Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1What is said in the Yi, ‘ Three individuals are walking together and one is made to disappear ; there is (but) one man walking, and he gets his mate,’ tells us of the effort (in nature) at oneness (of operation). 44. The Master said :—‘ The superior man (in a high place) composes himself before he (tries to) move others; makes his mind restful and easy before he- speaks; settles (the principles of) his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he try to move others while he is himself in unrest, the people will not (act) with him; if he speak while he is himself in a state of apprehension, the people will not respond to him; if without (certain principles of) intercommunication, he issue his requests, the people will not grant them. When there are none to accord with him, those who (work to) injure him will make their appearance. As is said in the Yi, “(We see one) to whose advantage none will contribute, while some will seek to assail him. He observes no 394 THE APPENDIXES. SECT. Il. regular rule in the ordering of his heart :—there will be evil.”’ Chapter V, paragraphs 31-44, gives the words of the duke of Xu on eleven different lines in the Text of the Yi, along with remarks of Confucius in farther illustration of them. But they seem also to be intended to bring forth more fully the meaning of certain previous utterances about the structure and scope of the Yi. Paragraphs 31-34 start from the fourth line of the 31st hexagram, which would seem merely to require a steady and unvarying purpose in any one, in order to the full development of his influence. The editors of the imperial edition, however, make the whole a sequel of paragraph 5. But granted that there is no ‘anxious scheming’ in the processes of the natural world or in the phenomena of insect life, there is really no analogy to their proceedings in the course of the man who makes himself master of ‘the nature and reasons of things,’ as described in 33 and 34. Nor are ‘the nature and reasons of things’ to be found in the Y{, as the writer believed they were. Such as it is, it requires immense thought to understand it, and when we have laid hold of it, there is nothing substantial in our grasp. The ‘virtue’ predicated of such attainment is not so much moral excellence, as apprehension and the power and ability to invent, and to affect others. Paragraph 35. See on the third line of Khw&n, the 47th hexagram. If we were to translate the explanations of the fine after Confucius, we should put the first two statements hypothetically; but the four that compose it seem to run on in the same way. They are all, I apprehend, hypothetical. Paragraph 36. See on the last line of Kieh, the goth hexagram. .
2If we were to translate the explanations of the fine after Confucius, we should put the first two statements hypothetically; but the four that compose it seem to run on in the same way. They are all, I apprehend, hypothetical. Paragraph 36. See on the last line of Kieh, the goth hexagram. . Paragraph 37. See on the first line of Shih Ho, the 21st hexagram. The ‘self-correction in what is small’ implies of course that the small man has been ‘awed.’ What is said about him here is true; but we hardly expect it in this place. Paragraph 38 should probably begin, like those before and after it, with ‘The Master said.’ The characters quoted from the Yf are again from the text of Shih Ho, on the last line. Paragraph 39. See on the fifth line of Phi, the 12th hexagram. Paragraph 40 gives Confucius’ views on the fourth line of Ting, the 50th hexagram. In paragraph 41 we are conducted to the 16th hexagram, — the cHapP. 6. APPENDIX IH. 395 Chapter VI. 45. The Master said :—‘(The trigrams) Kien and Khw4n may be regarded as the gate of the Yi.’ A Zien represents what is of the yang nature (bright and active); Khwan what is of the yin nature (shaded and inactive). These two unite according to their qualities, and there comes the embodiment of the result by the strong and weak (lines). In this way we have the phenomena of heaven and earth visibly exhibited, and can comprehend the operation of the spiritual intelligence. 46. The appellations and names (of the diagrams and lines) are various, but do not go beyond (what is to be ascribed to the operation of these two conditions). When we examine the nature and style second line of it. The being ‘firm as a rock’ is understood to symbolise the state of ‘rest,’ the quiet self-possession out of which successful movement and action is understood to spring. In paragraph 42, ‘the son of the Yen family’ is Yen Hui, the favourite disciple of Confucius. The passage quoted from the Yi is that on the first line of Ff, the 24th hexagram. To paragraph 43, as to paragraph 38, I would prefix the characters for‘ The Master said.’ ‘Male and female’ is to be taken generally, and not confined to the individuals of the human pair. One Chinese writer says that in the transformations ascribed to heaven and earth, birds, fishes, animals, and plants are included, but from the ‘transformation in its living types’ plants are excluded, because in their generation there is nothing analogous to the emission and reception of seed. Other Chinese writers, however, are well enough acquainted with the sexual system of plants. It would seem to me that Confucius, if the paragraph were really his, intended only plants or the vegetable world in his reference to the operation of heaven and earth, and had all living tribes in view in his mention of male and female. The passage of the Yt referred to is on the third line of Sun, the 41st hexagram. The application of it is far-fetched.
3The passage of the Yt referred to is on the third line of Sun, the 41st hexagram. The application of it is far-fetched. Paragraph 44. See on the fifth line of Yi, the 42nd hexagram. 396 THE APPENDIXES. SECT. If; (of the appended explanations), they seem to express the ideas of a decaying age. 47. The Yi exhibits the past, and (teaches us to) discriminate (the issues of) the future; it makes manifest what is minute, and brings to light what is obscure. (Then king Wn) opened (its symbols), and distinguished things in accordance with its names, so that all his words were correct and his explanations decisive ;—-(the book) was now complete. 48. The appellations and names (of the diagrams and lines) are but small matters, but the classes of things comprehended under them are large. Their scope reaches far, and the explanations attached to them are elegant. The words are indirect, but to the point; the matters seem plainly set forth, but there is a secret principle in them. Their object is, in cases that are doubtful, to help the people in their conduct, and to make plain the recompenses of good and evil. The principal object, it is said, of chapter VI, paragraphs 45-48, is to set forth the views of king Wan and his son in the explanations which they appended to the diagrams and lines; and in doing this the writer begins in 45, with Ff-hsi’s starting, in the formation of his eight trigrams, from the devising of the whole and divided lines, to represent the two primitive forms in nature. The two ‘pure’ trigrams formed of these lines, unmixed, give rise to all the others, or rather the lines of which they are formed do so; and are thus compared to a gate by which the various diagrams enter to complete the system that is intended to represent the changing phenomena of nature and experience. The next sentence in the above version of paragraph 45 appears in Canon McClatchie’s translation of the Yi, as follows:—‘Khien is the membrum virile, and Khwan is the pudendum muliebre (the sakti of Khien). It is hardly possible, on reading such a version, to suppress the exclamation proh pudor! Can a single passage be adduced in support of it from among all the Chinese critics in the CHAP. 7. APPENDIX III. . 397 Chapter VII. 49. Was it not in the middle period of antiquity that the Yi began to flourish? Was not he who made it familiar with anxiety and calamity ? 50. Therefore (the roth diagram), Lt, shows us the foundation of virtue; (the 15th), Hsien, its handle; (the 24th), F, its root; (the 32nd), Hang, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yi, its abundance; (the 47th), Khw4n, its exercise of discrimination ; (the 48th), 3ing, its field ; and (the 57th), Sun, its regulation. 51. In Li we have the perfection of harmony ; in Hsien, we have the giving honour to others,
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.
1What is said in the Yi, ‘ Three individuals are walking together and one is made to disappear ; there is (but) one man walking, and he gets his mate,’ tells us of the effort (in nature) at oneness (of operation). 44. The Master said :—‘ The superior man (in a high place) composes himself before he (tries to) move others; makes his mind restful and easy before he- speaks; settles (the principles of) his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he try to move others while he is himself in unrest, the people will not (act) with him; if he speak while he is himself in a state of apprehension, the people will not respond to him; if without (certain principles of) intercommunication, he issue his requests, the people will not grant them. When there are none to accord with him, those who (work to) injure him will make their appearance. As is said in the Yi, “(We see one) to whose advantage none will contribute, while some will seek to assail him. He observes no 394 THE APPENDIXES. SECT. Il. regular rule in the ordering of his heart :—there will be evil.”’ Chapter V, paragraphs 31-44, gives the words of the duke of Xu on eleven different lines in the Text of the Yi, along with remarks of Confucius in farther illustration of them. But they seem also to be intended to bring forth more fully the meaning of certain previous utterances about the structure and scope of the Yi. Paragraphs 31-34 start from the fourth line of the 31st hexagram, which would seem merely to require a steady and unvarying purpose in any one, in order to the full development of his influence. The editors of the imperial edition, however, make the whole a sequel of paragraph 5. But granted that there is no ‘anxious scheming’ in the processes of the natural world or in the phenomena of insect life, there is really no analogy to their proceedings in the course of the man who makes himself master of ‘the nature and reasons of things,’ as described in 33 and 34. Nor are ‘the nature and reasons of things’ to be found in the Y{, as the writer believed they were. Such as it is, it requires immense thought to understand it, and when we have laid hold of it, there is nothing substantial in our grasp. The ‘virtue’ predicated of such attainment is not so much moral excellence, as apprehension and the power and ability to invent, and to affect others. Paragraph 35. See on the third line of Khw&n, the 47th hexagram. If we were to translate the explanations of the fine after Confucius, we should put the first two statements hypothetically; but the four that compose it seem to run on in the same way. They are all, I apprehend, hypothetical. Paragraph 36. See on the last line of Kieh, the goth hexagram. .
2If we were to translate the explanations of the fine after Confucius, we should put the first two statements hypothetically; but the four that compose it seem to run on in the same way. They are all, I apprehend, hypothetical. Paragraph 36. See on the last line of Kieh, the goth hexagram. . Paragraph 37. See on the first line of Shih Ho, the 21st hexagram. The ‘self-correction in what is small’ implies of course that the small man has been ‘awed.’ What is said about him here is true; but we hardly expect it in this place. Paragraph 38 should probably begin, like those before and after it, with ‘The Master said.’ The characters quoted from the Yf are again from the text of Shih Ho, on the last line. Paragraph 39. See on the fifth line of Phi, the 12th hexagram. Paragraph 40 gives Confucius’ views on the fourth line of Ting, the 50th hexagram. In paragraph 41 we are conducted to the 16th hexagram, — the cHapP. 6. APPENDIX IH. 395 Chapter VI. 45. The Master said :—‘(The trigrams) Kien and Khw4n may be regarded as the gate of the Yi.’ A Zien represents what is of the yang nature (bright and active); Khwan what is of the yin nature (shaded and inactive). These two unite according to their qualities, and there comes the embodiment of the result by the strong and weak (lines). In this way we have the phenomena of heaven and earth visibly exhibited, and can comprehend the operation of the spiritual intelligence. 46. The appellations and names (of the diagrams and lines) are various, but do not go beyond (what is to be ascribed to the operation of these two conditions). When we examine the nature and style second line of it. The being ‘firm as a rock’ is understood to symbolise the state of ‘rest,’ the quiet self-possession out of which successful movement and action is understood to spring. In paragraph 42, ‘the son of the Yen family’ is Yen Hui, the favourite disciple of Confucius. The passage quoted from the Yi is that on the first line of Ff, the 24th hexagram. To paragraph 43, as to paragraph 38, I would prefix the characters for‘ The Master said.’ ‘Male and female’ is to be taken generally, and not confined to the individuals of the human pair. One Chinese writer says that in the transformations ascribed to heaven and earth, birds, fishes, animals, and plants are included, but from the ‘transformation in its living types’ plants are excluded, because in their generation there is nothing analogous to the emission and reception of seed. Other Chinese writers, however, are well enough acquainted with the sexual system of plants. It would seem to me that Confucius, if the paragraph were really his, intended only plants or the vegetable world in his reference to the operation of heaven and earth, and had all living tribes in view in his mention of male and female. The passage of the Yt referred to is on the third line of Sun, the 41st hexagram. The application of it is far-fetched.
3The passage of the Yt referred to is on the third line of Sun, the 41st hexagram. The application of it is far-fetched. Paragraph 44. See on the fifth line of Yi, the 42nd hexagram. 396 THE APPENDIXES. SECT. If; (of the appended explanations), they seem to express the ideas of a decaying age. 47. The Yi exhibits the past, and (teaches us to) discriminate (the issues of) the future; it makes manifest what is minute, and brings to light what is obscure. (Then king Wn) opened (its symbols), and distinguished things in accordance with its names, so that all his words were correct and his explanations decisive ;—-(the book) was now complete. 48. The appellations and names (of the diagrams and lines) are but small matters, but the classes of things comprehended under them are large. Their scope reaches far, and the explanations attached to them are elegant. The words are indirect, but to the point; the matters seem plainly set forth, but there is a secret principle in them. Their object is, in cases that are doubtful, to help the people in their conduct, and to make plain the recompenses of good and evil. The principal object, it is said, of chapter VI, paragraphs 45-48, is to set forth the views of king Wan and his son in the explanations which they appended to the diagrams and lines; and in doing this the writer begins in 45, with Ff-hsi’s starting, in the formation of his eight trigrams, from the devising of the whole and divided lines, to represent the two primitive forms in nature. The two ‘pure’ trigrams formed of these lines, unmixed, give rise to all the others, or rather the lines of which they are formed do so; and are thus compared to a gate by which the various diagrams enter to complete the system that is intended to represent the changing phenomena of nature and experience. The next sentence in the above version of paragraph 45 appears in Canon McClatchie’s translation of the Yi, as follows:—‘Khien is the membrum virile, and Khwan is the pudendum muliebre (the sakti of Khien). It is hardly possible, on reading such a version, to suppress the exclamation proh pudor! Can a single passage be adduced in support of it from among all the Chinese critics in the CHAP. 7. APPENDIX III. . 397 Chapter VII. 49. Was it not in the middle period of antiquity that the Yi began to flourish? Was not he who made it familiar with anxiety and calamity ? 50. Therefore (the roth diagram), Lt, shows us the foundation of virtue; (the 15th), Hsien, its handle; (the 24th), F, its root; (the 32nd), Hang, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yi, its abundance; (the 47th), Khw4n, its exercise of discrimination ; (the 48th), 3ing, its field ; and (the 57th), Sun, its regulation. 51. In Li we have the perfection of harmony ; in Hsien, we have the giving honour to others,
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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