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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1There will be advantage in her maintaining the firm correctness of a solitary widow. 3. The third line, divided, shows the younger sister who was to be married off in a mean position. She returns and accepts an ancillary position. 4. The fourth line, undivided, shows the younger sister who is to be married off protracting the time. She may be late in being married, but the time will come. : 5. The fifth line, divided, reminds us of the marrying of the younger sister of (king) Tt-yi, when the sleeves of her the princess were not equal to those of the (still) younger sister who accompanied her in an inferior capacity. (The case suggests the thought of) the moon almost full. There will be good fortune. 6. The sixth line, divided, shows the young lady bearing the basket, but without anything in it, and the gentleman slaughtering the sheep, but without blood flowing from it. There will be no advantage in any way. LIV. Mei Kwei is a common way of saying that a young lady is married, or, literally, ‘is going home.’ If the order of the characters be reversed, the verb kwei will be transitive, and the phrase will signify ‘the marrying away of a daughter,’ or ‘the giving the young lady in marriage.’ In the name of this hexagram, Kwei is used with this transitive force. But Mei means ‘a younger sister,’ and not merely a young lady or a daughter. Kwei Mei might be equivalent to our ‘giving in marriage ;’ but we shall find SECT. II. THE FANG HEXAGRAM. 183 LV. Tue FAnec Hexacram. F Ang intimates progress and development. When a king has reached the point (which the name denotes) that the special term has a special appropriateness. The Thwan makes the hexagram give a bad auspice concerning its subject ; and for this the following reasons are given :—According to Wan’s symbolism of the trigrams, Tui, the lower trigram here, denotes the youngest daughter, and A4n, the upper trigram, the oldest son. And as the action of the hexagram begins with that of the lower trigram, we have in the figure two violations of propriety. First, the marriage represented is initiated by the lady and her friends. She goes to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched. There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 are all in places not suited to them, quite different from the corresponding lines in the preceding hexagram.
2Second, the parties are unequally matched. There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 are all in places not suited to them, quite different from the corresponding lines in the preceding hexagram. Is then such a marriage as the above, or marriage in general, the theme of the hexagram? I think not. The marriage comes in, as in the preceding essay, by way of illustration. With all the abuses belonging to it as an institution of his country, as will immediately appear, the writer acknowledged it without saying a word in deprecation or correction of those abuses; but from the case he selected he wanted to set forth some principles which should obtain in the relation between a ruler and his ministers. This view is insisted on in Wan Xing’s ‘ New Collection of Comments on the Yi (a. D. 1686).’ A feudal prince was said to marry nine ladies at once. The principal of them was the bride who was to be the proper wife, and she was attended by two others, virgins from her father’s harem; a cousin, and a half-sister, a daughter of her father by another mother of inferior rank. Under line s the younger sister 184 THE yf KING. TEXT. there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon. of the hexagram appears in the inferior position of this half-sister. But the line is strong, indicative in a female of firm virtue. The mean condition and its duties are to be deplored, and give the auspice of lameness; but notwithstanding, the secondary wife will in a measure discharge her service. There will be good fortune. Notwithstanding apparent disadvantages, an able officer may do his ruler good service. Line 2 is strong, and in the centre. The proper correlate is 5, which, however, is weak, and in the place of a strong line. With such a correlate, the able lady in 2 cannot do much in the discharge of her proper work. Butif she think only of her husband, like the widow who will die rather than marry again, such devotion will have its effect and its reward. Though blind of one eye, she yet manages to see. And so devoted loyalty in an officer will compensate for many disadvantages. Line 3 is weak, where it should be strong; and the attribute of pleased satisfaction belonging to Tui culminates in its subject. She turns out to be of so mean a character and such a slave of passion that no one will marry her. She returns and accepts the position of a concubine. Line 4 is strong, where it should be weak; but in the case of a female the indication is not bad. The subject of the line, however, is in no haste. She waits, and the good time will come.
3She returns and accepts the position of a concubine. Line 4 is strong, where it should be weak; but in the case of a female the indication is not bad. The subject of the line, however, is in no haste. She waits, and the good time will come. King Ti-yi has been already mentioned under the fifth line of hexagram 11, and in connexion with some regulation which he made about the marriage of daughters of the royal house. His sister here is honourably mentioned, so as to suggest that the adorning which she preferred was ‘the ornament of the hidden man of the heart.’ The comparison of her to ‘the moon almost full’ I am ready to hail as an instance where the duke of A4u is for once poetical. AA&ng-3ze, however, did not see poetry, but a symbol in it. ‘The moon is not full,’ he says, ‘but only nearly full. <A wife ought not to eclipse her husband!’ However, the sister of Ti-yf gets happily married, as she deserved to do, being represented by the line in the place of honour, having its proper correlate in 2. Line 6 is weak, at the top of the hexagram, and without a proper correlate. Hence its auspice is evil. The marriage-contract is broken, according to AQ Hsi, and does not take effect. The SECT. II. THE FANG HEXAGRAM. 185 1. The first line, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval. 2. The second line, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his ruler’s mind), and there will be good fortune. 3. The third line, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his right arm; but there will be no error, 4. The fourth line, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune. 5. The fifth line, divided, shows its subject bringing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune. 6. The topmost line, divided, shows its subject parties mentioned in the paragraph appear engaged in the temple, offering or sacrificing to the spirits of their ancestors. But the woman’s basket which should contain her offerings (The Shih, I, ii, ode 4) is empty, and the man attempts to perform his part in slaying the victim (The Shih, II, vi, ode 6. 5) without effect. 186 THE yi KING. TEXT.
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 advantage in her maintaining the firm correctness of a solitary widow. 3. The third line, divided, shows the younger sister who was to be married off in a mean position. She returns and accepts an ancillary position. 4. The fourth line, undivided, shows the younger sister who is to be married off protracting the time. She may be late in being married, but the time will come. : 5. The fifth line, divided, reminds us of the marrying of the younger sister of (king) Tt-yi, when the sleeves of her the princess were not equal to those of the (still) younger sister who accompanied her in an inferior capacity. (The case suggests the thought of) the moon almost full. There will be good fortune. 6. The sixth line, divided, shows the young lady bearing the basket, but without anything in it, and the gentleman slaughtering the sheep, but without blood flowing from it. There will be no advantage in any way. LIV. Mei Kwei is a common way of saying that a young lady is married, or, literally, ‘is going home.’ If the order of the characters be reversed, the verb kwei will be transitive, and the phrase will signify ‘the marrying away of a daughter,’ or ‘the giving the young lady in marriage.’ In the name of this hexagram, Kwei is used with this transitive force. But Mei means ‘a younger sister,’ and not merely a young lady or a daughter. Kwei Mei might be equivalent to our ‘giving in marriage ;’ but we shall find SECT. II. THE FANG HEXAGRAM. 183 LV. Tue FAnec Hexacram. F Ang intimates progress and development. When a king has reached the point (which the name denotes) that the special term has a special appropriateness. The Thwan makes the hexagram give a bad auspice concerning its subject ; and for this the following reasons are given :—According to Wan’s symbolism of the trigrams, Tui, the lower trigram here, denotes the youngest daughter, and A4n, the upper trigram, the oldest son. And as the action of the hexagram begins with that of the lower trigram, we have in the figure two violations of propriety. First, the marriage represented is initiated by the lady and her friends. She goes to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched. There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 are all in places not suited to them, quite different from the corresponding lines in the preceding hexagram.
2Second, the parties are unequally matched. There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 are all in places not suited to them, quite different from the corresponding lines in the preceding hexagram. Is then such a marriage as the above, or marriage in general, the theme of the hexagram? I think not. The marriage comes in, as in the preceding essay, by way of illustration. With all the abuses belonging to it as an institution of his country, as will immediately appear, the writer acknowledged it without saying a word in deprecation or correction of those abuses; but from the case he selected he wanted to set forth some principles which should obtain in the relation between a ruler and his ministers. This view is insisted on in Wan Xing’s ‘ New Collection of Comments on the Yi (a. D. 1686).’ A feudal prince was said to marry nine ladies at once. The principal of them was the bride who was to be the proper wife, and she was attended by two others, virgins from her father’s harem; a cousin, and a half-sister, a daughter of her father by another mother of inferior rank. Under line s the younger sister 184 THE yf KING. TEXT. there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon. of the hexagram appears in the inferior position of this half-sister. But the line is strong, indicative in a female of firm virtue. The mean condition and its duties are to be deplored, and give the auspice of lameness; but notwithstanding, the secondary wife will in a measure discharge her service. There will be good fortune. Notwithstanding apparent disadvantages, an able officer may do his ruler good service. Line 2 is strong, and in the centre. The proper correlate is 5, which, however, is weak, and in the place of a strong line. With such a correlate, the able lady in 2 cannot do much in the discharge of her proper work. Butif she think only of her husband, like the widow who will die rather than marry again, such devotion will have its effect and its reward. Though blind of one eye, she yet manages to see. And so devoted loyalty in an officer will compensate for many disadvantages. Line 3 is weak, where it should be strong; and the attribute of pleased satisfaction belonging to Tui culminates in its subject. She turns out to be of so mean a character and such a slave of passion that no one will marry her. She returns and accepts the position of a concubine. Line 4 is strong, where it should be weak; but in the case of a female the indication is not bad. The subject of the line, however, is in no haste. She waits, and the good time will come.
3She returns and accepts the position of a concubine. Line 4 is strong, where it should be weak; but in the case of a female the indication is not bad. The subject of the line, however, is in no haste. She waits, and the good time will come. King Ti-yi has been already mentioned under the fifth line of hexagram 11, and in connexion with some regulation which he made about the marriage of daughters of the royal house. His sister here is honourably mentioned, so as to suggest that the adorning which she preferred was ‘the ornament of the hidden man of the heart.’ The comparison of her to ‘the moon almost full’ I am ready to hail as an instance where the duke of A4u is for once poetical. AA&ng-3ze, however, did not see poetry, but a symbol in it. ‘The moon is not full,’ he says, ‘but only nearly full. <A wife ought not to eclipse her husband!’ However, the sister of Ti-yf gets happily married, as she deserved to do, being represented by the line in the place of honour, having its proper correlate in 2. Line 6 is weak, at the top of the hexagram, and without a proper correlate. Hence its auspice is evil. The marriage-contract is broken, according to AQ Hsi, and does not take effect. The SECT. II. THE FANG HEXAGRAM. 185 1. The first line, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval. 2. The second line, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his ruler’s mind), and there will be good fortune. 3. The third line, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his right arm; but there will be no error, 4. The fourth line, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune. 5. The fifth line, divided, shows its subject bringing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune. 6. The topmost line, divided, shows its subject parties mentioned in the paragraph appear engaged in the temple, offering or sacrificing to the spirits of their ancestors. But the woman’s basket which should contain her offerings (The Shih, I, ii, ode 4) is empty, and the man attempts to perform his part in slaying the victim (The Shih, II, vi, ode 6. 5) without effect. 186 THE yi KING. TEXT.
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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