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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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)! 35. The force of that phrase—‘ exceeding the proper limits ’—indicates the knowing to advance but not to retire; to maintain but not to let perish ; to get but not to lose. 36. He only is the sage who knows to advance and to retire, to maintain and to let perish ; and that without ever acting incorrectly. Yes, he only is the sage! Chapter VI, paragraphs 30-36. The author leaving the Thwan, turns again to the treatise on the symbolism of the Y4o, his main (16] Ee 418 THE APPENDIXES. SECT. II. Section II. KuwaAvy. Chapter I. 1. (What is indicated by) Khwian is most gentle and weak, but, when put in motion, is object being to show how reasonable are the decisions and lessons of the duke of Kau. The subject of paragraph 30 has the virtue; but his position in the lowest place shows that his time is not yet come. In paragraph 31 we have the superior man developing, by means of the processes described, into ‘the great man,’ with the attributes of a ruler, the appearance of whom is a blessing to men. The twofold symbol of strength in paragraph 32 is the yang or undivided line in the third place (odd) proper to it. There will be no mistake, because the subject of the line, in the exercise of his caution, will abstain from any forward movement. According to paragraph 63 of last Appendix, Section ii, both the third and fourth lines in the hexagram belong to man, and are intermediate between those of heaven and those of earth. Khung Ying-taé, to get over the difficulty in what is said on the fourth line, says that, as a matter of fact and locally, man is nearer earth than heaven, and is aptly represented therefore by the third line and not by the fourth;—I prefer to point out the inconsistency, and leave it. The subject of this fourth line will move very cautiously, and so escape blame.’
2The subject of this fourth line will move very cautiously, and so escape blame.’ The eulogium of ‘the great man’ in paragraph 34 cannot fail to recall to the classical scholar the thirty-first and other chapters of ‘the Doctrine of the Mean,’ where the sage is described as ‘The Equal of Heaven.’ In one sentence here he is spoken of as sometimes taking precedence of Heaven, which then does not act in opposition to him! I do not know of any statement about the sage, coming without doubt from Confucius, that is so extravagant as this. It is difficult—in fact impossible—to say from the Yf itself, what we are to understand by the kwei shan, which I have translated here by ‘the spirit-like operations (of Providence).’ The compound denomination does not often occur in the book. In Appendix III, Section i, 21, kwei is the anima and sh&n the animus; and in paragraph 50, I have translated the terms by ‘the contracting and expanding operations.’ In Appendix I, page 226 and page 259, the name is used as in the present text. That second instance and this CHAP. 2. APPENDIX IV. 419 hard and strong; it is most still, but is able to give every definite form. 2. ‘ By following, it obtains its (proper) lord, and pursues its regular (course). 3. It contains all things in itself, and its transforming (power) is glorious. 4. Yes, what docility marks the way of Khwan! It receives the influences of heaven, and acts at the proper time. _Chapter II. 5. The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by paragraph were evidently constructed, the one on the model of the other. I think it likely that the breath or air, £47, became the name with the earliest Chinese for their first concept of spirit; then the breath inspired or inhaled was called kwei, and became the name for the grosser part of the spirit, returning to the earth; and shan, the breath exhaled or expired, the name for the subtler and intellectual spirit, ascending to a state of activity and enjoyment. The explanations of the terms in the R Y4 and other dictionaries seem to justify this view. The combination kwei shin is sometimes best translated by ‘spiritual beings.’ The school of the Sung philosophy understand by it—the contracting and expanding of the primary matter, or that matter conceived of in two forms or with two opposite qualities. AA&ng-3ze says here that ‘Heaven and earth are another name for t4o, and kwei shan another name for “the vestiges of making and transformation;” and that the sage being in harmony with the t4o or practical reason of the universe, how can men or the kwei shan be contrary to him?’ Whatever be thought of the Sung speculations and theories, I think that a translator ought to give an indication of the primary meaning of the name kwei shan.
3Paragraphs 35 and 36 suggest the description of Confucius by Mencius, V, ii, 1, 5, as the one among the sages who was most governed by the consideration of time, doing continually what the circumstances of the time required. Ee2 420 THE APPENDIXES. SECT. If. his minister, or of his. father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,— through the absence of early discrimination. The words of the Yt, ‘He treads on the hoar-frost; the strong ice will come (by and by),’ show the natural (issue and growth of things). 6. ‘Straight’ indicates the correctness (of the internal principle), and ‘square,’ the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. ‘Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous :'—this shows how (such a one) has no doubts as to what he does. 7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. ‘If he engage with them in the service of the king, and be successful, he will not claim that success for himself :’—this is the way of the earth, of a wife, of a minister. The way of the earth is—‘not to claim the merit of achievement,’ but on behalf (of heaven) to bring things to their proper issue. 8. Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yi,‘A sack tied up:—there will be CHAP. 2. APPENDIX IV. 421 no ground for blame or for praise, are in reality a lesson of caution. 9. The superior man (emblemed here) by the ‘yellow’ and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs :—this is the perfection of excellence. 10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, ‘or undivided line, there is sure to be ‘a contest.’ As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term ‘dragons.’ But still the (subject of neither line) can leave his class, and hence we have ‘the blood’ mentioned. The mention of that as being (both) ‘azure and yellow’ indicates the mixture of heaven and-earth. Heaven’s (colour) is azure and earth’s is yellow.
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.
1He 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)! 35. The force of that phrase—‘ exceeding the proper limits ’—indicates the knowing to advance but not to retire; to maintain but not to let perish ; to get but not to lose. 36. He only is the sage who knows to advance and to retire, to maintain and to let perish ; and that without ever acting incorrectly. Yes, he only is the sage! Chapter VI, paragraphs 30-36. The author leaving the Thwan, turns again to the treatise on the symbolism of the Y4o, his main (16] Ee 418 THE APPENDIXES. SECT. II. Section II. KuwaAvy. Chapter I. 1. (What is indicated by) Khwian is most gentle and weak, but, when put in motion, is object being to show how reasonable are the decisions and lessons of the duke of Kau. The subject of paragraph 30 has the virtue; but his position in the lowest place shows that his time is not yet come. In paragraph 31 we have the superior man developing, by means of the processes described, into ‘the great man,’ with the attributes of a ruler, the appearance of whom is a blessing to men. The twofold symbol of strength in paragraph 32 is the yang or undivided line in the third place (odd) proper to it. There will be no mistake, because the subject of the line, in the exercise of his caution, will abstain from any forward movement. According to paragraph 63 of last Appendix, Section ii, both the third and fourth lines in the hexagram belong to man, and are intermediate between those of heaven and those of earth. Khung Ying-taé, to get over the difficulty in what is said on the fourth line, says that, as a matter of fact and locally, man is nearer earth than heaven, and is aptly represented therefore by the third line and not by the fourth;—I prefer to point out the inconsistency, and leave it. The subject of this fourth line will move very cautiously, and so escape blame.’
2The subject of this fourth line will move very cautiously, and so escape blame.’ The eulogium of ‘the great man’ in paragraph 34 cannot fail to recall to the classical scholar the thirty-first and other chapters of ‘the Doctrine of the Mean,’ where the sage is described as ‘The Equal of Heaven.’ In one sentence here he is spoken of as sometimes taking precedence of Heaven, which then does not act in opposition to him! I do not know of any statement about the sage, coming without doubt from Confucius, that is so extravagant as this. It is difficult—in fact impossible—to say from the Yf itself, what we are to understand by the kwei shan, which I have translated here by ‘the spirit-like operations (of Providence).’ The compound denomination does not often occur in the book. In Appendix III, Section i, 21, kwei is the anima and sh&n the animus; and in paragraph 50, I have translated the terms by ‘the contracting and expanding operations.’ In Appendix I, page 226 and page 259, the name is used as in the present text. That second instance and this CHAP. 2. APPENDIX IV. 419 hard and strong; it is most still, but is able to give every definite form. 2. ‘ By following, it obtains its (proper) lord, and pursues its regular (course). 3. It contains all things in itself, and its transforming (power) is glorious. 4. Yes, what docility marks the way of Khwan! It receives the influences of heaven, and acts at the proper time. _Chapter II. 5. The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by paragraph were evidently constructed, the one on the model of the other. I think it likely that the breath or air, £47, became the name with the earliest Chinese for their first concept of spirit; then the breath inspired or inhaled was called kwei, and became the name for the grosser part of the spirit, returning to the earth; and shan, the breath exhaled or expired, the name for the subtler and intellectual spirit, ascending to a state of activity and enjoyment. The explanations of the terms in the R Y4 and other dictionaries seem to justify this view. The combination kwei shin is sometimes best translated by ‘spiritual beings.’ The school of the Sung philosophy understand by it—the contracting and expanding of the primary matter, or that matter conceived of in two forms or with two opposite qualities. AA&ng-3ze says here that ‘Heaven and earth are another name for t4o, and kwei shan another name for “the vestiges of making and transformation;” and that the sage being in harmony with the t4o or practical reason of the universe, how can men or the kwei shan be contrary to him?’ Whatever be thought of the Sung speculations and theories, I think that a translator ought to give an indication of the primary meaning of the name kwei shan.
3Paragraphs 35 and 36 suggest the description of Confucius by Mencius, V, ii, 1, 5, as the one among the sages who was most governed by the consideration of time, doing continually what the circumstances of the time required. Ee2 420 THE APPENDIXES. SECT. If. his minister, or of his. father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,— through the absence of early discrimination. The words of the Yt, ‘He treads on the hoar-frost; the strong ice will come (by and by),’ show the natural (issue and growth of things). 6. ‘Straight’ indicates the correctness (of the internal principle), and ‘square,’ the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. ‘Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous :'—this shows how (such a one) has no doubts as to what he does. 7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. ‘If he engage with them in the service of the king, and be successful, he will not claim that success for himself :’—this is the way of the earth, of a wife, of a minister. The way of the earth is—‘not to claim the merit of achievement,’ but on behalf (of heaven) to bring things to their proper issue. 8. Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yi,‘A sack tied up:—there will be CHAP. 2. APPENDIX IV. 421 no ground for blame or for praise, are in reality a lesson of caution. 9. The superior man (emblemed here) by the ‘yellow’ and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs :—this is the perfection of excellence. 10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, ‘or undivided line, there is sure to be ‘a contest.’ As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term ‘dragons.’ But still the (subject of neither line) can leave his class, and hence we have ‘the blood’ mentioned. The mention of that as being (both) ‘azure and yellow’ indicates the mixture of heaven and-earth. Heaven’s (colour) is azure and earth’s is yellow.
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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