Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But, as I have shown in the Introduction (pp. 28-30), it is more than doubtful whether we have in this Appendix anything at all directly from the sage. Chapter I, paragraphs 1-3, shows how the attributes of XAien, “as explained by king W4n, are to be understood of the constituent principles of human nature. What is remarkable is, that we find paragraphs 1, 2, with very little variation, in one of the narratives of the 30 Awan, as having been spoken by a marchionessdowager of Lf in B.c. 564, several years before Confucius was born. One so familiar as AQ Hstf was with all the classical literature of his country could not be ignorant of this. His solution of the questions arising from it is, that anciently there was this explanation of the characters of king Wan; that it was employed by Shi Xiang (of If), and that Confucius also availed himself of it; while the chronicler used, as he does below, the phraseology of ‘The Master said,’ to distinguish the real words of Confucius from such ancient sayings. But who was this chronicler? No one can tell. The legitimate conclusion from X's criticism is this, that so much of this Appendix as is preceded by ‘The Master said’ is from Confucius ;—so much and no more. The ascription in paragraph 3 of ‘the four virtues’ to the superior or normal man, man in his best estate, and yet inferior to ‘the sagely man,’ is Confucian,—after the style of the teaching of the Master in the Analects, 410 THE APPENDIXES. SECT. I. into action ; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).’ This is ‘the dragon lying hid.’ 5. What is the meaning of the words under the second line, ‘The dragon shows himself and is in the field ;—it will be advantageous to see the great man?’ The Master said :—‘ There he is, with the dragon’s powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding * against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, “ The dragon shows himself and is in the field ;—it will be advantageous to see the great man,” refers to a ruler’s virtue.’
2His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, “ The dragon shows himself and is in the field ;—it will be advantageous to see the great man,” refers to a ruler’s virtue.’ 6. What is the meaning of the words under the third line, ‘The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive ;—the position is dangerous, but there will be no mistake ?’? The Master said :—‘ The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the. utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low CHAP, 2. APPENDIX IV. 41! position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.’ 7. What is the meaning of the words under the fourth line, ‘He is as if he were leaping up, (but still) is in the deep;—there will be no mistake ?’ The Master said :—‘ He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede ;— there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.’ - 8. What is the meaning of the words under the fifth line, ‘The dragon is on the wing in the sky ;— it will be advantageous to see the great man?’ The Master said :—‘ Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger :— (so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below :—so does everything follow its kind.’ g. What is the meaning of the words under the topmost line, ‘The dragon exceeds the proper limits ;—there will be occasion for repentance ?’ The Master said :—‘ The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent 412 THE APPENDIXES., . SECT. I. and virtue in the positions below will give him no aid ;—should he move in such a case, there will be occasion for repentance.’
3SECT. I. and virtue in the positions below will give him no aid ;—should he move in such a case, there will be occasion for repentance.’ In chapter II, paragraphs 4-9, Confucius is introduced, explaining, with considerable amplification, what is said by the duke of Ku under the several lines of the hexagram. ‘The dragon’ becomes the symbol of ‘the superior man;’ and of ‘the great man,’ or the sage upon the throne. The language approaches at times to the magniloquence of Mencius, while in paragraph 8 the voice hardly seems to be that of the sage at all. With paragraph 5, compare chapters 8 and 14 of ‘the Doctrine of the Mean,’ agreeing much in language and sentiment with what we have here. The line, a strong or undivided line, and therefore yang, is said to be ‘exactly in the central place;’ but the line is in the second, an even place, that proper to a yin line ; and in other passages this might be explained in an unfavourable way. The Chinese character ang has the meaning given to it, now of ‘exact,’ and now of ‘correct,’ the latter being always favourably interpreted. Paragraph 8. The fifth is almost always the place of honour and authority in the hexagram, and therefore ‘the great man’ here continues to be the great man, ‘the sage.’ The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary man. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. The continuity of the illustrations, however, is broken by the introduction of the dragon and clouds, and the tiger and wind. Are these of the same kind? AG Hs? says he does not think that the real dragon and real tiger are intended; but he does not tell us how he understood the terms. 34i Khing (early in the Ming dynasty) says:—‘ The dragon feels the influence of the clouds surcharged with rain, and rises from the deep, and when the tiger feels the- approach of the cold winds he roars. Thus when the dragon rises, the clouds are sure to collect ; and when the tiger screams, the winds follow ;’ but all this does not help us to appreciate any better the words of the text. And the concluding illustration is nearly as foreign to our way of conceiving things. By ‘things that draw their origin from heaven’ all animals —moving creatures—are intended; and by those that draw their origin from the earth are intended all plants, —things that stand and CHAP. 3. APPENDIX IV. 413 Chapter III. ro. ‘ The dragon lies hid ;—it is not the time for active doing :'—the position is (too) low. 11. ‘The dragon shows himself and is in the field :’'—the time (requires him still) to be unemployed. | 12. ‘All the day active and vigilant :’—(he now) does his (proper) business. 13. ‘He is as if he were leaping up, (but still) is in the deep : —he is making trial of himself. 14. ‘The dragon is on the wing in the sky :’— (the subject of the line) is on high and ruling.
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.
1But, as I have shown in the Introduction (pp. 28-30), it is more than doubtful whether we have in this Appendix anything at all directly from the sage. Chapter I, paragraphs 1-3, shows how the attributes of XAien, “as explained by king W4n, are to be understood of the constituent principles of human nature. What is remarkable is, that we find paragraphs 1, 2, with very little variation, in one of the narratives of the 30 Awan, as having been spoken by a marchionessdowager of Lf in B.c. 564, several years before Confucius was born. One so familiar as AQ Hstf was with all the classical literature of his country could not be ignorant of this. His solution of the questions arising from it is, that anciently there was this explanation of the characters of king Wan; that it was employed by Shi Xiang (of If), and that Confucius also availed himself of it; while the chronicler used, as he does below, the phraseology of ‘The Master said,’ to distinguish the real words of Confucius from such ancient sayings. But who was this chronicler? No one can tell. The legitimate conclusion from X's criticism is this, that so much of this Appendix as is preceded by ‘The Master said’ is from Confucius ;—so much and no more. The ascription in paragraph 3 of ‘the four virtues’ to the superior or normal man, man in his best estate, and yet inferior to ‘the sagely man,’ is Confucian,—after the style of the teaching of the Master in the Analects, 410 THE APPENDIXES. SECT. I. into action ; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).’ This is ‘the dragon lying hid.’ 5. What is the meaning of the words under the second line, ‘The dragon shows himself and is in the field ;—it will be advantageous to see the great man?’ The Master said :—‘ There he is, with the dragon’s powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding * against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, “ The dragon shows himself and is in the field ;—it will be advantageous to see the great man,” refers to a ruler’s virtue.’
2His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, “ The dragon shows himself and is in the field ;—it will be advantageous to see the great man,” refers to a ruler’s virtue.’ 6. What is the meaning of the words under the third line, ‘The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive ;—the position is dangerous, but there will be no mistake ?’? The Master said :—‘ The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the. utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low CHAP, 2. APPENDIX IV. 41! position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.’ 7. What is the meaning of the words under the fourth line, ‘He is as if he were leaping up, (but still) is in the deep;—there will be no mistake ?’ The Master said :—‘ He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede ;— there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.’ - 8. What is the meaning of the words under the fifth line, ‘The dragon is on the wing in the sky ;— it will be advantageous to see the great man?’ The Master said :—‘ Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger :— (so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below :—so does everything follow its kind.’ g. What is the meaning of the words under the topmost line, ‘The dragon exceeds the proper limits ;—there will be occasion for repentance ?’ The Master said :—‘ The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent 412 THE APPENDIXES., . SECT. I. and virtue in the positions below will give him no aid ;—should he move in such a case, there will be occasion for repentance.’
3SECT. I. and virtue in the positions below will give him no aid ;—should he move in such a case, there will be occasion for repentance.’ In chapter II, paragraphs 4-9, Confucius is introduced, explaining, with considerable amplification, what is said by the duke of Ku under the several lines of the hexagram. ‘The dragon’ becomes the symbol of ‘the superior man;’ and of ‘the great man,’ or the sage upon the throne. The language approaches at times to the magniloquence of Mencius, while in paragraph 8 the voice hardly seems to be that of the sage at all. With paragraph 5, compare chapters 8 and 14 of ‘the Doctrine of the Mean,’ agreeing much in language and sentiment with what we have here. The line, a strong or undivided line, and therefore yang, is said to be ‘exactly in the central place;’ but the line is in the second, an even place, that proper to a yin line ; and in other passages this might be explained in an unfavourable way. The Chinese character ang has the meaning given to it, now of ‘exact,’ and now of ‘correct,’ the latter being always favourably interpreted. Paragraph 8. The fifth is almost always the place of honour and authority in the hexagram, and therefore ‘the great man’ here continues to be the great man, ‘the sage.’ The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary man. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. The continuity of the illustrations, however, is broken by the introduction of the dragon and clouds, and the tiger and wind. Are these of the same kind? AG Hs? says he does not think that the real dragon and real tiger are intended; but he does not tell us how he understood the terms. 34i Khing (early in the Ming dynasty) says:—‘ The dragon feels the influence of the clouds surcharged with rain, and rises from the deep, and when the tiger feels the- approach of the cold winds he roars. Thus when the dragon rises, the clouds are sure to collect ; and when the tiger screams, the winds follow ;’ but all this does not help us to appreciate any better the words of the text. And the concluding illustration is nearly as foreign to our way of conceiving things. By ‘things that draw their origin from heaven’ all animals —moving creatures—are intended; and by those that draw their origin from the earth are intended all plants, —things that stand and CHAP. 3. APPENDIX IV. 413 Chapter III. ro. ‘ The dragon lies hid ;—it is not the time for active doing :'—the position is (too) low. 11. ‘The dragon shows himself and is in the field :’'—the time (requires him still) to be unemployed. | 12. ‘All the day active and vigilant :’—(he now) does his (proper) business. 13. ‘He is as if he were leaping up, (but still) is in the deep : —he is making trial of himself. 14. ‘The dragon is on the wing in the sky :’— (the subject of the line) is on high and ruling.
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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