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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But when it is said that ‘it was by the Yi that they exalted their virtue and enlarged their sphere of occupation,’ the meaning can only be that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Yi. ‘ Their rules of conduct were solid,’ in paragraph 36, is, literally, ‘their rules were low.’ To the height of heaven reached by the wisdom of the sages, the author opposes the low-lying earth, between which and their substantial practices and virtues he discovered some analogy. It will be seen that the chapter commences with ‘The Master said.’ AQ Hsi observes that ‘as the Ten Appendixes were all made by the Master, these words are out of place, and that he conjectures that wherever they occur here and elsewhere, they were added after the sage’s time.’ Their occurrence very seriously affects the question of the authorship of the Appendixes, which I have discussed in the Introduction, pages 28-31. CHAP, 8. APPENDIX III. 361 explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Y 4o). 40. (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike ; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion. 41. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful. 42. ‘ Here hid, retired, cries out the ‘crane; Her young’s responsive cry sounds there. Of spirits good I drain this cup; With thee a cup I'll freely share.’ The Master said :—‘The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand It ;—how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand It;—how much more will they do so in the nearer circle! Words issue from one’s person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that 362 THE APPENDIXES. SECT. I. hinge and spring determines glory or disgrace. His words and actions move heaven and earth ;—may he be careless in regard to them?’ 43. ‘(The representative of) the union of men first cries out and weeps, and afterwards laughs.’ The Master said, on this :— ‘The ways of good men (different seem). This in a public office toils; That in his home the time beguiles. One man his lips with silence seals; Another all his mind reveals.
2‘(The representative of) the union of men first cries out and weeps, and afterwards laughs.’ The Master said, on this :— ‘The ways of good men (different seem). This in a public office toils; That in his home the time beguiles. One man his lips with silence seals; Another all his mind reveals. But when two men are one in heart, Not iron bolts keep them apart; The words they in their union use, Fragrance like orchid plants diffuse.’ 44. ‘The first line, undivided, shows its subject placing mats of the white grass beneath what he sets on the ground. The Master said :—‘ To place the things on the ground might be considered sufficient; but when he places beneath them mats ‘ of the white grass, what occasion for blame can there be? Such a course shows the height of carefulness. The white grass is a trivial thing, but, through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.’ 45. ‘A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune. The Master said on this:—‘He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it;—this is the height of generous goodness, and speaks of the man who with (great) merit yet places CHAP. 8. APPENDIX III. 363 himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful ;—he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.’ 46. ‘The dragon (is seen) beyond his proper haunts; there will be occasion for repentance. The Master said on this:—‘He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.’ 47. ‘He does not quit the courtyard before his door ;—there will be no occasion for blame.’ The Master said on this :—‘ When disorder arises, it will be found that (ill-advised) speech was the steppingstone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.’ 48. The Master said :— The makers of the Yi may be said to have known (the philosophy of) robbery. The Yi says, “ He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him.” Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle- 364 THE APPENDIXES, SECT. I.
3The Yi says, “ He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him.” Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle- 364 THE APPENDIXES, SECT. I. man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman’s) adorning of herself excites to lust. What the Yi says about the burdenbearer’s riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.’ Chapter VIII, paragraphs 38-48. In the first two paragraphs here we have an account of the formation of the diagrams, and of the explanation of the whole hexagrams and of the individual lines. ‘The sage’ in paragraph 38 is intended presumably of FQ-hsi; but we cannot say, from it, whether the writer thought of him as having formed only the eight trigrams, or all the sixty-four hexagrams. In the diagrams, however, we have semblances, or representations, of the phenomena of nature, even the most complex, and hard to be disentangled. Paragraph 39 goes on to speak of the explanation more especially of the individual lines, by the duke of Kau, as symbolical of good luck or evil, as they turned up in the processes of divination. Paragraph 40 declares the usableness (so to speak) of the diagrams and the explanations of them; and 41 shows us how a learner or consulter of the Yi would actually proceed in using it. In paragraphs 42-48 we have the words of Confucius on seven lines in so many hexagrams, or°rather his amplification of the words of the duke of Aau’s explanations of their symbolism. The lines are 2 of hexagram 61; 5 of 13; 1 Of 28; 3 of 15; 6 of 1; 1 of 60; and 3 of 40. What Confucius says is not without interest, but does not make the principles on which the Yf was made any clearer to us. It shows how his object was to turn the symbolism that he found to a moral or ethical account; and no doubt he could have varied the symbolism, if he had been inclined to do so. I have spoken in the preceding chapter of the difficulty which the phrase ‘The Master said’ presents to our accepting the Appendix as from the hand of Confucius himself. But his words in paragraph 43 are in rhyme. He did not speak so. If he rhymed his explanation of the symbolism of the line that is the groundwork of that paragraph, why did he not rhyme his explanations of CHAP. g. APPENDIX III. 365 Chapter IX. 49. To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth,6; to heaven, 7; to earth, 8; to heaven, 9; to earth, Io.
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 when it is said that ‘it was by the Yi that they exalted their virtue and enlarged their sphere of occupation,’ the meaning can only be that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Yi. ‘ Their rules of conduct were solid,’ in paragraph 36, is, literally, ‘their rules were low.’ To the height of heaven reached by the wisdom of the sages, the author opposes the low-lying earth, between which and their substantial practices and virtues he discovered some analogy. It will be seen that the chapter commences with ‘The Master said.’ AQ Hsi observes that ‘as the Ten Appendixes were all made by the Master, these words are out of place, and that he conjectures that wherever they occur here and elsewhere, they were added after the sage’s time.’ Their occurrence very seriously affects the question of the authorship of the Appendixes, which I have discussed in the Introduction, pages 28-31. CHAP, 8. APPENDIX III. 361 explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Y 4o). 40. (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike ; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion. 41. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful. 42. ‘ Here hid, retired, cries out the ‘crane; Her young’s responsive cry sounds there. Of spirits good I drain this cup; With thee a cup I'll freely share.’ The Master said :—‘The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand It ;—how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand It;—how much more will they do so in the nearer circle! Words issue from one’s person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that 362 THE APPENDIXES. SECT. I. hinge and spring determines glory or disgrace. His words and actions move heaven and earth ;—may he be careless in regard to them?’ 43. ‘(The representative of) the union of men first cries out and weeps, and afterwards laughs.’ The Master said, on this :— ‘The ways of good men (different seem). This in a public office toils; That in his home the time beguiles. One man his lips with silence seals; Another all his mind reveals.
2‘(The representative of) the union of men first cries out and weeps, and afterwards laughs.’ The Master said, on this :— ‘The ways of good men (different seem). This in a public office toils; That in his home the time beguiles. One man his lips with silence seals; Another all his mind reveals. But when two men are one in heart, Not iron bolts keep them apart; The words they in their union use, Fragrance like orchid plants diffuse.’ 44. ‘The first line, undivided, shows its subject placing mats of the white grass beneath what he sets on the ground. The Master said :—‘ To place the things on the ground might be considered sufficient; but when he places beneath them mats ‘ of the white grass, what occasion for blame can there be? Such a course shows the height of carefulness. The white grass is a trivial thing, but, through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.’ 45. ‘A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune. The Master said on this:—‘He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it;—this is the height of generous goodness, and speaks of the man who with (great) merit yet places CHAP. 8. APPENDIX III. 363 himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful ;—he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.’ 46. ‘The dragon (is seen) beyond his proper haunts; there will be occasion for repentance. The Master said on this:—‘He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.’ 47. ‘He does not quit the courtyard before his door ;—there will be no occasion for blame.’ The Master said on this :—‘ When disorder arises, it will be found that (ill-advised) speech was the steppingstone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.’ 48. The Master said :— The makers of the Yi may be said to have known (the philosophy of) robbery. The Yi says, “ He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him.” Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle- 364 THE APPENDIXES, SECT. I.
3The Yi says, “ He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him.” Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle- 364 THE APPENDIXES, SECT. I. man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman’s) adorning of herself excites to lust. What the Yi says about the burdenbearer’s riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.’ Chapter VIII, paragraphs 38-48. In the first two paragraphs here we have an account of the formation of the diagrams, and of the explanation of the whole hexagrams and of the individual lines. ‘The sage’ in paragraph 38 is intended presumably of FQ-hsi; but we cannot say, from it, whether the writer thought of him as having formed only the eight trigrams, or all the sixty-four hexagrams. In the diagrams, however, we have semblances, or representations, of the phenomena of nature, even the most complex, and hard to be disentangled. Paragraph 39 goes on to speak of the explanation more especially of the individual lines, by the duke of Kau, as symbolical of good luck or evil, as they turned up in the processes of divination. Paragraph 40 declares the usableness (so to speak) of the diagrams and the explanations of them; and 41 shows us how a learner or consulter of the Yi would actually proceed in using it. In paragraphs 42-48 we have the words of Confucius on seven lines in so many hexagrams, or°rather his amplification of the words of the duke of Aau’s explanations of their symbolism. The lines are 2 of hexagram 61; 5 of 13; 1 Of 28; 3 of 15; 6 of 1; 1 of 60; and 3 of 40. What Confucius says is not without interest, but does not make the principles on which the Yf was made any clearer to us. It shows how his object was to turn the symbolism that he found to a moral or ethical account; and no doubt he could have varied the symbolism, if he had been inclined to do so. I have spoken in the preceding chapter of the difficulty which the phrase ‘The Master said’ presents to our accepting the Appendix as from the hand of Confucius himself. But his words in paragraph 43 are in rhyme. He did not speak so. If he rhymed his explanation of the symbolism of the line that is the groundwork of that paragraph, why did he not rhyme his explanations of CHAP. g. APPENDIX III. 365 Chapter IX. 49. To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth,6; to heaven, 7; to earth, 8; to heaven, 9; to earth, Io.
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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