Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1| 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. 15. ‘The dragon exceeds the proper limit, and there will be occasion for repentance :’—when things have been carried to extremity, calamity ensues. 16. Undivided lines appear in all these representations of the great and originating power denoted by K hien :—(what follows in the Y 4o tells us how) all under the sky there will be good order. do not move. The former turn their heads to the sky, and the latter their roots to the earth. So we read in XQ Hsi; but I continue to wonder that Confucius selected such illustrations and spoke in such a style. ‘ Paragraph 9. As I have said above, the. place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is represented here as having ‘no place’ at all. Before he whom it represents is called to act, the battle has been won or lost. Movement from him will only accelerate and intensify the result. Chapter III, paragraphs ro-16, goes over again the Y4o of the duke of K4u with very brief explanations, grounded chiefly on the consideration of the place or position occupied by the several lines, and the time of their introduction into the action of the hexagram. Paragraph 16. See the note on the Text of X Zien, corresponding to this line, page 58, and also that on paragraph 7 of the symbolism of the figures and lines, Section i, page 165. There is the same 414 THE APPENDIXES. SECT. L Chapter IV. 17. ‘The dragon lies hid in the deep ;—it is not the time for active doing :'—the energy denoted by the undivided line is laid up and hid away as in the deep. 18. ‘ The dragon appears in the field :'—all under heaven (begins to be) adorned and brightened. 19. ‘All the day active and vigilant :’—continually, as the time passes and requires, does he act. 20. ‘He is as if he were leaping up, (but still) is in the deep :'—a change is taking place in the method indicated by (this) AAien diagram. 21. ‘The dragon is on the wing in the sky :’'— this shows that his place is based on his heavenly virtue. 22. ‘The dragon exceeds the (proper) limit ;— there will be occasion for repentance :'—the time is come to an end, and so also is his opportunity. 23. Undivided lines appear in all these representations of the great and originating power denoted by KAien:—and (from what follows in the Y4o) we see the model (of action) afforded by heaven. difficulty in understanding the first part of the short paragraph; the conclusion of it must be a consequence of the language of the Y4o, though it is not repeated here. Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the standpoint of time.
2Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the standpoint of time. Paragraph 17 tells us that time and circumstances are essential, as well as inward power, to successful development and demonstration. In paragraph 18, the words of the Y4o about meeting with the great man are not quoted, but they prompted the latter half of it. Paragraph 19. Compare the language on paragraph 6, towards the end. Paragraph 20. The subject passes here from the lower trigram and enters into the upper. We are told not to lay stress on ‘the method of Xhien.’ In paragraph 21 we have the sage upon the CHAP. 5. APPENDIX IV. 415 Chapter V. 24. The ‘greatness’ and ‘originating’ represented by Aien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development. 25. ‘The advantageousness and the correctness and firmness’ refer to its nature and feelings (as seen in all the resulting things). 26. Khien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred ; but how great is (its operation) ! 27. How great is (what is emblemed by) KZien!— strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite ! 28. The six lines, as explained (by the duke of K4u), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. 29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose. throne. Time and opportunity are both in progress in 19; here in 22, they are both passed, have reached their extremity or end. Paragraph 23:—see on paragraph 16. ‘The model of heaven,’ says WA Khang, ‘is the due blending of the strong and active with the weak and passive, the regulation of movement in accordance with the highest reason, so that there shall be neither excess nor deficiency.’ Chapter V, paragraphs 24-29. The author here, leaving the treatise on the symbolism of the Y4o, turns to that on the Thwan, or expositions of king W&n, and amplifies it, not quoting from it, however, so fully and exactly, as he has done in the previous chapters from the Y4o. Paragraphs 24 and 25 are based on the statement of the significance of the Thwan under X4ien, and not on the treatise on the ‘symbolism. The originating power cannot be separated from that of penetration and development. The latter issues from the former 416 THE APPENDIXES. SECT. f. Chapter VI. 30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, ‘lying hid,’ requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.
3While this is the case, the superior man (knows that) it is not the time for active doing. 31. The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yt says, ‘The dragon appears in the field :—it will be advantageous to meet with the great man,’ has reference to the virtuous qualities of a ruler (as thus described). 32. In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its as the summer follows on the spring, according to an illustration of KG Hsf. ‘The advantageousness’ and ‘firm correctness,’ he compares also to the autumn and winter, saying that the A4/ien power in its essence, as it is in itself, is best described by these two latter characteristics, while the two former describe it in its operation. It is thus that he tries to give his readers an idea of what he understood by ‘nature and feelings’ in 25. But this chapter treats of the XAien power in nature rather than in humanity. Confining our view to the power so operating, we cannot say that the description of it in 26 and 27 is magniloquent or hyperbolical. Paragraph 28 returns to the explanations of the lines of the hexagram by the duke of X4u, which exhibit the power in different positions and relations, bringing out all its significance ; and then 2g confines us to the fifth line, in which we have its ideal. The spheres of nature and of men seem to be in the view of the author, and therefore I introduce ‘the great man,’ as the subject, after the example of the best critics. Like the clouds and the rain to the thirsty earth, so is the rule of the sage to expectant humanity. CHAP. 6. APPENDIX IV. 417 occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires ; and though (the position be) perilous, there will be no mistake. 33. In the fourth line there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame. 34. The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!
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.
1| 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. 15. ‘The dragon exceeds the proper limit, and there will be occasion for repentance :’—when things have been carried to extremity, calamity ensues. 16. Undivided lines appear in all these representations of the great and originating power denoted by K hien :—(what follows in the Y 4o tells us how) all under the sky there will be good order. do not move. The former turn their heads to the sky, and the latter their roots to the earth. So we read in XQ Hsi; but I continue to wonder that Confucius selected such illustrations and spoke in such a style. ‘ Paragraph 9. As I have said above, the. place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is represented here as having ‘no place’ at all. Before he whom it represents is called to act, the battle has been won or lost. Movement from him will only accelerate and intensify the result. Chapter III, paragraphs ro-16, goes over again the Y4o of the duke of K4u with very brief explanations, grounded chiefly on the consideration of the place or position occupied by the several lines, and the time of their introduction into the action of the hexagram. Paragraph 16. See the note on the Text of X Zien, corresponding to this line, page 58, and also that on paragraph 7 of the symbolism of the figures and lines, Section i, page 165. There is the same 414 THE APPENDIXES. SECT. L Chapter IV. 17. ‘The dragon lies hid in the deep ;—it is not the time for active doing :'—the energy denoted by the undivided line is laid up and hid away as in the deep. 18. ‘ The dragon appears in the field :'—all under heaven (begins to be) adorned and brightened. 19. ‘All the day active and vigilant :’—continually, as the time passes and requires, does he act. 20. ‘He is as if he were leaping up, (but still) is in the deep :'—a change is taking place in the method indicated by (this) AAien diagram. 21. ‘The dragon is on the wing in the sky :’'— this shows that his place is based on his heavenly virtue. 22. ‘The dragon exceeds the (proper) limit ;— there will be occasion for repentance :'—the time is come to an end, and so also is his opportunity. 23. Undivided lines appear in all these representations of the great and originating power denoted by KAien:—and (from what follows in the Y4o) we see the model (of action) afforded by heaven. difficulty in understanding the first part of the short paragraph; the conclusion of it must be a consequence of the language of the Y4o, though it is not repeated here. Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the standpoint of time.
2Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the standpoint of time. Paragraph 17 tells us that time and circumstances are essential, as well as inward power, to successful development and demonstration. In paragraph 18, the words of the Y4o about meeting with the great man are not quoted, but they prompted the latter half of it. Paragraph 19. Compare the language on paragraph 6, towards the end. Paragraph 20. The subject passes here from the lower trigram and enters into the upper. We are told not to lay stress on ‘the method of Xhien.’ In paragraph 21 we have the sage upon the CHAP. 5. APPENDIX IV. 415 Chapter V. 24. The ‘greatness’ and ‘originating’ represented by Aien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development. 25. ‘The advantageousness and the correctness and firmness’ refer to its nature and feelings (as seen in all the resulting things). 26. Khien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred ; but how great is (its operation) ! 27. How great is (what is emblemed by) KZien!— strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite ! 28. The six lines, as explained (by the duke of K4u), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. 29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose. throne. Time and opportunity are both in progress in 19; here in 22, they are both passed, have reached their extremity or end. Paragraph 23:—see on paragraph 16. ‘The model of heaven,’ says WA Khang, ‘is the due blending of the strong and active with the weak and passive, the regulation of movement in accordance with the highest reason, so that there shall be neither excess nor deficiency.’ Chapter V, paragraphs 24-29. The author here, leaving the treatise on the symbolism of the Y4o, turns to that on the Thwan, or expositions of king W&n, and amplifies it, not quoting from it, however, so fully and exactly, as he has done in the previous chapters from the Y4o. Paragraphs 24 and 25 are based on the statement of the significance of the Thwan under X4ien, and not on the treatise on the ‘symbolism. The originating power cannot be separated from that of penetration and development. The latter issues from the former 416 THE APPENDIXES. SECT. f. Chapter VI. 30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, ‘lying hid,’ requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.
3While this is the case, the superior man (knows that) it is not the time for active doing. 31. The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yt says, ‘The dragon appears in the field :—it will be advantageous to meet with the great man,’ has reference to the virtuous qualities of a ruler (as thus described). 32. In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its as the summer follows on the spring, according to an illustration of KG Hsf. ‘The advantageousness’ and ‘firm correctness,’ he compares also to the autumn and winter, saying that the A4/ien power in its essence, as it is in itself, is best described by these two latter characteristics, while the two former describe it in its operation. It is thus that he tries to give his readers an idea of what he understood by ‘nature and feelings’ in 25. But this chapter treats of the XAien power in nature rather than in humanity. Confining our view to the power so operating, we cannot say that the description of it in 26 and 27 is magniloquent or hyperbolical. Paragraph 28 returns to the explanations of the lines of the hexagram by the duke of X4u, which exhibit the power in different positions and relations, bringing out all its significance ; and then 2g confines us to the fifth line, in which we have its ideal. The spheres of nature and of men seem to be in the view of the author, and therefore I introduce ‘the great man,’ as the subject, after the example of the best critics. Like the clouds and the rain to the thirsty earth, so is the rule of the sage to expectant humanity. CHAP. 6. APPENDIX IV. 417 occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires ; and though (the position be) perilous, there will be no mistake. 33. In the fourth line there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame. 34. The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!
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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