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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1SECT. I. Kht. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Kht is followed by Lt‘. The treading (on what is proper) leads to Th4i, which issues in a state of freedom and repose, and hence Lt is followed by Thai. 11-16. Th4i denotes things having free course. They cannot have that for ever, and hence it is followed by Phi (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Pht is followed by Thung 34n. To him who cultivates union with men, things must come to belong, and hence Thung 34n is followed by Ta Y. Those who have what is great should not allow in themselves the feeling of being full, and hence T4 YQ is followed by Kien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yi. 16-19. Where such complacency is awakened, (he who causes it) is sure to have followers’. They who follow another are sure to have services (to perform), and hence Sui is followed by KQX*% Ka means (the performance of) services. He who performs such services may afterwards become great, and hence Kf is followed by Lin. Lin means great ° 19-23. What is great draws forth contemplation, and hence Lin is followed by Kw4n. He who attracts contemplation will then bring about the union of others with himself, and hence KwA4n is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by SECT. II. APPENDIX VI. 435 Pi. Pt denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pt is followed by Po. Po denotes decay and overthrow. 23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, redintegration commences at the other; and hence Po is followed by FQ. When the return (thus indicated) has taken place, we have not any rash -disorder, and FQ is followed by Wa Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and W0 Wang is followed by T4 KAO. 26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Ta Kd is followed by f. f denotes nourishing. Without nourishment there could be no movement, and hence f is followed by Ta Kwo. Things cannot for ever be in a state of extraordinary (progress) ; and hence T4 Kwo is followed by Khan. Khan denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing ; and hence Kh4n is followed by Lt. Lt denotes being attached, or adhering, to. Section II. 31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came -male and female. From the existence of male and female there came afterwards husband and wife. From Ff 2 436 THE APPENDIXES. SECT. II.
2Section II. 31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came -male and female. From the existence of male and female there came afterwards husband and wife. From Ff 2 436 THE APPENDIXES. SECT. II. husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness. The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hang. Hang denotes long enduring *. . 32-37. Things cannot long abide in the same place; and hence Hang is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Ta Kwang. Things cannot remain for ever (simply) in the state of vigour; and hence T4 Awang is succeeded by 3in. 3in denotes advancing. (But) advancing is sure to lead to being wounded; and hence 3in is succeeded by Ming f. { denotes being wounded. He who is wounded abroad will return to his home; and hence Ming f is followed by Kia Zan. 37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Aida Zan is followed by Khwei. Khwei denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Kien. Kien denotes difficulties; but things cannot remain for ever in such a state. Kien therefore is followed by Kieh, which denotes relaxation and ease. 40-44. In a state of relaxation and ease there are sure to be losses; and hence Kieh is followed SECT. I. APPENDIX VI. 437 by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yt. When increase goes on without end, there is sure to come a dispersing of it, and hence Yi is followed by Kwai. Kwai denotes dispersion. Butdispersion must be succeeded by a meeting (again). Hence K wii is followed by K 4u, which denotes such meeting. 44-48. When things meet together, a collection is then formed. Hence K4u is followed by 3hui, which name denotes being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence 3hui is followed by Shang. When such advance continues without stopping, there is sure to come distress; and hence Shang is followed by Khwan. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence KhwAn is followed by 3ing. 48, 49. What happens under 3ing requires to be changed, and hence it is followed by Ko (denoting change).
3When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence KhwAn is followed by 3ing. 48, 49. What happens under 3ing requires to be changed, and hence it is followed by Ko (denoting change). 49-55. For changing the substance of things there is nothing equal to the caldron; and hence K@6 is followed by Ting. For presiding over (that and all other) vessels, no one is equal to the eldest son, and hence Ting is followed by Kan. A&n conveys the idea of putting in motion. But things cannot be kept in motion for ever. The motion is stopped ; and hence An is followed by K4n, which gives the idea of arresting or stopping. Things cannot be kept for ever in a state of repression, and hence Kian is followed by Kien, which gives the idea of 438 THE APPENDIXES. SECT. II. (gradually) advancing. With advance there must be a certain point that is arrived at, and hence Kien is succeeded by Kwei Mei. When things thus find the proper point to which to come, they are sure to become great. Hence Kwei Mei is succeeded by Fang, which conveys the idea of being great. 55-57. He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Fang is succeeded by Lii (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Li is followed by San, which gives the idea of (penetrating and) entering. 57-59. One enters (on the pursuit of his object), and afterwards has pleasure in it; hence Sdn is followed by Tui. Tui denotes pleasure and satisfaction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is followed by Hwan, which denotes separation and division. 59-62. A state of division cannot continue for ever, and therefore Hwan is followed by 3ieh. 3ieh (or the system of regulations) having been established, men believe in it, and hence it is followed by Aung Fd. When men have the belief which Kung Fda implies, they are sure to carry it into practice; and hence it is succeeded by Hsiao Kwo. 62-64. He that surpasses others is sure to remedy (evils that exist), and therefore Hsido Kwo is succeeded by At 3f. But the succession of events cannot come to an end, and therefore A1 3! is SECT. II. APPENDIX VI. 439 succeeded by Wei 31, with which (the hexagrams) come to a close. The few sentences on this Appendix in the Introduction, pp. 54, 55, are sufficient. It shows the importance of the meaning of the name in the attempt to explain, the lineal figures, and prepares us to expect an each one a brief enigmatical essay, which, it has been seen, is the nature of the Text. But the writer, whoever he was, is by no means careful always to follow that Text in the significance of the characters, as will appear in the few instances to which attention is called in the following notices. The treatise is too slight to require, or to justify, an exhibition of all its inaccuracies.
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.
1SECT. I. Kht. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Kht is followed by Lt‘. The treading (on what is proper) leads to Th4i, which issues in a state of freedom and repose, and hence Lt is followed by Thai. 11-16. Th4i denotes things having free course. They cannot have that for ever, and hence it is followed by Phi (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Pht is followed by Thung 34n. To him who cultivates union with men, things must come to belong, and hence Thung 34n is followed by Ta Y. Those who have what is great should not allow in themselves the feeling of being full, and hence T4 YQ is followed by Kien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yi. 16-19. Where such complacency is awakened, (he who causes it) is sure to have followers’. They who follow another are sure to have services (to perform), and hence Sui is followed by KQX*% Ka means (the performance of) services. He who performs such services may afterwards become great, and hence Kf is followed by Lin. Lin means great ° 19-23. What is great draws forth contemplation, and hence Lin is followed by Kw4n. He who attracts contemplation will then bring about the union of others with himself, and hence KwA4n is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by SECT. II. APPENDIX VI. 435 Pi. Pt denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pt is followed by Po. Po denotes decay and overthrow. 23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, redintegration commences at the other; and hence Po is followed by FQ. When the return (thus indicated) has taken place, we have not any rash -disorder, and FQ is followed by Wa Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and W0 Wang is followed by T4 KAO. 26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Ta Kd is followed by f. f denotes nourishing. Without nourishment there could be no movement, and hence f is followed by Ta Kwo. Things cannot for ever be in a state of extraordinary (progress) ; and hence T4 Kwo is followed by Khan. Khan denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing ; and hence Kh4n is followed by Lt. Lt denotes being attached, or adhering, to. Section II. 31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came -male and female. From the existence of male and female there came afterwards husband and wife. From Ff 2 436 THE APPENDIXES. SECT. II.
2Section II. 31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came -male and female. From the existence of male and female there came afterwards husband and wife. From Ff 2 436 THE APPENDIXES. SECT. II. husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness. The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hang. Hang denotes long enduring *. . 32-37. Things cannot long abide in the same place; and hence Hang is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Ta Kwang. Things cannot remain for ever (simply) in the state of vigour; and hence T4 Awang is succeeded by 3in. 3in denotes advancing. (But) advancing is sure to lead to being wounded; and hence 3in is succeeded by Ming f. { denotes being wounded. He who is wounded abroad will return to his home; and hence Ming f is followed by Kia Zan. 37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Aida Zan is followed by Khwei. Khwei denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Kien. Kien denotes difficulties; but things cannot remain for ever in such a state. Kien therefore is followed by Kieh, which denotes relaxation and ease. 40-44. In a state of relaxation and ease there are sure to be losses; and hence Kieh is followed SECT. I. APPENDIX VI. 437 by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yt. When increase goes on without end, there is sure to come a dispersing of it, and hence Yi is followed by Kwai. Kwai denotes dispersion. Butdispersion must be succeeded by a meeting (again). Hence K wii is followed by K 4u, which denotes such meeting. 44-48. When things meet together, a collection is then formed. Hence K4u is followed by 3hui, which name denotes being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence 3hui is followed by Shang. When such advance continues without stopping, there is sure to come distress; and hence Shang is followed by Khwan. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence KhwAn is followed by 3ing. 48, 49. What happens under 3ing requires to be changed, and hence it is followed by Ko (denoting change).
3When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence KhwAn is followed by 3ing. 48, 49. What happens under 3ing requires to be changed, and hence it is followed by Ko (denoting change). 49-55. For changing the substance of things there is nothing equal to the caldron; and hence K@6 is followed by Ting. For presiding over (that and all other) vessels, no one is equal to the eldest son, and hence Ting is followed by Kan. A&n conveys the idea of putting in motion. But things cannot be kept in motion for ever. The motion is stopped ; and hence An is followed by K4n, which gives the idea of arresting or stopping. Things cannot be kept for ever in a state of repression, and hence Kian is followed by Kien, which gives the idea of 438 THE APPENDIXES. SECT. II. (gradually) advancing. With advance there must be a certain point that is arrived at, and hence Kien is succeeded by Kwei Mei. When things thus find the proper point to which to come, they are sure to become great. Hence Kwei Mei is succeeded by Fang, which conveys the idea of being great. 55-57. He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Fang is succeeded by Lii (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Li is followed by San, which gives the idea of (penetrating and) entering. 57-59. One enters (on the pursuit of his object), and afterwards has pleasure in it; hence Sdn is followed by Tui. Tui denotes pleasure and satisfaction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is followed by Hwan, which denotes separation and division. 59-62. A state of division cannot continue for ever, and therefore Hwan is followed by 3ieh. 3ieh (or the system of regulations) having been established, men believe in it, and hence it is followed by Aung Fd. When men have the belief which Kung Fda implies, they are sure to carry it into practice; and hence it is succeeded by Hsiao Kwo. 62-64. He that surpasses others is sure to remedy (evils that exist), and therefore Hsido Kwo is succeeded by At 3f. But the succession of events cannot come to an end, and therefore A1 3! is SECT. II. APPENDIX VI. 439 succeeded by Wei 31, with which (the hexagrams) come to a close. The few sentences on this Appendix in the Introduction, pp. 54, 55, are sufficient. It shows the importance of the meaning of the name in the attempt to explain, the lineal figures, and prepares us to expect an each one a brief enigmatical essay, which, it has been seen, is the nature of the Text. But the writer, whoever he was, is by no means careful always to follow that Text in the significance of the characters, as will appear in the few instances to which attention is called in the following notices. The treatise is too slight to require, or to justify, an exhibition of all its inaccuracies.
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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