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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If he would understand !—- If he be late in doing so, there will indeed be occasion for repentance. 4. The fourth line, undivided, shows him from whom the harmony and satisfaction come. Great be successful and prosperous, but being so near the fifth line, he should still use the greatest precaution. All men love and honour humility, in itself and without the adjuncts which usually command obedience and respect. Hence his neighbours follow the ruler in the fifth line, though he may not be . very rich or powerful. His humility need not keep him from asserting the right, even by force of arms. The subject of the sixth line, which is weak, is outside the game, so to speak, that has been played out. He will use force, but only within his own sphere and to assert what is right. He will not be aggressive. 92 THE yi KING. TEXT. is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him. _~ 5. The fifth line, divided, shows one with a chronic complaint, but who lives on without dying. 6. The topmost line, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when (it may be considered as) completed, there will be no error. XVI. The Yii hexagram denoted to king Wan a condition of harmony and happy contentment throughout the kingdom, when the people rejoiced in and readily obeyed their sovereign. At such a time his appointments and any military undertakings would be hailed and supported. The fourth line, undivided, is the lord of the figure, and being close to the fifth or place of dignity, is to be looked on as the minister or chief officer of the ruler. The ruler gives to him his confidence; and all represented by the other lines yield their obedience. Line 1 is weak, and has for its correlate the strong 4. Its subject may well enjoy the happiness of the time. But he cannot contain himself, and proclaims, or boasts of, his satisfaction ;— which is evil. Line 2, though weak, is in its correct position, the centre, moreover, of the lower trigram. Quietly and firmly its subject is able to abide in his place, and exercise a far-seeing discrimination. All is indicative of good fortune. Line 3 is weak, and in an odd place. Immediately below line 4, its subject keeps looking up to the lord of the figure, and depends on him, thinking of doing nothing, but how to enjoy himself. The consequence will be as described, unless he speedily change. The strong subject of line 4 is the agent to whom the happy condition is owing ; and it is only necessary to caution him to maintain his confidence in himself and his purpose, and his adherents and success will continue. Line § is in the ruler’s place; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger. SECT. I. THE SUI HEXAGRAM. 93
2Line § is in the ruler’s place; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger. SECT. I. THE SUI HEXAGRAM. 93 XVII. Tue Sut Hexacram. Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error. 1. The first line, undivided, shows us one changing the object of his pursuit; but if he be firm and correct, there will be good fortune. Going beyond (his own) gate to find associates, he will achieve merit. 2. The second line, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience. 3. The third line, divided, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks ; but it will be advantageous to adhere to what is firm and correct. 4. The fourth line, undivided, shows us one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall ? Hence he is represented as suffering from a chronic complaint, but nevertheless he does not die. See Appendix II on the line. Line 6, at the very top or end of the hexagram, is weak, and its subject is all but lost. Still even for him there is a chance of safety, if he will but change. 94 THE yi KING. TEXT. 5. The fifth line, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune. 6. The topmost line, divided, shows us (that sincerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain. XVII. Sui symbolises the idea of following. It is said to follow Yi, the symbol of harmony and satisfaction. Where there are these conditions men are sure to follow; nor will they follow those in whom they have no complacency. The hexagram includes the cases where one follows others, and where others follow him; and the auspice of great progress and success is due to this flexibility and applicability of it. But in both cases the following must be guided by a reference to what is proper and correct. See the notes on the Thwan and the Great Symbolism. Line 1 is strong, and lord of the lower trigram. The weak lines ought to follow it; but here it is below them, in the lowest place of the figure. This gives rise to the representation of one changing his pursuit. Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations.
3Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations. Line 2 is weak. Its proper correlate is the strong 5; but it prefers to cleave to the line below, instead of waiting to follow 5. Hence the symbolism of the text, the bad omen of which needs not to be mentioned. Line 3 is also weak, but it follows the strong line above it and leaves line 1, reversing the course of 2 ;—with a different issue. It is weak, however, and 4 is not its proper correlate ; hence the conclusion of the paragraph is equivalent to a caution. Line 4 is strong, and in the place of a great minister next the ruler in §. But his having adherents may be injurious to the supreme and sole authority of that ruler, and only a sincere loyalty will save him from error and misfortune. Line g is strong, and in its correct place, with 2 as its proper correlate ; thus producing the auspicious symbolism. The issue of the hexagram is seen in line 6; which represents the ideal of following, directed by the most sincere adherence to SECT. I. THE KO HEXAGRAM. 95 XVIII. Tue Ké Hexacram. Kf indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it. 1. The first line, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end. 2. The second line, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost). 3. The third line, undivided, shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error. 4. The fourth line, divided, shows (a son) viewing what is right. This influence not only extends to men, but also to spiritual beings. ‘The western hill’ is mount Ai, at the foot of which was the original settlement of the house of X4u, in B.C. 1325. The use of the name ‘king’ here brings us down from W4n into the time of king W4Q at least. 96 THE yi KING. TEXT. indulgently the troubles caused by his father. If he go forward, he will find cause to regret it. 5. The fifth line, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work). 6. The sixth line, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.
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.
1If he would understand !—- If he be late in doing so, there will indeed be occasion for repentance. 4. The fourth line, undivided, shows him from whom the harmony and satisfaction come. Great be successful and prosperous, but being so near the fifth line, he should still use the greatest precaution. All men love and honour humility, in itself and without the adjuncts which usually command obedience and respect. Hence his neighbours follow the ruler in the fifth line, though he may not be . very rich or powerful. His humility need not keep him from asserting the right, even by force of arms. The subject of the sixth line, which is weak, is outside the game, so to speak, that has been played out. He will use force, but only within his own sphere and to assert what is right. He will not be aggressive. 92 THE yi KING. TEXT. is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him. _~ 5. The fifth line, divided, shows one with a chronic complaint, but who lives on without dying. 6. The topmost line, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when (it may be considered as) completed, there will be no error. XVI. The Yii hexagram denoted to king Wan a condition of harmony and happy contentment throughout the kingdom, when the people rejoiced in and readily obeyed their sovereign. At such a time his appointments and any military undertakings would be hailed and supported. The fourth line, undivided, is the lord of the figure, and being close to the fifth or place of dignity, is to be looked on as the minister or chief officer of the ruler. The ruler gives to him his confidence; and all represented by the other lines yield their obedience. Line 1 is weak, and has for its correlate the strong 4. Its subject may well enjoy the happiness of the time. But he cannot contain himself, and proclaims, or boasts of, his satisfaction ;— which is evil. Line 2, though weak, is in its correct position, the centre, moreover, of the lower trigram. Quietly and firmly its subject is able to abide in his place, and exercise a far-seeing discrimination. All is indicative of good fortune. Line 3 is weak, and in an odd place. Immediately below line 4, its subject keeps looking up to the lord of the figure, and depends on him, thinking of doing nothing, but how to enjoy himself. The consequence will be as described, unless he speedily change. The strong subject of line 4 is the agent to whom the happy condition is owing ; and it is only necessary to caution him to maintain his confidence in himself and his purpose, and his adherents and success will continue. Line § is in the ruler’s place; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger. SECT. I. THE SUI HEXAGRAM. 93
2Line § is in the ruler’s place; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger. SECT. I. THE SUI HEXAGRAM. 93 XVII. Tue Sut Hexacram. Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error. 1. The first line, undivided, shows us one changing the object of his pursuit; but if he be firm and correct, there will be good fortune. Going beyond (his own) gate to find associates, he will achieve merit. 2. The second line, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience. 3. The third line, divided, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks ; but it will be advantageous to adhere to what is firm and correct. 4. The fourth line, undivided, shows us one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall ? Hence he is represented as suffering from a chronic complaint, but nevertheless he does not die. See Appendix II on the line. Line 6, at the very top or end of the hexagram, is weak, and its subject is all but lost. Still even for him there is a chance of safety, if he will but change. 94 THE yi KING. TEXT. 5. The fifth line, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune. 6. The topmost line, divided, shows us (that sincerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain. XVII. Sui symbolises the idea of following. It is said to follow Yi, the symbol of harmony and satisfaction. Where there are these conditions men are sure to follow; nor will they follow those in whom they have no complacency. The hexagram includes the cases where one follows others, and where others follow him; and the auspice of great progress and success is due to this flexibility and applicability of it. But in both cases the following must be guided by a reference to what is proper and correct. See the notes on the Thwan and the Great Symbolism. Line 1 is strong, and lord of the lower trigram. The weak lines ought to follow it; but here it is below them, in the lowest place of the figure. This gives rise to the representation of one changing his pursuit. Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations.
3Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations. Line 2 is weak. Its proper correlate is the strong 5; but it prefers to cleave to the line below, instead of waiting to follow 5. Hence the symbolism of the text, the bad omen of which needs not to be mentioned. Line 3 is also weak, but it follows the strong line above it and leaves line 1, reversing the course of 2 ;—with a different issue. It is weak, however, and 4 is not its proper correlate ; hence the conclusion of the paragraph is equivalent to a caution. Line 4 is strong, and in the place of a great minister next the ruler in §. But his having adherents may be injurious to the supreme and sole authority of that ruler, and only a sincere loyalty will save him from error and misfortune. Line g is strong, and in its correct place, with 2 as its proper correlate ; thus producing the auspicious symbolism. The issue of the hexagram is seen in line 6; which represents the ideal of following, directed by the most sincere adherence to SECT. I. THE KO HEXAGRAM. 95 XVIII. Tue Ké Hexacram. Kf indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it. 1. The first line, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end. 2. The second line, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost). 3. The third line, undivided, shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error. 4. The fourth line, divided, shows (a son) viewing what is right. This influence not only extends to men, but also to spiritual beings. ‘The western hill’ is mount Ai, at the foot of which was the original settlement of the house of X4u, in B.C. 1325. The use of the name ‘king’ here brings us down from W4n into the time of king W4Q at least. 96 THE yi KING. TEXT. indulgently the troubles caused by his father. If he go forward, he will find cause to regret it. 5. The fifth line, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work). 6. The sixth line, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.
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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