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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The ‘ thicket of thorns’ is taken as a metaphor for a prison; but if the expression has a history, I have been unable to find it. SECT. I. THE Li HEXAGRAM. 121 Let (its subject) also nourish (a docility like that of) the cow, and there will be good fortune. 1. The first line, undivided, shows one ready to move with confused steps. But he treads at the same time reverently, and there will be no mistake. 2. The second line, divided, shows its subject in his place in yellow. There will be great good fortune. 3. The third line, undivided, shows its subject in a position like that of the declining sun. Instead of playing on his instrument of earthenware, and singing to it, he utters the groans of an old man of eighty. There will be evil. 4. The fourth line, undivided, shows the manner of its subject's coming. How abrupt it is, as with fire, with death, to be rejected (by all)! 5. The fifth line, divided, shows its subject as one with tears flowing in torrents, and groaning in sorrow. There will be good fortune. XXX. Lf is the name of the trigram representing fire and light, and the sun as the source of both of these. Its virtue or attribute is brightness, and by a natural metaphor intelligence. But Li has also the meaning of inhering in, or adhering to, being attached to. Both these significations occur in connexion with the hexagram, and make it difficult to determine what was the subject of it in the minds of the authors. If we take the whole figure as expressing the subject, we have, as in the treatise on the Thwan, ‘a double brightness,’ a phrase which is understood to denominate the ruler. If we take the two central lines as indicating the subject, we have weakness, dwelling with strength above and below. In either case there are required from the subject a strict adherence to what is correct, and a docile humility. On the second member of the Thwan AAang- 3ze says :—‘ The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely to 122 THE Yi KING. TEXT. 6. The topmost line, undivided, shows the king employing its subject in his punitive expeditions. Achieving admirable (merit), he breaks (only) the chiefs (of the rebels). Where his prisoners were not their associates, he does not punish. There will be no error. what is correct, he must be able to act in obedience to it, as docile as a cow, and then there will be good fortune.’ Line 1 is strong, and at the bottom of the trigram for fire, the nature of which is to ascend. Its subject therefore will move upwards, and is in danger of doing so coarsely and vehemently. But the lowest line has hardly entered into the action of the figure, and this consideration operates to make him reverently careful of his movements; and there is no error. Line 2 is weak, and occupies the centre. Yellow is one of the five correct colours, and here symbolises the correct course to which the subject of the line adheres.
2Line 2 is weak, and occupies the centre. Yellow is one of the five correct colours, and here symbolises the correct course to which the subject of the line adheres. Line 3 is at the top of the lower trigram, whose light may be considered exhausted, and suggests the symbol of the declining sun. The subject of the line should accept the position, and resign himself to the ordinary amusements which are mentioned, but he groans and mourns instead. His strength interferes with the lowly contentment which he should cherish. The strength of line 4, and its being in an even place, make its subject appear in this unseemly manner, disastrous to himself. Line 5 is in the place of honour, and central. But it is weak, as is its correlate. Its position between the strong 4 and 6 fills its subject with anxiety and apprehension, that express themselves as is described. But such demonstrations are a proof of his inward adherence to right and his humility. There will be good fortune. Line 6, strong and at the top of the figure, has the intelligence denoted by its trigrams in the highest degree, and his own proper vigour. Through these his achievements are great, but his generous consideration is equally conspicuous, and he falls into no error. SECT. IT. THE HSIEN HEXAGRAM. 123 TEXT. SECTION II. XXXI. Tue Hsten Hexacram. Hsien indicates that, (on the fulfilment of the conditions implied in it), there will be free course and success. Its advantageousness will depend on the being firm and correct, (as) in marrying a young lady. There will be good fortune. 1. The first line, divided, shows one moving his great toes. 2. The second line, divided, shows one moving the calves of his leg. There will be evil. If he abide (quiet in his place), there will be good fortune. 3. The third line, undivided, shows one moving his thighs, and keeping close hold of those whom he follows. Going forward (in this way) will cause regret. 4. The fourth line, undivided, shows that firm correctness which will lead to good fortune, and prevent all occasion for repentance. If its subject be unsettled in his movements, (only) his friends will follow his purpose. 5. The fifth line, undivided, shows one moving the flesh along the spine above the heart. There will be no occasion for repentance. 124 THE Yi KING. TEXT. 6. The sixth line, divided, shows one moving his jaws and tongue.
35. The fifth line, undivided, shows one moving the flesh along the spine above the heart. There will be no occasion for repentance. 124 THE Yi KING. TEXT. 6. The sixth line, divided, shows one moving his jaws and tongue. XXXI. With the 31st hexagram commences the Second Section of the Text. It is difficult to say why any division of the hexagrams should be made here, for the student tries in vain to discover any continuity in the thoughts of the author that is now broken. The First Section does not contain a class of subjects different from those which we find in the Second. That the division was made, however, at a very early time, appears from the sixth Appendix on the Sequence of the Hexagrams, where the writer sets forth an analogy between the first and second figures, representing heaven and earth, as the originators of all things, and this figure and the next, representing (each of them) husband and wife, as the originators of all the social relations. This, however, is far from carrying conviction to my mind. The division of the Text of the Yi into two sections is a fact of which 1 am unable to give a satisfactory account. Hsien, as explained in the treatise on the Thwan, has here the meaning of mutual influence, and the duke of Xau, on the various lines, always uses Kan for it in the sense of ‘ moving’ or ‘ influencing to movement or action.’ This is to my mind the subject of the hexagram considered as an essay,—‘ Influence; the different ways of bringing it to bear, and their issues.’ The Chinese character called hsien is RO the graphic symbol for ‘all, together, jointly.’ Kan, the symbol for ‘influencing,’ has hsien in it as its phonetic constituent (though the changes in pronunciation make it hard for an English reader to appreciate this), with the addition of hsin, the symbol for ‘the heart.’ Thus i kan, ‘to affect or influence,’ = XK + VAY ; and it may have been that while the name or word was used with the significance of ‘influencing,’ the %) was purposely dropt from it, to indicate the most important element in the thing,—the absence of all purpose or motive. I venture to think that this would have been a device worthy of a diviner. . With regard to the idea of husband and wife being in the teaching of the hexagram, it is derived from the more recent symbolism of the eight trigrams ascribed to king Wan, and exhibited on p. 33 and plate III. The more ancient usage of them is given in the paragraph on the Great Symbolism of Appendix II. The figure consists of Kin (=="=), ‘the youngest son,’ and over it Tui (===>), ‘the youngest daughter.’ These are in ‘happy union.’ SECT. II. THE HANG HEXAGRAM. 125 XXXII. Tue HAnc HeExacram. Hang indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous. 1. The first line, divided, shows its subject deeply (desirous) of long continuance. Even with firm
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.
1The ‘ thicket of thorns’ is taken as a metaphor for a prison; but if the expression has a history, I have been unable to find it. SECT. I. THE Li HEXAGRAM. 121 Let (its subject) also nourish (a docility like that of) the cow, and there will be good fortune. 1. The first line, undivided, shows one ready to move with confused steps. But he treads at the same time reverently, and there will be no mistake. 2. The second line, divided, shows its subject in his place in yellow. There will be great good fortune. 3. The third line, undivided, shows its subject in a position like that of the declining sun. Instead of playing on his instrument of earthenware, and singing to it, he utters the groans of an old man of eighty. There will be evil. 4. The fourth line, undivided, shows the manner of its subject's coming. How abrupt it is, as with fire, with death, to be rejected (by all)! 5. The fifth line, divided, shows its subject as one with tears flowing in torrents, and groaning in sorrow. There will be good fortune. XXX. Lf is the name of the trigram representing fire and light, and the sun as the source of both of these. Its virtue or attribute is brightness, and by a natural metaphor intelligence. But Li has also the meaning of inhering in, or adhering to, being attached to. Both these significations occur in connexion with the hexagram, and make it difficult to determine what was the subject of it in the minds of the authors. If we take the whole figure as expressing the subject, we have, as in the treatise on the Thwan, ‘a double brightness,’ a phrase which is understood to denominate the ruler. If we take the two central lines as indicating the subject, we have weakness, dwelling with strength above and below. In either case there are required from the subject a strict adherence to what is correct, and a docile humility. On the second member of the Thwan AAang- 3ze says :—‘ The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely to 122 THE Yi KING. TEXT. 6. The topmost line, undivided, shows the king employing its subject in his punitive expeditions. Achieving admirable (merit), he breaks (only) the chiefs (of the rebels). Where his prisoners were not their associates, he does not punish. There will be no error. what is correct, he must be able to act in obedience to it, as docile as a cow, and then there will be good fortune.’ Line 1 is strong, and at the bottom of the trigram for fire, the nature of which is to ascend. Its subject therefore will move upwards, and is in danger of doing so coarsely and vehemently. But the lowest line has hardly entered into the action of the figure, and this consideration operates to make him reverently careful of his movements; and there is no error. Line 2 is weak, and occupies the centre. Yellow is one of the five correct colours, and here symbolises the correct course to which the subject of the line adheres.
2Line 2 is weak, and occupies the centre. Yellow is one of the five correct colours, and here symbolises the correct course to which the subject of the line adheres. Line 3 is at the top of the lower trigram, whose light may be considered exhausted, and suggests the symbol of the declining sun. The subject of the line should accept the position, and resign himself to the ordinary amusements which are mentioned, but he groans and mourns instead. His strength interferes with the lowly contentment which he should cherish. The strength of line 4, and its being in an even place, make its subject appear in this unseemly manner, disastrous to himself. Line 5 is in the place of honour, and central. But it is weak, as is its correlate. Its position between the strong 4 and 6 fills its subject with anxiety and apprehension, that express themselves as is described. But such demonstrations are a proof of his inward adherence to right and his humility. There will be good fortune. Line 6, strong and at the top of the figure, has the intelligence denoted by its trigrams in the highest degree, and his own proper vigour. Through these his achievements are great, but his generous consideration is equally conspicuous, and he falls into no error. SECT. IT. THE HSIEN HEXAGRAM. 123 TEXT. SECTION II. XXXI. Tue Hsten Hexacram. Hsien indicates that, (on the fulfilment of the conditions implied in it), there will be free course and success. Its advantageousness will depend on the being firm and correct, (as) in marrying a young lady. There will be good fortune. 1. The first line, divided, shows one moving his great toes. 2. The second line, divided, shows one moving the calves of his leg. There will be evil. If he abide (quiet in his place), there will be good fortune. 3. The third line, undivided, shows one moving his thighs, and keeping close hold of those whom he follows. Going forward (in this way) will cause regret. 4. The fourth line, undivided, shows that firm correctness which will lead to good fortune, and prevent all occasion for repentance. If its subject be unsettled in his movements, (only) his friends will follow his purpose. 5. The fifth line, undivided, shows one moving the flesh along the spine above the heart. There will be no occasion for repentance. 124 THE Yi KING. TEXT. 6. The sixth line, divided, shows one moving his jaws and tongue.
35. The fifth line, undivided, shows one moving the flesh along the spine above the heart. There will be no occasion for repentance. 124 THE Yi KING. TEXT. 6. The sixth line, divided, shows one moving his jaws and tongue. XXXI. With the 31st hexagram commences the Second Section of the Text. It is difficult to say why any division of the hexagrams should be made here, for the student tries in vain to discover any continuity in the thoughts of the author that is now broken. The First Section does not contain a class of subjects different from those which we find in the Second. That the division was made, however, at a very early time, appears from the sixth Appendix on the Sequence of the Hexagrams, where the writer sets forth an analogy between the first and second figures, representing heaven and earth, as the originators of all things, and this figure and the next, representing (each of them) husband and wife, as the originators of all the social relations. This, however, is far from carrying conviction to my mind. The division of the Text of the Yi into two sections is a fact of which 1 am unable to give a satisfactory account. Hsien, as explained in the treatise on the Thwan, has here the meaning of mutual influence, and the duke of Xau, on the various lines, always uses Kan for it in the sense of ‘ moving’ or ‘ influencing to movement or action.’ This is to my mind the subject of the hexagram considered as an essay,—‘ Influence; the different ways of bringing it to bear, and their issues.’ The Chinese character called hsien is RO the graphic symbol for ‘all, together, jointly.’ Kan, the symbol for ‘influencing,’ has hsien in it as its phonetic constituent (though the changes in pronunciation make it hard for an English reader to appreciate this), with the addition of hsin, the symbol for ‘the heart.’ Thus i kan, ‘to affect or influence,’ = XK + VAY ; and it may have been that while the name or word was used with the significance of ‘influencing,’ the %) was purposely dropt from it, to indicate the most important element in the thing,—the absence of all purpose or motive. I venture to think that this would have been a device worthy of a diviner. . With regard to the idea of husband and wife being in the teaching of the hexagram, it is derived from the more recent symbolism of the eight trigrams ascribed to king Wan, and exhibited on p. 33 and plate III. The more ancient usage of them is given in the paragraph on the Great Symbolism of Appendix II. The figure consists of Kin (=="=), ‘the youngest son,’ and over it Tui (===>), ‘the youngest daughter.’ These are in ‘happy union.’ SECT. II. THE HANG HEXAGRAM. 125 XXXII. Tue HAnc HeExacram. Hang indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous. 1. The first line, divided, shows its subject deeply (desirous) of long continuance. Even with firm
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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