whereupon the Heir Apparent came to life again.

When it became known in the empire, everyone thought Piench`iao
could raise the dead. Pien-ch`iao said, "I cannot raise the
dead. I can only make those who should live rise."

If even the dead can be treated with medicine, how much the

332

more the living![33] Alas that there is no medicine to restore the rule
of a worn-out prince! The Ode says,[34]

They are beyond help or remedy.

It says that nothing but inevitable destruction awaits them.

 
[1]

SY 18.23a-24b is probably copied from this, as it quotes from the same Ode. Shih
chi 105.3a-6b represents a more technical account of the same episode with slight verbal
identity.

[2]

SY writes [OMITTED] "the King of Chao." CHy repeats [OMITTED], and remarks (after
Ssŭ-ma Chên) that by the time of Pien-ch`iao the state of Kuo had been long extinct,
so that [OMITTED] is probably correct.

[3]

Both Shih chi and SY have [OMITTED].

[4]

[OMITTED]: i.e., to make a grave. Shih chi writes [OMITTED], and Liang
Yü-shêng (quoted by Takigawa 8.105.7) thinks [OMITTED] "exorcise" was the original
reading, corrupted into [OMITTED] by HSWC and SY.

[5]

For [OMITTED] CHy suggests [OMITTED] "bring him to life" with SY.

[7]

For [OMITTED] SY has [OMITTED] (*miog), and CHy would emend to [OMITTED] (*môg). The suggestion
is tempting, but as the person in question is not mentioned elsewhere, there is no
way of knowing which form is corrupt.

[8]

The grass dogs [OMITTED] were used in sacrifices; cf. Chuang-tzŭ 5.41a: "Before the
grass dogs are set forth [at the sacrifice], they are deposited in a box or basket."
(Legge' 1.352.) I do not know what is implied by the sedge mat; mats are usually
made of the reed known as [OMITTED].

[9]

SY has [OMITTED] "carted" is possible, but I prefer to read
[OMITTED] with SY.

[10]

[OMITTED] is defined from its occurrence here

[11]

[OMITTED]. Shih chi has [OMITTED] for [OMITTED]; SY writes [OMITTED]. (CHy.)

[12]

For [OMITTED], which looks like a repetition from its occurrence in the preceding line, SY
has [OMITTED] "arteries and veins."

[13]

From this passage in isolation one might assume that some technique of homeopathic
magic is being described. In Shih chi it appears to be a question of an operation
on a corpse, with the intention of restoring it to life. The extremely technical passage
in Shih chi is beyond my competence to translate.

[14]

[OMITTED]: i. e., bring him back to life.

[15]

[OMITTED]: "to fall prostrate like a corpse." "Catalepsy" is perhaps too definite,
but it fits the context perfectly.

[16]

[OMITTED] probably would be better rendered by "the sound an insect makes." SY has
[OMITTED], which is also used of animal sounds.

[17]

Repeat [OMITTED] (CHy), as in Shih chi.

[18]

[OMITTED] (usually in reversed order) is used only of a royal progress. From the [OMITTED]
immediately following, and from the two occurrences of [OMITTED] in its usual meaning of
"good fortune" in Shih chi, the expression here is suspect; however SY is the same.

[19]

[OMITTED]: i. e., my son; lit. "breath of befouled earth." [OMITTED] is a common
expression for something worthless; cf. Analects 176 (5/9.1).

[20]

[OMITTED]: lit., "covered [by] Heaven, [by] Earth supported." SY has [OMITTED]
[OMITTED].

[21]

[OMITTED]. Chou supplies [OMITTED] from SY; it is also in Shih chi and is
part of a cliché for the ruthless disposal of corpses. Cf. especially LSCC 10.4a: [OMITTED]
[OMITTED] "To throw [the body of] a dead man into a ditch
is something human feelings cannot endure." [OMITTED] "take precedence over dogs and
horses" looks peculiar, but the phrase is the same in SY and also occurs in Han shu
58.7b.

[22]

[OMITTED] is not in the other versions. I take [OMITTED] as intransitive by analogy with
SY: [OMITTED] "Whereupon Pien-ch`iao proceded to carry out an examination."

[23]

Shih chi has [OMITTED].

[24]

[OMITTED] is nowhere so defined; however it is apparent that the word has some such
technical meaning in medical treatises. Cf. Shih chi, loc. cit., [OMITTED];
also below, [OMITTED] "He then
had his disciple Tzŭ-yang grind the needle and sharpen the probe, and with them [OMITTED]
the outer san-yang and wu-hui. After a moment the Heir Apparent revived." [OMITTED] may
be a general term "to operate on," or perhaps it refers to a specific operation with
the instruments for acupuncture.

[25]

For the [OMITTED] cf. HTNCSW 2.11b-12a. They are [OMITTED], and [OMITTED].

[26]

Sun I-jang (Cha-i 3.3a) equates the [OMITTED] with [OMITTED] in HTNSCW 12.6b: [OMITTED]
[OMITTED], where Wang Ping's com. lists them: [OMITTED], and
remarks "all are the places where the veins empty" [OMITTED]. Shih chi
has [OMITTED]. (Chao 234.)

[27]

[OMITTED]. SY has [OMITTED]. There is a confusion in the two texts
between [OMITTED] and [OMITTED], but I am unable to make sense out of either hsien-hsien or
hsien-kuang.

[28]

[OMITTED]. Chou has supplied [OMITTED] from SY, which reads [OMITTED] for [OMITTED]. Shih chi
has [OMITTED], which P`ei Yin interprets as "the composition of the medicine was
such that it eliminated eight [ailments]." [OMITTED].

[29]

SY has [OMITTED] Tzŭ-jung. He and those named below are presumably Pien-ch`iao's
assistants.

[30]

For [OMITTED] SY has [OMITTED] "blew into his ear" (?).

[31]

[OMITTED].

[32]

[OMITTED].

[33]

SY has [OMITTED] "Now the dead still cannot be made to live
by the use of drugs." Although CHy prefers this reading, it looks like an attempt to
reconcile the statement with what Pien-ch`iao has just said about being unable to
raise the dead, but results in a complete non sequitur with the concluding remark about
a worthless prince.

[34]

Shih 501 No. 254/4.

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