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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. ‘A feudal prince presents his offerings to the son of Heaven :’—a small man (in such a position) does (himself) harm. 4. ‘He keeps his great resources under restraint :’— his wisdom discriminates clearly (what he ought to do). 5. ‘ His sincerity is reciprocated byall the others :'— his sincerity serves to stir and call out what is in their minds. ‘The good fortune springing from a display of proper majesty’ shows how they might (otherwise) feel too easy, and make no preparation (to serve him). before him, with which to unite. Selfish thoughts disposing to union have no place in him. In line 2, union (only) with kindred implies narrowness of mind. For line 3, see note on the Text. In line 4, stress should be laid on ‘ yielding to the right.’ For line 5, see note on the Text. The Khang-hst editors append the following note to the last paragraph :—‘ Under line 1 it is said that “union in the open country indicates progress and success,” while here it is only said that “ with union in the suburbs there is no cause for repentance.” Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagram was not attained. We may truly say that Confucius was a skilful reader of the duke of Kau.’ Of course the editors did not doubt Confucius’ authorship of all the Appendixes. 286 THE APPENDIXES. SECT. 1. 6. ‘The good’ fortune attached to the topmost line of T& YQ’ arises from the help of Heaven. XV. (The trigram for) the earth and (that of) a mountain in the midst of it form Khien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, ac- cording to the nature of the case, in his treatment (of himself and others). y. ‘The superior man who adds humility to humility’ is one who nourishes his (virtue) in lowliness. 2. ‘The good fortune consequent on being firm and correct, where the humility has made itself recognised,’ is owing to the possessor’s having (the virtue) in the core of his heart. 3. ‘The superior man of (acknowledged) merit, and yet humble :’'—the myriads of the people will submit to him. 4. ‘One, whose action would be in every way advantageous, stirs up his humility the more :’— (but in doing so) he does not act contrary to the (proper) rule. 5. ‘He may advantageously use the force of arms :’—correcting, that is, those who do not submit. XIV. ‘Fire above the sky’ will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness. All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text.
2And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness. All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text. HEX. 16. APPENDIX II. 287 6. ‘His humility has made itself recognised :’— (but) all his aims have not yet been attained. ‘He may employ the force of arms, (but only) in correcting (his own) towns and state.’ XVI. (The trigrams for) the. earth and thunder issuing from it with its crashing noise form Yi. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, XV. The earth is low, and in the midst of it is a high mountain; but I fail to see how this can symbolise humility. Nor does Regis’ representation of it much improve the case:—‘Monte’ (ait glossa) ‘nihil est altius in terra, quae est summe abjecta. At cum is declivis sit, imago esse potest humilis modestiae.’ I find the following note on the paragraph in my copy of the ‘Daily Lessons’ (see Preface) :—‘ The five yin lines above and below symbolise the earth; the one yang line in the centre is “the mountain in the midst of the earth.” The many yin lines represent men’s desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.’ This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams. ~ Under line 1, ‘nourishes his (virtue)’ is, literally, ‘ pastures himself.’ He is all humility. That makes him what he is. Under line 4, ‘ the (proper) rule’ is the rule proper for the subject of the line in his circumstances so near the place of the ruler. Under line 5, ‘ the refusal to submit’ makes an appeal to force necessary. Even the best and humblest ruler bears the sword, and must not bear it in vain. 0 Hsf bases all that is said under line 6 on its being a weak line; so that the humble ruler is unable even at the close of the action described in the figure to accomplish all his objects, and must limit his field even in appealing to arms. 288 THE APPENDIXES. SECT. I. when they associated with Him (at the service) their highest ancestor and their father. 1. ‘The (subject of the) first line proclaims his pleasure and satisfaction :—there will be evil; his wishes have been satisfied to overflowing. 2. ‘(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune :'—this is shown by the central and correct position (of the line).
32. ‘(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune :'—this is shown by the central and correct position (of the line). 3. ‘He looks up (for favours), while he indulges the feeling of satisfaction ; there will be occasion for repentance :’—this is intimated by the position not being the appropriate one. 4. ‘From him the harmony and satisfaction come ; great is the success which he obtains :’'—his aims take effect on a grand scale. 5. ‘(The subject of) the fifth line has a chronic complaint :'—this is shown by his being mounted on the strong (line). ‘ He still lives on without dying :'— he is in the central position, (and its memories of the past) have not yet perished. 6. ‘With darkened mind devoted to the harmony and satisfaction (of the time), as shown in the topmost (line) :—how can one in such a condition continue long? . XVI. ‘The Great Symbolism’ here is more obscure than usual. A thunderstorm clears the air and removes the feeling of oppression, of which one is conscious before its occurrence. Is this all that is meant by making the trigrams of the earth and thunder form Ya, the hexagram of harmony and satisfaction? What is meant, moreover, by making the thunder ‘issue,’ as the Chinese text says, from the earth? ‘Then as to the application of this symbolism, I can trace the author’s idea but imperfectly. To say that the thunder crash suggested the use of music, as some critics do, is HEX. 17. APPENDIX II. 289 XVII. (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests. 1. ‘He is changing the object of his pursuit :’— but if he follow what is correct, there will be good fortune. ‘ He goes beyond (his own) gate to find associates :’—he will not fail (in the method he pursues). 2. ‘He cleaves to the little boy :'—he cannot be with the two at the same time. 3. ‘He cleaves to the man of age and experience :'—by the decision of his will, he abandons (the youth) below. 4. ‘He is followed and obtains adherents :’— according to the idea (of the hexagram), this is evil. ‘He is sincere in his course :'—showing his intelligence, and leading to achievement. 5. ‘ He is sincere in fostering what is excellent :’— his position is correct and in the centre. absurd. The use of music at sacrifices, however, as assisting the union produced by those services between God and his worshippers, and the present and past generations, agrees with the general idea of the figure. I must suppose that the writer had in mind the sacrifices instituted by the duke of K4u, as related in the Hsifo King, chap. ix. Pleasure has operated injuriously on the subject of liner. He calls attention to himself. Only a part of the symbolism of line 2 is referred to here. Such an omission is not uncommon ;—as in lines 3 and 4 also.
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.
13. ‘A feudal prince presents his offerings to the son of Heaven :’—a small man (in such a position) does (himself) harm. 4. ‘He keeps his great resources under restraint :’— his wisdom discriminates clearly (what he ought to do). 5. ‘ His sincerity is reciprocated byall the others :'— his sincerity serves to stir and call out what is in their minds. ‘The good fortune springing from a display of proper majesty’ shows how they might (otherwise) feel too easy, and make no preparation (to serve him). before him, with which to unite. Selfish thoughts disposing to union have no place in him. In line 2, union (only) with kindred implies narrowness of mind. For line 3, see note on the Text. In line 4, stress should be laid on ‘ yielding to the right.’ For line 5, see note on the Text. The Khang-hst editors append the following note to the last paragraph :—‘ Under line 1 it is said that “union in the open country indicates progress and success,” while here it is only said that “ with union in the suburbs there is no cause for repentance.” Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagram was not attained. We may truly say that Confucius was a skilful reader of the duke of Kau.’ Of course the editors did not doubt Confucius’ authorship of all the Appendixes. 286 THE APPENDIXES. SECT. 1. 6. ‘The good’ fortune attached to the topmost line of T& YQ’ arises from the help of Heaven. XV. (The trigram for) the earth and (that of) a mountain in the midst of it form Khien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, ac- cording to the nature of the case, in his treatment (of himself and others). y. ‘The superior man who adds humility to humility’ is one who nourishes his (virtue) in lowliness. 2. ‘The good fortune consequent on being firm and correct, where the humility has made itself recognised,’ is owing to the possessor’s having (the virtue) in the core of his heart. 3. ‘The superior man of (acknowledged) merit, and yet humble :’'—the myriads of the people will submit to him. 4. ‘One, whose action would be in every way advantageous, stirs up his humility the more :’— (but in doing so) he does not act contrary to the (proper) rule. 5. ‘He may advantageously use the force of arms :’—correcting, that is, those who do not submit. XIV. ‘Fire above the sky’ will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness. All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text.
2And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness. All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text. HEX. 16. APPENDIX II. 287 6. ‘His humility has made itself recognised :’— (but) all his aims have not yet been attained. ‘He may employ the force of arms, (but only) in correcting (his own) towns and state.’ XVI. (The trigrams for) the. earth and thunder issuing from it with its crashing noise form Yi. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, XV. The earth is low, and in the midst of it is a high mountain; but I fail to see how this can symbolise humility. Nor does Regis’ representation of it much improve the case:—‘Monte’ (ait glossa) ‘nihil est altius in terra, quae est summe abjecta. At cum is declivis sit, imago esse potest humilis modestiae.’ I find the following note on the paragraph in my copy of the ‘Daily Lessons’ (see Preface) :—‘ The five yin lines above and below symbolise the earth; the one yang line in the centre is “the mountain in the midst of the earth.” The many yin lines represent men’s desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.’ This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams. ~ Under line 1, ‘nourishes his (virtue)’ is, literally, ‘ pastures himself.’ He is all humility. That makes him what he is. Under line 4, ‘ the (proper) rule’ is the rule proper for the subject of the line in his circumstances so near the place of the ruler. Under line 5, ‘ the refusal to submit’ makes an appeal to force necessary. Even the best and humblest ruler bears the sword, and must not bear it in vain. 0 Hsf bases all that is said under line 6 on its being a weak line; so that the humble ruler is unable even at the close of the action described in the figure to accomplish all his objects, and must limit his field even in appealing to arms. 288 THE APPENDIXES. SECT. I. when they associated with Him (at the service) their highest ancestor and their father. 1. ‘The (subject of the) first line proclaims his pleasure and satisfaction :—there will be evil; his wishes have been satisfied to overflowing. 2. ‘(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune :'—this is shown by the central and correct position (of the line).
32. ‘(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune :'—this is shown by the central and correct position (of the line). 3. ‘He looks up (for favours), while he indulges the feeling of satisfaction ; there will be occasion for repentance :’—this is intimated by the position not being the appropriate one. 4. ‘From him the harmony and satisfaction come ; great is the success which he obtains :’'—his aims take effect on a grand scale. 5. ‘(The subject of) the fifth line has a chronic complaint :'—this is shown by his being mounted on the strong (line). ‘ He still lives on without dying :'— he is in the central position, (and its memories of the past) have not yet perished. 6. ‘With darkened mind devoted to the harmony and satisfaction (of the time), as shown in the topmost (line) :—how can one in such a condition continue long? . XVI. ‘The Great Symbolism’ here is more obscure than usual. A thunderstorm clears the air and removes the feeling of oppression, of which one is conscious before its occurrence. Is this all that is meant by making the trigrams of the earth and thunder form Ya, the hexagram of harmony and satisfaction? What is meant, moreover, by making the thunder ‘issue,’ as the Chinese text says, from the earth? ‘Then as to the application of this symbolism, I can trace the author’s idea but imperfectly. To say that the thunder crash suggested the use of music, as some critics do, is HEX. 17. APPENDIX II. 289 XVII. (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests. 1. ‘He is changing the object of his pursuit :’— but if he follow what is correct, there will be good fortune. ‘ He goes beyond (his own) gate to find associates :’—he will not fail (in the method he pursues). 2. ‘He cleaves to the little boy :'—he cannot be with the two at the same time. 3. ‘He cleaves to the man of age and experience :'—by the decision of his will, he abandons (the youth) below. 4. ‘He is followed and obtains adherents :’— according to the idea (of the hexagram), this is evil. ‘He is sincere in his course :'—showing his intelligence, and leading to achievement. 5. ‘ He is sincere in fostering what is excellent :’— his position is correct and in the centre. absurd. The use of music at sacrifices, however, as assisting the union produced by those services between God and his worshippers, and the present and past generations, agrees with the general idea of the figure. I must suppose that the writer had in mind the sacrifices instituted by the duke of K4u, as related in the Hsifo King, chap. ix. Pleasure has operated injuriously on the subject of liner. He calls attention to himself. Only a part of the symbolism of line 2 is referred to here. Such an omission is not uncommon ;—as in lines 3 and 4 also.
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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