Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1There will be evil. 4. The fourth line, undivided, shows its subject proceeding very slowly (to help the subject of the first line), who is straitened by the carriage adorned with metal in front of him. There will be occasion for regret, but the end will be good. K/Ai, at the foot of which was the capital of the lords of Kau, seems to take the paragraph out of the sphere of symbolism into that of history. ‘The king’ in it is the last sovereign of Shang; the feudal prince in it is Wan. In line 5 the advance has reached the highest point of dignity, and firm correctness is specially called for. ‘Ascending the steps of a stair’ may intimate, as Af Hsi says, the ease of the advance ; or according to others (the Khang-hsi editors among them), its ceremonious manner. What can the subject of the hexagram want more? He has gained all his wishes, and still he is for going onwards. His advance is blind and foolish; and only the most exact correctness will save him from the consequences. SECT. Il. THE KHWAN HEXAGRAM. 163 5. The fifth line, undivided, shows its subject with his nose and feet cut off. He is straitened by (his ministers in’ their) scarlet aprons. He is leisurely in his movements, however, and is satisfied. It will be well for him to be (as sincere) as in sacrificing (to spiritual beings). 6. The sixth line, divided, shows its subject straitened, as if bound with creepers; or in a high and dangerous position, and saying (to himself), ‘If I move, I shall repent it.’ If he do repent of former errors, there will be good fortune in his going forward. XLVII. The character Khw4n presents us with the picture of a tree within an enclosure; ‘a plant,’ according to Williams, ‘ fading for want of room;’ ‘a tree,’ according to Tai Tung, ‘not allowed to spread its branches.’ However this be, the term conveys the idea of being straitened and distressed ; and this hexagram indicates a state of things in which the order and government that would conduce to the well-being of the country can hardly get the development, which, by skilful management on the part of ‘the great man’ and others, is finally secured for them. Looking at the figure we-see that the two central places are occupied by strong lines; but 2 is confined between 1 and 3, both of which are weak, and 5 (the ruler), as well as 4 (his minister), is covered by the weak 6; all which peculiarities are held to indicate the repression or straitening of good men by bad. For the way in which the same view is derived from the great symbolism, see Appendix II, in loc. The concluding sentence of the Thwan is literally, ‘If he speak, he will not be believed ;’ but the Khang-hsi editors give sufficient reasons for changing one character so as to give the meaning in the translation. ‘Actions,’ not words, are what are required in the case.
2The concluding sentence of the Thwan is literally, ‘If he speak, he will not be believed ;’ but the Khang-hsi editors give sufficient reasons for changing one character so as to give the meaning in the translation. ‘Actions,’ not words, are what are required in the case. The symbolism of ‘ buttocks’ is rather a favourite with the duke of K4u;—‘chacun & son goftt.’ The poor subject of line 1 sitting on a mere stump, which affords him no shelter, is indeed badly off. The line is at the bottom of the trigram indicating peril, and 4, which is its proper correlate, is so circumstanced as not to be able M 2 164 THE yf KING. TEXT. XLVIII. Tue 31nc Hexacram. (Looking at) Zing, (we think of) how (the site of) a town may be changed, while (the fashion of) its to render it help; hence comes the unfavourable auspice. ‘Three years’ is used, as often, for a long time. The three strong lines in the figure (2, 4, and §) are all held to represent ‘superior men ;’ and their being straitened is not in their persons or estates, but in their principles which are denied development. Hence the subject of 2 is straitened while he fares sumptuously. His correlate in 5, though not quite proper, occupies the ruler’s place, and comes to his help. That it is the ruler who comes appears from his red or vermillion knee-covers, different from the scarlet knee-covers worn by nobles, as in paragraph. 5. Let 2 cultivate his sincerity and do the work of the hexagram as if he were sacrificing to spiritual beings; and then, if he keep quiet, all will be well. For ‘a full explanation’ of paragraph 3 AQ Hsf refers his readers to what Confucius is made to say on it in Appendix III, ii, 35. The reader, however, will probably not find much light in that passage. The Khang-hst editors say here :—‘ The subjects of the three divided lines (1, 3, and 6) are all unable to deal aright with the straitened state indicated by the figure. The first is at the bottom, sitting and distressed. The second, occupies the third place, where he may either advance or retreat; and he advances and is distressed. Wounded abroad, he returns to his family, and finds none to receive him; so graphically is there set forth the distress which reckless action brings.’ Line 4 is the proper correlate of 1, but it is a strong line in an even place, and its assistance is given dilatorily. Then 1 is overridden by 2, which is represented by ‘a chariot of metal.’ It is difficult for the subjects of 1 and 4 to come together, and effect much; but 4 is near 5, which is also a strong line. Through a SECT. I. THE 3ING HEXAGRAM. 165 wells undergoes no change. (The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil.
3(The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil. 1. The first line, divided, shows a well so muddy that men will not drink of it; or an old well to which neither birds (nor other creatures) resort. 2. The second line, undivided, shows a well from which by a hole the water escapes and flows away to the shrimps (and such small creatures among the grass), or one the water of which leaks away from a broken basket. 3. The third line, undivided, shows a well, which has been cleared out, but is not used. Our hearts are sorry for this, for the water might be drawn out and used. If the king were (only) intelligent, both he and we might receive the benefit of it. common sympathy, the subject of 5 will have a measure of success. So the symbolism of this line has been explained,—not very satisfactorily. Line 5 is repressed by 6, and pressed on by 4. Above and below its subject is wounded. Especially is he straitened by the minister in 4, with his scarlet knee-covers. But the upper trigram is Tui, with the quality of complacent satisfaction. And this indicates, it is said, that the subject of 5 gets on notwithstanding his straits, especially by his sincerity. This explanation is not more satisfactory than the last. Line 6 is at the top of the figure, where the distress may be supposed to reach its height. Its subject appears bound and on a perilous summit. But his extremity is also his opportunity. He is moved to think of repenting; and if he do repent, and go forward, his doing so will be fortunate. 166 THE Yi KING. TEXT. 4. The fourth line, divided, shows a well, the lining of which is well laid. There will be no error. 5. The fifth line, undivided, shows a clear, limpid well, (the waters from) whose cold spring are (freely) drunk. 6. The topmost line, divided, shows (the water from) the well brought to the top, which is not allowed to be covered. This suggests the idea of sincerity. There will be great good fortune. XLVIII. 3ing, which gives its name to this hexagram, is the symbol of a well. The character originally was pictorial (Ff), intended to represent a portion of land, divided into nine parts, the central portion belonging to the government, and being cultivated by the joint labour of the eight families settled on the other divisions. In the centre of it, moreover, was a well, which was the joint property of all the occupants.
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.
1There will be evil. 4. The fourth line, undivided, shows its subject proceeding very slowly (to help the subject of the first line), who is straitened by the carriage adorned with metal in front of him. There will be occasion for regret, but the end will be good. K/Ai, at the foot of which was the capital of the lords of Kau, seems to take the paragraph out of the sphere of symbolism into that of history. ‘The king’ in it is the last sovereign of Shang; the feudal prince in it is Wan. In line 5 the advance has reached the highest point of dignity, and firm correctness is specially called for. ‘Ascending the steps of a stair’ may intimate, as Af Hsi says, the ease of the advance ; or according to others (the Khang-hsi editors among them), its ceremonious manner. What can the subject of the hexagram want more? He has gained all his wishes, and still he is for going onwards. His advance is blind and foolish; and only the most exact correctness will save him from the consequences. SECT. Il. THE KHWAN HEXAGRAM. 163 5. The fifth line, undivided, shows its subject with his nose and feet cut off. He is straitened by (his ministers in’ their) scarlet aprons. He is leisurely in his movements, however, and is satisfied. It will be well for him to be (as sincere) as in sacrificing (to spiritual beings). 6. The sixth line, divided, shows its subject straitened, as if bound with creepers; or in a high and dangerous position, and saying (to himself), ‘If I move, I shall repent it.’ If he do repent of former errors, there will be good fortune in his going forward. XLVII. The character Khw4n presents us with the picture of a tree within an enclosure; ‘a plant,’ according to Williams, ‘ fading for want of room;’ ‘a tree,’ according to Tai Tung, ‘not allowed to spread its branches.’ However this be, the term conveys the idea of being straitened and distressed ; and this hexagram indicates a state of things in which the order and government that would conduce to the well-being of the country can hardly get the development, which, by skilful management on the part of ‘the great man’ and others, is finally secured for them. Looking at the figure we-see that the two central places are occupied by strong lines; but 2 is confined between 1 and 3, both of which are weak, and 5 (the ruler), as well as 4 (his minister), is covered by the weak 6; all which peculiarities are held to indicate the repression or straitening of good men by bad. For the way in which the same view is derived from the great symbolism, see Appendix II, in loc. The concluding sentence of the Thwan is literally, ‘If he speak, he will not be believed ;’ but the Khang-hsi editors give sufficient reasons for changing one character so as to give the meaning in the translation. ‘Actions,’ not words, are what are required in the case.
2The concluding sentence of the Thwan is literally, ‘If he speak, he will not be believed ;’ but the Khang-hsi editors give sufficient reasons for changing one character so as to give the meaning in the translation. ‘Actions,’ not words, are what are required in the case. The symbolism of ‘ buttocks’ is rather a favourite with the duke of K4u;—‘chacun & son goftt.’ The poor subject of line 1 sitting on a mere stump, which affords him no shelter, is indeed badly off. The line is at the bottom of the trigram indicating peril, and 4, which is its proper correlate, is so circumstanced as not to be able M 2 164 THE yf KING. TEXT. XLVIII. Tue 31nc Hexacram. (Looking at) Zing, (we think of) how (the site of) a town may be changed, while (the fashion of) its to render it help; hence comes the unfavourable auspice. ‘Three years’ is used, as often, for a long time. The three strong lines in the figure (2, 4, and §) are all held to represent ‘superior men ;’ and their being straitened is not in their persons or estates, but in their principles which are denied development. Hence the subject of 2 is straitened while he fares sumptuously. His correlate in 5, though not quite proper, occupies the ruler’s place, and comes to his help. That it is the ruler who comes appears from his red or vermillion knee-covers, different from the scarlet knee-covers worn by nobles, as in paragraph. 5. Let 2 cultivate his sincerity and do the work of the hexagram as if he were sacrificing to spiritual beings; and then, if he keep quiet, all will be well. For ‘a full explanation’ of paragraph 3 AQ Hsf refers his readers to what Confucius is made to say on it in Appendix III, ii, 35. The reader, however, will probably not find much light in that passage. The Khang-hst editors say here :—‘ The subjects of the three divided lines (1, 3, and 6) are all unable to deal aright with the straitened state indicated by the figure. The first is at the bottom, sitting and distressed. The second, occupies the third place, where he may either advance or retreat; and he advances and is distressed. Wounded abroad, he returns to his family, and finds none to receive him; so graphically is there set forth the distress which reckless action brings.’ Line 4 is the proper correlate of 1, but it is a strong line in an even place, and its assistance is given dilatorily. Then 1 is overridden by 2, which is represented by ‘a chariot of metal.’ It is difficult for the subjects of 1 and 4 to come together, and effect much; but 4 is near 5, which is also a strong line. Through a SECT. I. THE 3ING HEXAGRAM. 165 wells undergoes no change. (The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil.
3(The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil. 1. The first line, divided, shows a well so muddy that men will not drink of it; or an old well to which neither birds (nor other creatures) resort. 2. The second line, undivided, shows a well from which by a hole the water escapes and flows away to the shrimps (and such small creatures among the grass), or one the water of which leaks away from a broken basket. 3. The third line, undivided, shows a well, which has been cleared out, but is not used. Our hearts are sorry for this, for the water might be drawn out and used. If the king were (only) intelligent, both he and we might receive the benefit of it. common sympathy, the subject of 5 will have a measure of success. So the symbolism of this line has been explained,—not very satisfactorily. Line 5 is repressed by 6, and pressed on by 4. Above and below its subject is wounded. Especially is he straitened by the minister in 4, with his scarlet knee-covers. But the upper trigram is Tui, with the quality of complacent satisfaction. And this indicates, it is said, that the subject of 5 gets on notwithstanding his straits, especially by his sincerity. This explanation is not more satisfactory than the last. Line 6 is at the top of the figure, where the distress may be supposed to reach its height. Its subject appears bound and on a perilous summit. But his extremity is also his opportunity. He is moved to think of repenting; and if he do repent, and go forward, his doing so will be fortunate. 166 THE Yi KING. TEXT. 4. The fourth line, divided, shows a well, the lining of which is well laid. There will be no error. 5. The fifth line, undivided, shows a clear, limpid well, (the waters from) whose cold spring are (freely) drunk. 6. The topmost line, divided, shows (the water from) the well brought to the top, which is not allowed to be covered. This suggests the idea of sincerity. There will be great good fortune. XLVIII. 3ing, which gives its name to this hexagram, is the symbol of a well. The character originally was pictorial (Ff), intended to represent a portion of land, divided into nine parts, the central portion belonging to the government, and being cultivated by the joint labour of the eight families settled on the other divisions. In the centre of it, moreover, was a well, which was the joint property of all the occupants.
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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