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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1i, p. 356).’ The intimation is not put in the Text, however, so clearly as by P. Regis. Line 1 is undivided, the first line of A ien, occupying its proper place. Its subject, therefore, notwithstanding the check of line 4, resumes his movement, and will act according to his strong nature, and go forward. Line 2 is also strong, and though an even place is not appropriate to it, that place being central, its subject will make common cause with the subject of line 1; and there will be good fortune. Line 3, though strong, and in a proper place, yet not being in the centre, is supposed to be less able to resist the restraint of line 4; and hence it has the ill omens that are given. The subject of line 4, one weak line against all the strong lines of the hexagram, might well expect wounds, and feel apprehension in trying to restrain the others; but it is in its proper place; it is the first line also of Sun, whose attribute is docile flexibility. SECT. I. THE Li HEXAGRAM. 79 1. The first line, undivided, shows its subject treading his accustomed path. If he go forward, | there will be no error. 2. The second line, undivided, shows its subject treading the path that is level and easy ;—a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune. 3. The third line, divided, shows a one-eyed man (who thinks he) can see; a lame man (who thinks he) can walk well; one who treads on the tail of a tiger and is bitten. (All this indicates) ill fortune. We have a (mere) bravo acting the part of a great ruler. 4. The fourth line, undivided, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune. 5. The fifth line, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril. 6. The sixth line, undivided, tells us to look at (the whole course) that is trodden, and examine the The strong lines are moved to sympathy and help, and ‘there is no mistake.’ Line 5 occupies the central place of Sun, and converts, by the sincerity of its subject, 4 and 6 into its neighbours, who suffer themselves to be used by it, and effect their common object. In line 6, the idea of the hexagram has run its course. The harmony of nature is restored. The rain falls, and the onward march of the strong lines should now stop. But weakness that has achieved such a result, if it plume itself on it, will be in a position of peril; and like the full moon, which must henceforth wane. Let the superior man, when he has attained his end, remain in quiet. - ia =A 80 THE Yi KING. TEXT. presage which that gives. If it be complete and without failure, there will be great good fortune.
2Let the superior man, when he has attained his end, remain in quiet. - ia =A 80 THE Yi KING. TEXT. presage which that gives. If it be complete and without failure, there will be great good fortune. X. The character giving its name to the hexagram plays an important part also in the symbolism ; and this may be the reason why it does not, as the name, occupy the first place in the Thwan. Looking at the figure, we see it is made up of the trigrams Tui, representing a marsh, and Ahien, representing the sky. Tui is a yin trigram, and its top line is divided. Below XAien, the great symbol of strength, it may readily suggest the idea of treading on a tiger’s tail, which was an old way of expressing what was hazardous (Shfi V, xxv, 2). But what suggests the statement that ‘the tiger does not bite the treader?’ The attribute of Tui is pleased satisfaction. Of course such an attribute could not be predicated of one who was in the fangs ofa tiger. The coming scatheless out of such danger further suggests the idea of ‘ progress and success’ in the course which king Wan had in his mind. And according to Appendix VI, that course was ‘propriety,’ the observance of all the rules of courtesy. On these, as so many stepping-stones, one may tread safely amid scenes of disorder and peril. Line 1 is an undivided line in an odd place; giving us the ideas of activity, firmness, and correctness. One so characterised will act rightly. Line 2 occupies the middle place of the trigram, which is sup- -posed to symbolise a path cut straight and level along the hill-side, or over difficult ground. Line 5 is not a proper correlate, and hence the idea of the subject of 2 being ‘a quiet and solitary man.’ Line 3 is neither central nor in an even place, which would be proper to it. But with the strength of will which the occupant of an odd place should possess, he goes forward with the evil results so variously emblemed. The editors of the imperial edition, in illustration of the closing sentence, refer to Analects VII, x. Line 4 is in contiguity with 5, whose subject is in the place of authority; but he occupies the place proper to a weak or divided line, and hence he bethinks himself, and goes softly. Beneath the symbolism under line 5, lies the principle that the most excellent thing in ‘ propriety’ is humility. And the subject of the line, which is strong and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be his fall. SECT. 1. THE THAI HEXAGRAM. . 8t XI. Tue TudAr Hexacram. In Th4i (we see) the little gone and the great come. (It indicates that) there will be good fortune, ‘ with progress and success, 1. The first line, undivided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the part of its subject) will be fortunate.
3(It indicates that) there will be good fortune, ‘ with progress and success, 1. The first line, undivided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the part of its subject) will be fortunate. 2. The second line, undivided, shows one who can bear with the uncultivated, will cross the Ho without a boat, does not forget the distant, and has no (selfish) friendships. Thus does he prove himself acting in accordance with the course of the due Mean. 3. The third line, undivided, shows that, while there is no state of peace that is not liable to be disturbed, and no departure (of evil men) so that they shall not return, yet when one is firm and correct, as he realises the distresses that may arise, he will commit no error. There is no occasion for sadness at the certainty (of such recurring changes); and in this mood the happiness (of the present) may be (long) enjoyed. 4. The fourth line, divided, shows its subject fluttering (down);—not relying on his own rich What is said on line 6 is good, but is only a truism. The whole course has been shown; if every step has been right and appropriate, the issue will be very good. (16] G 82 THE Yi KING. TEXT. resources, but calling in his neighbours. (They all come) not as having received warning, but in the sincerity (of their hearts). 5. The fifth line, divided, reminds us of (king) Ti-yi’s (rule about the) marriage of his younger sister. By such a course there is happiness and there, will be great good fortune. 6. The sixth line, divided, shows us the city wall returned into the moat. It is not the time to use the army. (The subject of the line) may, indeed, announce his orders to the people of his own city; but however correct and firm he may be, he will have cause for regret. XI. The language of the Thwan has reference to the form of Thai, with the three strong lines of KAien below, and the three weak lines of Khw&n above. The former are ‘the great,’ active and vigorous; the latter are ‘the small,’ inactive and submissive. But where have the former ‘come’ from, and whither are the latter ‘gone?’ In many editions of the Yi beneath the hexagram of Thai here, there appears that of Kwei Mei, the 54th in order = = ), which becomes T h4i, if the third and fourth lines exchange places. But in the notes on the Thwan, in the first Appendix, on hexagram 6, I have spoken of the doctrine of ‘changing figures,’ and intimated my disbelief of it. The different hexagrams arose necessarily by the continued manipulation of the undivided and divided lines, and placing them each over itself and over the other. When king Wan wrote these Thwan, he was taking the 64 hexagrams, as they were ready to his hand, and not forming one from another by any process of divination. The ‘gone’ and ‘come’ are merely equivalent to ‘below’ and ‘above,’ in the lower trigram or in the upper.
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.
1i, p. 356).’ The intimation is not put in the Text, however, so clearly as by P. Regis. Line 1 is undivided, the first line of A ien, occupying its proper place. Its subject, therefore, notwithstanding the check of line 4, resumes his movement, and will act according to his strong nature, and go forward. Line 2 is also strong, and though an even place is not appropriate to it, that place being central, its subject will make common cause with the subject of line 1; and there will be good fortune. Line 3, though strong, and in a proper place, yet not being in the centre, is supposed to be less able to resist the restraint of line 4; and hence it has the ill omens that are given. The subject of line 4, one weak line against all the strong lines of the hexagram, might well expect wounds, and feel apprehension in trying to restrain the others; but it is in its proper place; it is the first line also of Sun, whose attribute is docile flexibility. SECT. I. THE Li HEXAGRAM. 79 1. The first line, undivided, shows its subject treading his accustomed path. If he go forward, | there will be no error. 2. The second line, undivided, shows its subject treading the path that is level and easy ;—a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune. 3. The third line, divided, shows a one-eyed man (who thinks he) can see; a lame man (who thinks he) can walk well; one who treads on the tail of a tiger and is bitten. (All this indicates) ill fortune. We have a (mere) bravo acting the part of a great ruler. 4. The fourth line, undivided, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune. 5. The fifth line, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril. 6. The sixth line, undivided, tells us to look at (the whole course) that is trodden, and examine the The strong lines are moved to sympathy and help, and ‘there is no mistake.’ Line 5 occupies the central place of Sun, and converts, by the sincerity of its subject, 4 and 6 into its neighbours, who suffer themselves to be used by it, and effect their common object. In line 6, the idea of the hexagram has run its course. The harmony of nature is restored. The rain falls, and the onward march of the strong lines should now stop. But weakness that has achieved such a result, if it plume itself on it, will be in a position of peril; and like the full moon, which must henceforth wane. Let the superior man, when he has attained his end, remain in quiet. - ia =A 80 THE Yi KING. TEXT. presage which that gives. If it be complete and without failure, there will be great good fortune.
2Let the superior man, when he has attained his end, remain in quiet. - ia =A 80 THE Yi KING. TEXT. presage which that gives. If it be complete and without failure, there will be great good fortune. X. The character giving its name to the hexagram plays an important part also in the symbolism ; and this may be the reason why it does not, as the name, occupy the first place in the Thwan. Looking at the figure, we see it is made up of the trigrams Tui, representing a marsh, and Ahien, representing the sky. Tui is a yin trigram, and its top line is divided. Below XAien, the great symbol of strength, it may readily suggest the idea of treading on a tiger’s tail, which was an old way of expressing what was hazardous (Shfi V, xxv, 2). But what suggests the statement that ‘the tiger does not bite the treader?’ The attribute of Tui is pleased satisfaction. Of course such an attribute could not be predicated of one who was in the fangs ofa tiger. The coming scatheless out of such danger further suggests the idea of ‘ progress and success’ in the course which king Wan had in his mind. And according to Appendix VI, that course was ‘propriety,’ the observance of all the rules of courtesy. On these, as so many stepping-stones, one may tread safely amid scenes of disorder and peril. Line 1 is an undivided line in an odd place; giving us the ideas of activity, firmness, and correctness. One so characterised will act rightly. Line 2 occupies the middle place of the trigram, which is sup- -posed to symbolise a path cut straight and level along the hill-side, or over difficult ground. Line 5 is not a proper correlate, and hence the idea of the subject of 2 being ‘a quiet and solitary man.’ Line 3 is neither central nor in an even place, which would be proper to it. But with the strength of will which the occupant of an odd place should possess, he goes forward with the evil results so variously emblemed. The editors of the imperial edition, in illustration of the closing sentence, refer to Analects VII, x. Line 4 is in contiguity with 5, whose subject is in the place of authority; but he occupies the place proper to a weak or divided line, and hence he bethinks himself, and goes softly. Beneath the symbolism under line 5, lies the principle that the most excellent thing in ‘ propriety’ is humility. And the subject of the line, which is strong and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be his fall. SECT. 1. THE THAI HEXAGRAM. . 8t XI. Tue TudAr Hexacram. In Th4i (we see) the little gone and the great come. (It indicates that) there will be good fortune, ‘ with progress and success, 1. The first line, undivided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the part of its subject) will be fortunate.
3(It indicates that) there will be good fortune, ‘ with progress and success, 1. The first line, undivided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the part of its subject) will be fortunate. 2. The second line, undivided, shows one who can bear with the uncultivated, will cross the Ho without a boat, does not forget the distant, and has no (selfish) friendships. Thus does he prove himself acting in accordance with the course of the due Mean. 3. The third line, undivided, shows that, while there is no state of peace that is not liable to be disturbed, and no departure (of evil men) so that they shall not return, yet when one is firm and correct, as he realises the distresses that may arise, he will commit no error. There is no occasion for sadness at the certainty (of such recurring changes); and in this mood the happiness (of the present) may be (long) enjoyed. 4. The fourth line, divided, shows its subject fluttering (down);—not relying on his own rich What is said on line 6 is good, but is only a truism. The whole course has been shown; if every step has been right and appropriate, the issue will be very good. (16] G 82 THE Yi KING. TEXT. resources, but calling in his neighbours. (They all come) not as having received warning, but in the sincerity (of their hearts). 5. The fifth line, divided, reminds us of (king) Ti-yi’s (rule about the) marriage of his younger sister. By such a course there is happiness and there, will be great good fortune. 6. The sixth line, divided, shows us the city wall returned into the moat. It is not the time to use the army. (The subject of the line) may, indeed, announce his orders to the people of his own city; but however correct and firm he may be, he will have cause for regret. XI. The language of the Thwan has reference to the form of Thai, with the three strong lines of KAien below, and the three weak lines of Khw&n above. The former are ‘the great,’ active and vigorous; the latter are ‘the small,’ inactive and submissive. But where have the former ‘come’ from, and whither are the latter ‘gone?’ In many editions of the Yi beneath the hexagram of Thai here, there appears that of Kwei Mei, the 54th in order = = ), which becomes T h4i, if the third and fourth lines exchange places. But in the notes on the Thwan, in the first Appendix, on hexagram 6, I have spoken of the doctrine of ‘changing figures,’ and intimated my disbelief of it. The different hexagrams arose necessarily by the continued manipulation of the undivided and divided lines, and placing them each over itself and over the other. When king Wan wrote these Thwan, he was taking the 64 hexagrams, as they were ready to his hand, and not forming one from another by any process of divination. The ‘gone’ and ‘come’ are merely equivalent to ‘below’ and ‘above,’ in the lower trigram or in the upper.
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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