Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the centre of it, moreover, was a well, which was the joint property of all the occupants. What is said on 8ing might be styled ‘Moralisings on a well,’ or ‘Lessons to be learned from a well for the good order and government of a country.’ What a well is to those in its neighbourhood, and indeed to men in general, that is government to a people. If rulers would only rightly appreciate the principles of government handed down from the good ages of the past, and faithfully apply them to the regulation of the present, they would be blessed themselves and their people with them. In the Thwan we have the well, substantially the same through many changes of society ; a sure source of dependance to men, for their refreshment and for use in their cultivation of the ground. Its form is what I have seen in the plains of northern China; what may be seen among ourselves in many places in Europe. It is deep, and the water is drawn up by a vessel let down from the top; and the value of the well depends on the water being actually raised. And so the principles of government must be actually carried out. Line 1, being weak, and at the very bottom of the figure, suggests, or is made to suggest, the symbolism of it. Many men in authority are like such a well; corrupt, useless, unregarded. Line 2 is strong, and might very well symbolise an active spring, ever feeding the well and, through it, the ground and its cultivators ; but it is in an inappropriate place, and has no proper correlate. SECT, Il. THE KO HEXAGRAM. 167 XLIX. Tue Ko Hexacram. (What takes place as indicated by) Ko is believed in only after it has been accomplished. There will be great progress and success. Advantage will come from being firm and correct. (In that case) occasion for repentance will disappear. 1. The first line, undivided, shows its subject (as if he were) bound with the skin of a yellow ox. Its cool waters cannot be brought to the top. So important is it that the ministers of a dountry should be able and willing rightly to administer its government. In the account of the ancient Shun it is stated that he once saved his life by an opening in the lining of a well. Line 3 is a strong line, in its proper place; and must represent an able minister or officer. But though the well is clear, no use is made of it. I do not find anything in the figure that can be connected with this fact. The author was wise beyond his lines. After the first sentence of the paragraph, the duke of Kau ceases from his function of making emblems ; reflects and moralises. Line 4 is weak, but in its proper place. Its subject is not to be condemned, but neither is he to be praised. He takes care of himself, but does nothing for others. Line 5 is strong, and in its right place. The place is that of the tuler, and suggests the well, full of clear water, which is drawn up, and performs its useful work. Such is the good Head of government to his people.
2He takes care of himself, but does nothing for others. Line 5 is strong, and in its right place. The place is that of the tuler, and suggests the well, full of clear water, which is drawn up, and performs its useful work. Such is the good Head of government to his people. Line 6 is in its proper place, but weak. If the general idea of the figure was different, a bad auspice might be drawn from it. But here we see in it the symbol of the water drawn up, and the top uncovered so that the use of the well is free to all. Then the mention of ‘sincerity’ suggests the inexhaustibleness of the elemental supply. 168 THE yf KING. TEXT. 2. The second line, divided, shows its subject making his changes after some time has passed. Action taken will be fortunate. There will be no error. _ 3. The third line, undivided, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the change (he contemplates) have been three times fully discussed, he will be believed in. 4. The fourth line, undivided, shows occasion for repentance disappearing (from its subject). Let him be believed in; and though he change (existing) ordinances, there will be good fortune. 5. The fifth line, undivided, shows the great man (producing his changes) as the tiger (does when he) changes (his stripes). Before he divines (and proceeds to action), faith has been reposed in him. 6. The sixth line, divided, shows the superior man producing his changes as the leopard (does when he) changes (his spots), while small men change their faces (and show their obedience). To go forward (now) would lead to evil, but there will be good fortune in abiding firm and correct. XLIX. The character called Ko or Keh is used here in the sense of changing. Originally used for the skin of an animal or bird, alive or dead, it received the significance of changing at a very early time. Its earliest appearance, indeed, in the first Book of the Sh, is in that sense. How the transition was made from the idea of a skin or hide to that of change is a subject that need not be entered on here. The author has before him the subject of changes occurring —called for—in the state of the country; it may be on the greatest scale. The necessity of them is recognised, and hints are SECT. II. THE TING HEXAGRAM. 169 L. Tue Tine HeExacram. Ting gives the intimation of great progress and success. 1. The first line, divided, shows the caldron overthrown and its feet turned up. (But) there will be given as to the spirit and manner in which they should be brought about.
3II. THE TING HEXAGRAM. 169 L. Tue Tine HeExacram. Ting gives the intimation of great progress and success. 1. The first line, divided, shows the caldron overthrown and its feet turned up. (But) there will be given as to the spirit and manner in which they should be brought about. For the way in which the notion of change is brought out of the trigrams of the figure, see Appendixes I and II. It is assumed in the Thwan that change is viewed by people generally with suspicion and dislike, and should not be made hastily. When made as a necessity, and its good effects appear, the issues will be great and good. A proved necessity for them beforehand; and a firm correctness in the conduct of them :—these are the conditions by which changes should be regulated. Line 1, at the bottom of the figure, may be taken as denoting change made at too early a period. It has no proper correlate or helper, moreover, above. Hence its subject is represented as tied up, unable to take any action. Line 2, though weak, is in its correct place. It is in the centre also of the trigram Li, signifying brightness and intelligence, and has a proper correlate in the strong 5. Let its subject take action in the way of change. The symbolism of paragraph 3 is twofold. The line is strong, and in the correct position, but it has passed the centre of Sun and is on its outward verge. These conditions may dispose its “subject to reckless and violent changing which would be bad. But if he act cautiously and with due deliberation, he may take action, and he will be believed in. Line 4 is strong, but in the place of a weak line. This might vitiate any action of its subject in the way of change, and give occasion for repentance. But other conditions are intimated that 170 THE Yi KING. TEXT. advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be no error. 2. The second line, undivided, shows the caldron with the things (to he cooked) in it. (If its subject can say), ‘My enémy dislikes me, but he cannot approach me,’ there will be good fortune. 3. The third line, undivided, shows the caldron with (the places of) its ears changed. The progress (of its subject) is (thus) stopped. The fat flesh of the pheasant (which is in the caldron) will not be eaten. But the (genial) rain will come, and the grounds for repentance will disappear. There will be good fortune in the end. 4. The fourth line, undivided, shows the caldron with its feet broken; and its contents, designed for the ruler’s use, overturned and spilt. Its subject will be made to blush for shame. There will be evil.
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.
1In the centre of it, moreover, was a well, which was the joint property of all the occupants. What is said on 8ing might be styled ‘Moralisings on a well,’ or ‘Lessons to be learned from a well for the good order and government of a country.’ What a well is to those in its neighbourhood, and indeed to men in general, that is government to a people. If rulers would only rightly appreciate the principles of government handed down from the good ages of the past, and faithfully apply them to the regulation of the present, they would be blessed themselves and their people with them. In the Thwan we have the well, substantially the same through many changes of society ; a sure source of dependance to men, for their refreshment and for use in their cultivation of the ground. Its form is what I have seen in the plains of northern China; what may be seen among ourselves in many places in Europe. It is deep, and the water is drawn up by a vessel let down from the top; and the value of the well depends on the water being actually raised. And so the principles of government must be actually carried out. Line 1, being weak, and at the very bottom of the figure, suggests, or is made to suggest, the symbolism of it. Many men in authority are like such a well; corrupt, useless, unregarded. Line 2 is strong, and might very well symbolise an active spring, ever feeding the well and, through it, the ground and its cultivators ; but it is in an inappropriate place, and has no proper correlate. SECT, Il. THE KO HEXAGRAM. 167 XLIX. Tue Ko Hexacram. (What takes place as indicated by) Ko is believed in only after it has been accomplished. There will be great progress and success. Advantage will come from being firm and correct. (In that case) occasion for repentance will disappear. 1. The first line, undivided, shows its subject (as if he were) bound with the skin of a yellow ox. Its cool waters cannot be brought to the top. So important is it that the ministers of a dountry should be able and willing rightly to administer its government. In the account of the ancient Shun it is stated that he once saved his life by an opening in the lining of a well. Line 3 is a strong line, in its proper place; and must represent an able minister or officer. But though the well is clear, no use is made of it. I do not find anything in the figure that can be connected with this fact. The author was wise beyond his lines. After the first sentence of the paragraph, the duke of Kau ceases from his function of making emblems ; reflects and moralises. Line 4 is weak, but in its proper place. Its subject is not to be condemned, but neither is he to be praised. He takes care of himself, but does nothing for others. Line 5 is strong, and in its right place. The place is that of the tuler, and suggests the well, full of clear water, which is drawn up, and performs its useful work. Such is the good Head of government to his people.
2He takes care of himself, but does nothing for others. Line 5 is strong, and in its right place. The place is that of the tuler, and suggests the well, full of clear water, which is drawn up, and performs its useful work. Such is the good Head of government to his people. Line 6 is in its proper place, but weak. If the general idea of the figure was different, a bad auspice might be drawn from it. But here we see in it the symbol of the water drawn up, and the top uncovered so that the use of the well is free to all. Then the mention of ‘sincerity’ suggests the inexhaustibleness of the elemental supply. 168 THE yf KING. TEXT. 2. The second line, divided, shows its subject making his changes after some time has passed. Action taken will be fortunate. There will be no error. _ 3. The third line, undivided, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the change (he contemplates) have been three times fully discussed, he will be believed in. 4. The fourth line, undivided, shows occasion for repentance disappearing (from its subject). Let him be believed in; and though he change (existing) ordinances, there will be good fortune. 5. The fifth line, undivided, shows the great man (producing his changes) as the tiger (does when he) changes (his stripes). Before he divines (and proceeds to action), faith has been reposed in him. 6. The sixth line, divided, shows the superior man producing his changes as the leopard (does when he) changes (his spots), while small men change their faces (and show their obedience). To go forward (now) would lead to evil, but there will be good fortune in abiding firm and correct. XLIX. The character called Ko or Keh is used here in the sense of changing. Originally used for the skin of an animal or bird, alive or dead, it received the significance of changing at a very early time. Its earliest appearance, indeed, in the first Book of the Sh, is in that sense. How the transition was made from the idea of a skin or hide to that of change is a subject that need not be entered on here. The author has before him the subject of changes occurring —called for—in the state of the country; it may be on the greatest scale. The necessity of them is recognised, and hints are SECT. II. THE TING HEXAGRAM. 169 L. Tue Tine HeExacram. Ting gives the intimation of great progress and success. 1. The first line, divided, shows the caldron overthrown and its feet turned up. (But) there will be given as to the spirit and manner in which they should be brought about.
3II. THE TING HEXAGRAM. 169 L. Tue Tine HeExacram. Ting gives the intimation of great progress and success. 1. The first line, divided, shows the caldron overthrown and its feet turned up. (But) there will be given as to the spirit and manner in which they should be brought about. For the way in which the notion of change is brought out of the trigrams of the figure, see Appendixes I and II. It is assumed in the Thwan that change is viewed by people generally with suspicion and dislike, and should not be made hastily. When made as a necessity, and its good effects appear, the issues will be great and good. A proved necessity for them beforehand; and a firm correctness in the conduct of them :—these are the conditions by which changes should be regulated. Line 1, at the bottom of the figure, may be taken as denoting change made at too early a period. It has no proper correlate or helper, moreover, above. Hence its subject is represented as tied up, unable to take any action. Line 2, though weak, is in its correct place. It is in the centre also of the trigram Li, signifying brightness and intelligence, and has a proper correlate in the strong 5. Let its subject take action in the way of change. The symbolism of paragraph 3 is twofold. The line is strong, and in the correct position, but it has passed the centre of Sun and is on its outward verge. These conditions may dispose its “subject to reckless and violent changing which would be bad. But if he act cautiously and with due deliberation, he may take action, and he will be believed in. Line 4 is strong, but in the place of a weak line. This might vitiate any action of its subject in the way of change, and give occasion for repentance. But other conditions are intimated that 170 THE Yi KING. TEXT. advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be no error. 2. The second line, undivided, shows the caldron with the things (to he cooked) in it. (If its subject can say), ‘My enémy dislikes me, but he cannot approach me,’ there will be good fortune. 3. The third line, undivided, shows the caldron with (the places of) its ears changed. The progress (of its subject) is (thus) stopped. The fat flesh of the pheasant (which is in the caldron) will not be eaten. But the (genial) rain will come, and the grounds for repentance will disappear. There will be good fortune in the end. 4. The fourth line, undivided, shows the caldron with its feet broken; and its contents, designed for the ruler’s use, overturned and spilt. Its subject will be made to blush for shame. There will be evil.
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.
No commentary for this page.