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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The weak 2 responds correctly to the strong 5, and both are central. The purpose therefore is symbolled as in the text. The ‘yellow’ colour of the ox is introduced because of its being ‘correct,’ and of a piece with the central place of the line. Line 3 has no proper correlate in 6; and its subject allows himself to be entangled and impeded by the subjects of 1 and 2. , He is too familiar with them, and they presume, and fetter his movements ;—compare Analects, 17. 45. He should keep them at a distance. Line 4 has a correlate in 1, and is free to exercise the decision belonging to its subject. The line is the first in AAien, symbolic of strength. In the Shfi IV, v, Section 2. 9, the worthy ft Yin is made to say, ‘The minister will not for favour or gain continue in an office whose work is done;’ and the Khang-hsf editors refer to his words as an illustration of what is said on line 5. It has its correlate in 2, and its subject carries out the purpose to retire ‘in an admirable way.’ Line 6 is strong, and with no correlate to detain it in 3. Its subject vigorously and happily carries out the idea of the hexagram, | K 130 THE yi KING. TEXT. 1. The first line, undivided, shows its subject manifesting his strength in his toes. But advance will lead to evil,—most certainly. 2. The second line, undivided, shows that with firm correctness there will be good fortune. 3. The third line, undivided, shows, in the case of a small man, one using all his strength; and in the case of a superior man, one whose rule is not to do so. Even with firm correctness the position would be perilous. (The exercise of strength in it might be compared to the case of) a ram butting against a fence, and getting his horns entangled. 4. The fourth line, undivided, shows (a case in which) firm correctness leads to good fortune, and occasion for repentance disappears. (We see) the fence opened without the horns being entangled. The strength is like that in the wheel-spokes of a large waggon. 5. The fifth line, divided, shows one who loses his ram(-like strength) in the ease of his position. _(But) there will be no occasion for repentance. 6. The sixth line, divided, shows (one who may be compared to) the ram butting against the fence, and unable either to retreat, or to advance as he wovld fain do. There will not be advantage in any respect; but if he realise the difficulty (of his position), there will be good fortune. XXXIV. The strong lines predominate in TA Awang. It suggested to king W&n a state or condition of things in which there was abundance of strength and vigour. Was strength aloné enough for the conduct of affairs? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it. SECT. II. THE 3IN HEXAGRAM. ° 131 XXXV. Tue 31n HExacrRaM.
2Was strength aloné enough for the conduct of affairs? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it. SECT. II. THE 3IN HEXAGRAM. ° 131 XXXV. Tue 31n HExacrRaM. In 3in we see a prince who secures the tranquillity (of the people) presented on that account with numerous horses (by the king), and three times in a day received at interviews. This is the lesson of the hexagram, as sententiously expressed in the Thwan. Line 1 is strong, in its correct place, and also the first line in Khien, the hexagram of strength, and the first line in T4 Kwang. The idea of the figure might seem to be concentrated in it; and hence we have it symbolised by ‘strength in the toes,’ or ‘advancing.’ But such a measure is too bold to be undertaken by one in the lowest place, and moreover there is no proper correlate in 4. Hence comes the evil auspice. Line 2 is strong, but the strength is tempered by its being in an even place, instead of being excited by it, as might be feared. Then the place is that in the centre. With firm correctness there will be good fortune. Line 3 is strong, and in its proper place. It is at the top moreover of Xhien. A small man so symbolled will use his strength to the utmost; but not so the superior man. For him the position is beyond the safe middle, and he will be cautious ; and not injure himself, like the ram, by exerting his strength. Line 4 is still strong, but in the place of a weak line ; and this gives occasion to the cautions with which the symbolism commences. The subject of the line going forward thus cautiously, his strength will produce good effects, such as are described. Line 5 is weak, and occupies a central place. Its subject will cease therefore to exert his strength; but this hexagram does not forbid the employment of strength, but would only control and ° K 2 132 THE yi KING. TEXT, 1. The first line, divided, shows one wishing to advance, and (at the same time) kept back. Let him be firm and correct, and there will be good fortune. If trust be not reposed in him, let him maintain a large and generous mind, and there will be no error. 2. The second line, divided, shows its subject with the appearance of advancing, and yet of being sorrowful. If he be firm and correct, there will be good fortune. He will receive this great blessing from his grandmother. 3. The third line, divided, shows its subject trusted by all (around him). All occasion for repentance will disappear. 4. The fourth line, undivided, shows its subject with the appearance of advancing, but like a marmot. However firm and correct he may be, the position is one of peril. 5. The fifth line, divided, shows how all occasion for repentance disappears (from its subject). (But) let him not concern himself about whether he shall fail or succeed. To advance will be fortunate, and in every way advantageous.
3However firm and correct he may be, the position is one of peril. 5. The fifth line, divided, shows how all occasion for repentance disappears (from its subject). (But) let him not concern himself about whether he shall fail or succeed. To advance will be fortunate, and in every way advantageous. 6. The topmost line, undivided, shows one ad- vancing his horns. But he only uses them to punish the (rebellious people of his own) city. The position direct it. All that is said about him is that he will give no occasion for repentance. Line 6 being at the top of X4n, the symbol of movement, and at the top of T& Kwang, its subject may be expected to be active in exerting his strength; and through his weakness, the result would be as described. But he becomes conscious of his weakness, reflects and rests, and good fortune results, as he desists from the prosecution of his unwise efforts, SECT. 11. THE 3IN HEXAGRAM. 133 is perilous, but there will be good fortune. (Yet) however firm and correct he may be, there will be occasion for regret. XXXV. The Thwan of this hexagram expresses its subject more fully and plainly than that of any of the previous thirty-four. It is about a feudal prince whose services to the country have made him acceptable to his king. The king’s favour has been shown to him by gifts and personal attentions such as form the theme of more than one ode in the Shih; see especially III, iii, 7. The symbolism of the lines dimly indicates the qualities of such a prince. Sin means ‘to advance.’ Hexagrams 46 and 53 agree with this in being called by names that indicate progress and advance. The advance in Qin is like that of the sun, ‘the shining light, shining more and more to the perfect day.’ Line 1 is weak, and in the lowest place, and its correlate in 4 is neither central nor in its correct position. This indicates the small and obstructed beginnings of his subject. But by his firm correctness he pursues the way to good fortune; and though the king does not yet believe in him, he the more pursues his noble course.
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 weak 2 responds correctly to the strong 5, and both are central. The purpose therefore is symbolled as in the text. The ‘yellow’ colour of the ox is introduced because of its being ‘correct,’ and of a piece with the central place of the line. Line 3 has no proper correlate in 6; and its subject allows himself to be entangled and impeded by the subjects of 1 and 2. , He is too familiar with them, and they presume, and fetter his movements ;—compare Analects, 17. 45. He should keep them at a distance. Line 4 has a correlate in 1, and is free to exercise the decision belonging to its subject. The line is the first in AAien, symbolic of strength. In the Shfi IV, v, Section 2. 9, the worthy ft Yin is made to say, ‘The minister will not for favour or gain continue in an office whose work is done;’ and the Khang-hsf editors refer to his words as an illustration of what is said on line 5. It has its correlate in 2, and its subject carries out the purpose to retire ‘in an admirable way.’ Line 6 is strong, and with no correlate to detain it in 3. Its subject vigorously and happily carries out the idea of the hexagram, | K 130 THE yi KING. TEXT. 1. The first line, undivided, shows its subject manifesting his strength in his toes. But advance will lead to evil,—most certainly. 2. The second line, undivided, shows that with firm correctness there will be good fortune. 3. The third line, undivided, shows, in the case of a small man, one using all his strength; and in the case of a superior man, one whose rule is not to do so. Even with firm correctness the position would be perilous. (The exercise of strength in it might be compared to the case of) a ram butting against a fence, and getting his horns entangled. 4. The fourth line, undivided, shows (a case in which) firm correctness leads to good fortune, and occasion for repentance disappears. (We see) the fence opened without the horns being entangled. The strength is like that in the wheel-spokes of a large waggon. 5. The fifth line, divided, shows one who loses his ram(-like strength) in the ease of his position. _(But) there will be no occasion for repentance. 6. The sixth line, divided, shows (one who may be compared to) the ram butting against the fence, and unable either to retreat, or to advance as he wovld fain do. There will not be advantage in any respect; but if he realise the difficulty (of his position), there will be good fortune. XXXIV. The strong lines predominate in TA Awang. It suggested to king W&n a state or condition of things in which there was abundance of strength and vigour. Was strength aloné enough for the conduct of affairs? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it. SECT. II. THE 3IN HEXAGRAM. ° 131 XXXV. Tue 31n HExacrRaM.
2Was strength aloné enough for the conduct of affairs? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it. SECT. II. THE 3IN HEXAGRAM. ° 131 XXXV. Tue 31n HExacrRaM. In 3in we see a prince who secures the tranquillity (of the people) presented on that account with numerous horses (by the king), and three times in a day received at interviews. This is the lesson of the hexagram, as sententiously expressed in the Thwan. Line 1 is strong, in its correct place, and also the first line in Khien, the hexagram of strength, and the first line in T4 Kwang. The idea of the figure might seem to be concentrated in it; and hence we have it symbolised by ‘strength in the toes,’ or ‘advancing.’ But such a measure is too bold to be undertaken by one in the lowest place, and moreover there is no proper correlate in 4. Hence comes the evil auspice. Line 2 is strong, but the strength is tempered by its being in an even place, instead of being excited by it, as might be feared. Then the place is that in the centre. With firm correctness there will be good fortune. Line 3 is strong, and in its proper place. It is at the top moreover of Xhien. A small man so symbolled will use his strength to the utmost; but not so the superior man. For him the position is beyond the safe middle, and he will be cautious ; and not injure himself, like the ram, by exerting his strength. Line 4 is still strong, but in the place of a weak line ; and this gives occasion to the cautions with which the symbolism commences. The subject of the line going forward thus cautiously, his strength will produce good effects, such as are described. Line 5 is weak, and occupies a central place. Its subject will cease therefore to exert his strength; but this hexagram does not forbid the employment of strength, but would only control and ° K 2 132 THE yi KING. TEXT, 1. The first line, divided, shows one wishing to advance, and (at the same time) kept back. Let him be firm and correct, and there will be good fortune. If trust be not reposed in him, let him maintain a large and generous mind, and there will be no error. 2. The second line, divided, shows its subject with the appearance of advancing, and yet of being sorrowful. If he be firm and correct, there will be good fortune. He will receive this great blessing from his grandmother. 3. The third line, divided, shows its subject trusted by all (around him). All occasion for repentance will disappear. 4. The fourth line, undivided, shows its subject with the appearance of advancing, but like a marmot. However firm and correct he may be, the position is one of peril. 5. The fifth line, divided, shows how all occasion for repentance disappears (from its subject). (But) let him not concern himself about whether he shall fail or succeed. To advance will be fortunate, and in every way advantageous.
3However firm and correct he may be, the position is one of peril. 5. The fifth line, divided, shows how all occasion for repentance disappears (from its subject). (But) let him not concern himself about whether he shall fail or succeed. To advance will be fortunate, and in every way advantageous. 6. The topmost line, undivided, shows one ad- vancing his horns. But he only uses them to punish the (rebellious people of his own) city. The position direct it. All that is said about him is that he will give no occasion for repentance. Line 6 being at the top of X4n, the symbol of movement, and at the top of T& Kwang, its subject may be expected to be active in exerting his strength; and through his weakness, the result would be as described. But he becomes conscious of his weakness, reflects and rests, and good fortune results, as he desists from the prosecution of his unwise efforts, SECT. 11. THE 3IN HEXAGRAM. 133 is perilous, but there will be good fortune. (Yet) however firm and correct he may be, there will be occasion for regret. XXXV. The Thwan of this hexagram expresses its subject more fully and plainly than that of any of the previous thirty-four. It is about a feudal prince whose services to the country have made him acceptable to his king. The king’s favour has been shown to him by gifts and personal attentions such as form the theme of more than one ode in the Shih; see especially III, iii, 7. The symbolism of the lines dimly indicates the qualities of such a prince. Sin means ‘to advance.’ Hexagrams 46 and 53 agree with this in being called by names that indicate progress and advance. The advance in Qin is like that of the sun, ‘the shining light, shining more and more to the perfect day.’ Line 1 is weak, and in the lowest place, and its correlate in 4 is neither central nor in its correct position. This indicates the small and obstructed beginnings of his subject. But by his firm correctness he pursues the way to good fortune; and though the king does not yet believe in him, he the more pursues his noble course.
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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