Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
151. In Li we have the perfection of harmony ; in Hsien, we have the giving honour to others, line of centuries? I believe not. The ideas which it expresses are gratuitously and wantonly thrust into this text of the Yi. ‘Khien’ and ‘Khwin’ are not spoken of thus. If the latter half of the paragraph be unintelligible, this interpretation of the former would make the whole disgusting. In paragraph 46 the writer passes from the work of Fd-hst to that of king Wan and his son, and the composition of the written Yi is referred to ‘a decaying age,’/—the age, namely, of the tyrant Ku. Then king Wan and the duke of X4u, it is said, deploring the degeneracy of their times and the enormities of the government, indicated, by their treatment of the ancient symbols, their sense of right and wrong, and the methods by which the prevailing evils might be rectified. Paragraphs 47 and 48 follow and expand the meaning of 45. The editors of the imperial edition say that the former sentence of 47 is the sequel of 45, and the latter of 46, bringing us finally to the explanations and decisions of king W&n, as the most important portion of the Yi. AQ Hsf, moreover, observes that throughout the chapter, as well as in the chapters that follow, there must be many characters wanting in the text, while there are many also that are doubtful. This is specially the case with 48. Where the order of the characters has been disarranged merely, correction is easy; but where characters are evidently missing, attempts to fill the lacunae are merely guess-work. 398 THE APPENDIXES. SECT. If. and the distinction thence arising; in Fa we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things ; in Hang we have a mixed experience, but without any weariness; in Sun we have difficulty in the beginning and ease in the end; in Yt we have abundance of growth without any contrivance; in Khw4n we have the pressure of extreme difficulty, ending in a free course; in 3ing we have abiding in one’s place and at the same time removal (to meet the movement of others); and in Sun we have the weighing of things (and action accordingly), but secretly and unobserved. 52. (The use of) Lt appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies ; of F 4, in self-knowledge; of Hang, in uniformity of virtue ; of Sun, in keeping what is harmful at a distance; of Yt, in the promotion of what is advantageous; of KhwéAn, in the diminution of resentments; of 3ing, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances.
2Chapter VII, paragraphs 49-52, is occupied with nine hexagrams, as specially indicating how the superior man, or the ruler, should deal with a time of trouble and solicitude, specially by the cultivation of his own virtue. Not, we are told, that the same thing might not be learned from other diagrams, but these nine specially occurred to the writer, or, as many think, to Confucius. Paragraph 49 is important as agreeing in its testimony with 46. The Yi was made in middle-antiquity; that is, in the end of the Shang dynasty, and the rise of the Kau; and the maker or makers had personal and public reasons for anxiety about the signs of the times. Paragraph 50 shows the particular phase of virtue in each of the nine hexagrams that are mentioned; 51, the marvellous character- CHAP. 8. APPENDIX III. 399 Chapter VIII. 53. The Ytis a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying (in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them ;—it must vary as their changes indicate. 54. The goings forth and comings in (of the lines) are according to rule and measure. (People) learn from them in external and internal affairs to stand in awe. 55. (The book), moreover, makes plain the nature of anxieties and calamities, and the causes of them. Though (its students) have neither master nor guardian, it is as if their parents drew near to them. 56. Beginning with taking note of its explanations, we reason out the principles to which they point. We thus find out that it does supply a constant and standard rule. But if there be not the proper men (to carry this out), the course cannot be pursued without them. istics of each phase; and 52, its use. The ‘therefore’ with which paragraph 50 commences shows the process of thought by which the writer passed from the anxiety that possessed the mind of the author of the Yi to the use to be derived, in such circumstances, from the study of Li and the other hexagrams. Chapter VIII, paragraphs 53-56, describes the method of studying the Yf as consisting very much in watching the changes that take place in the lines, and reflecting on the appended explanations; while, after all, much must depend on there being ‘ the proper men,’ to carry its lessons into practice. 400 THE APPENDIXES. SECT. IT. Chapter IX. 57. The Yt is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided).
3SECT. IT. Chapter IX. 57. The Yt is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided). 58. There is difficulty in knowing (the significance of) the first line, while to know that of the topmost line is easy ;—they form the beginning and the end (of the diagram). The explanation of the first line tasks the calculating (of the makers), but in the end they had (but) to complete this. 59. As to the variously-disposed intermediate lines with their diverse formations, for determining their qualities, and discriminating the right and wrong in them, we should be unprovided but for the explanations of them. 60. Yea, moreover, if we wish to know what is likely to be preserved and what to perish, what will be lucky and what will be unlucky, this may easily be known (from the explanations of the different lines). But if the wise will look at the explanations of the entire diagrams, their thoughts will embrace more than half of this knowledge. 61. The second and fourth lines are of the same There seems to be a contradiction between the statements in paragraphs 53 and 56 about the book supplying, and not supplying, a standard rule; but the meaning, probably, is that while it does not give a rule generally applicable, it gives rules for particular cases. 0 Hst says he does not understand 54, and thinks some characters must have been lost. ‘The six places of the hexagram’ in 53 are, literally, ‘the six empties.’ The places are so called, because it is only a temporary possession of them, which is held by the fugitive lines, whether whole or divided. CHAP. 9. APPENDIX III. 401 quality (as being in even places), but their positions (with respect to the fifth line) are different, and their value is not the same; but the second is the object of much commendation, and the fourth the subject of many apprehensions,—from its nearness (to that line). But for a line in a place of weakness it is not good to be far (from the occupant of the place of strength), and what its subject should desire in such a case is (merely) to be without blame. The advantage (here) is in (the second line) being in the central place. 62. The third and fifth lines are of the same quality, (as being in odd places), but their positions are different; and the (occupant of) the third meets with many misfortunes, while the occupant of the fifth achieves much merit:—this arises from one being.in the noble position and the other in the mean. Are they occupied by the symbol of weakness? There will be peril. By that of strength ? There will be victory. Chapter IX, paragraphs 56-62, speaks of the hexagrams as made up of the different lines, and various things to be attended to in those lines to determine their meaning.
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.
151. In Li we have the perfection of harmony ; in Hsien, we have the giving honour to others, line of centuries? I believe not. The ideas which it expresses are gratuitously and wantonly thrust into this text of the Yi. ‘Khien’ and ‘Khwin’ are not spoken of thus. If the latter half of the paragraph be unintelligible, this interpretation of the former would make the whole disgusting. In paragraph 46 the writer passes from the work of Fd-hst to that of king Wan and his son, and the composition of the written Yi is referred to ‘a decaying age,’/—the age, namely, of the tyrant Ku. Then king Wan and the duke of X4u, it is said, deploring the degeneracy of their times and the enormities of the government, indicated, by their treatment of the ancient symbols, their sense of right and wrong, and the methods by which the prevailing evils might be rectified. Paragraphs 47 and 48 follow and expand the meaning of 45. The editors of the imperial edition say that the former sentence of 47 is the sequel of 45, and the latter of 46, bringing us finally to the explanations and decisions of king W&n, as the most important portion of the Yi. AQ Hsf, moreover, observes that throughout the chapter, as well as in the chapters that follow, there must be many characters wanting in the text, while there are many also that are doubtful. This is specially the case with 48. Where the order of the characters has been disarranged merely, correction is easy; but where characters are evidently missing, attempts to fill the lacunae are merely guess-work. 398 THE APPENDIXES. SECT. If. and the distinction thence arising; in Fa we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things ; in Hang we have a mixed experience, but without any weariness; in Sun we have difficulty in the beginning and ease in the end; in Yt we have abundance of growth without any contrivance; in Khw4n we have the pressure of extreme difficulty, ending in a free course; in 3ing we have abiding in one’s place and at the same time removal (to meet the movement of others); and in Sun we have the weighing of things (and action accordingly), but secretly and unobserved. 52. (The use of) Lt appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies ; of F 4, in self-knowledge; of Hang, in uniformity of virtue ; of Sun, in keeping what is harmful at a distance; of Yt, in the promotion of what is advantageous; of KhwéAn, in the diminution of resentments; of 3ing, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances.
2Chapter VII, paragraphs 49-52, is occupied with nine hexagrams, as specially indicating how the superior man, or the ruler, should deal with a time of trouble and solicitude, specially by the cultivation of his own virtue. Not, we are told, that the same thing might not be learned from other diagrams, but these nine specially occurred to the writer, or, as many think, to Confucius. Paragraph 49 is important as agreeing in its testimony with 46. The Yi was made in middle-antiquity; that is, in the end of the Shang dynasty, and the rise of the Kau; and the maker or makers had personal and public reasons for anxiety about the signs of the times. Paragraph 50 shows the particular phase of virtue in each of the nine hexagrams that are mentioned; 51, the marvellous character- CHAP. 8. APPENDIX III. 399 Chapter VIII. 53. The Ytis a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying (in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them ;—it must vary as their changes indicate. 54. The goings forth and comings in (of the lines) are according to rule and measure. (People) learn from them in external and internal affairs to stand in awe. 55. (The book), moreover, makes plain the nature of anxieties and calamities, and the causes of them. Though (its students) have neither master nor guardian, it is as if their parents drew near to them. 56. Beginning with taking note of its explanations, we reason out the principles to which they point. We thus find out that it does supply a constant and standard rule. But if there be not the proper men (to carry this out), the course cannot be pursued without them. istics of each phase; and 52, its use. The ‘therefore’ with which paragraph 50 commences shows the process of thought by which the writer passed from the anxiety that possessed the mind of the author of the Yi to the use to be derived, in such circumstances, from the study of Li and the other hexagrams. Chapter VIII, paragraphs 53-56, describes the method of studying the Yf as consisting very much in watching the changes that take place in the lines, and reflecting on the appended explanations; while, after all, much must depend on there being ‘ the proper men,’ to carry its lessons into practice. 400 THE APPENDIXES. SECT. IT. Chapter IX. 57. The Yt is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided).
3SECT. IT. Chapter IX. 57. The Yt is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided). 58. There is difficulty in knowing (the significance of) the first line, while to know that of the topmost line is easy ;—they form the beginning and the end (of the diagram). The explanation of the first line tasks the calculating (of the makers), but in the end they had (but) to complete this. 59. As to the variously-disposed intermediate lines with their diverse formations, for determining their qualities, and discriminating the right and wrong in them, we should be unprovided but for the explanations of them. 60. Yea, moreover, if we wish to know what is likely to be preserved and what to perish, what will be lucky and what will be unlucky, this may easily be known (from the explanations of the different lines). But if the wise will look at the explanations of the entire diagrams, their thoughts will embrace more than half of this knowledge. 61. The second and fourth lines are of the same There seems to be a contradiction between the statements in paragraphs 53 and 56 about the book supplying, and not supplying, a standard rule; but the meaning, probably, is that while it does not give a rule generally applicable, it gives rules for particular cases. 0 Hst says he does not understand 54, and thinks some characters must have been lost. ‘The six places of the hexagram’ in 53 are, literally, ‘the six empties.’ The places are so called, because it is only a temporary possession of them, which is held by the fugitive lines, whether whole or divided. CHAP. 9. APPENDIX III. 401 quality (as being in even places), but their positions (with respect to the fifth line) are different, and their value is not the same; but the second is the object of much commendation, and the fourth the subject of many apprehensions,—from its nearness (to that line). But for a line in a place of weakness it is not good to be far (from the occupant of the place of strength), and what its subject should desire in such a case is (merely) to be without blame. The advantage (here) is in (the second line) being in the central place. 62. The third and fifth lines are of the same quality, (as being in odd places), but their positions are different; and the (occupant of) the third meets with many misfortunes, while the occupant of the fifth achieves much merit:—this arises from one being.in the noble position and the other in the mean. Are they occupied by the symbol of weakness? There will be peril. By that of strength ? There will be victory. Chapter IX, paragraphs 56-62, speaks of the hexagrams as made up of the different lines, and various things to be attended to in those lines to determine their meaning.
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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