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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Khang-hst editors say that it is very difficult to understand what is said under line 3; and many critics suppose that a negative has dropt out, and that we should really read that ‘it will not be advantageous to try and cross the great stream.’ Line 4, though strong, is in an even place; and this might vitiate the endeavours of its subject to bring about a better state of things. But he is firm and correct. He is in the fourth place moreover, and immediately above there is his ruler, represented by a weak line, humble therefore, and prepared to welcome his endeavours. Let him exert himself vigorously and long, as Kéo 3ung did in his [16] P 210 THE Yi KING. TEXT. fidence, till he (is like the fox who) gets his head immersed, it will fail of what is right. famous expedition (see last hexagram, line 3), and he will make progress and have success. Expeditions beyond the frontiers in those days were not very remote. Intercourse was kept up between the army and the court. Rewards, distinctions, and whatever was necessary to encourage the army, were often sent to it. Line 5 is weak, in an odd place. But its subject is the ruler, humble and supported by the subject of the strong 2; and hence the auspice is very good. The subject of line 6, when the work of the hexagram has been done, appears disposed to remain quiet in the confidence of his own power, but enjoying himself; and thereby he will do right. If, on the contrary, he will go on to exert his powers, and play with the peril of the situation, the issue will be bad. THE APPENDIXES, P2 Digitized by Google THE APPENDIXES. ° APPENDIX I. Treatise on the Thwan, or king W&n’s Explanations of the v entire Hexagrams. Section I. I. 1. Vast is the ‘great and originating (power)’ indicated by Khien! All things owe to it their beginning :—it contains all the meaning belonging to (the name) heaven. 2. The clouds move and the rain is distributed ; the various things appear in their developed forms. 3. (The sages) grandly understand (the connexion between) the end and the beginning, and how (the indications of) the six lines (in the hexagram) are accomplished, (each) in its season. (Accordingly) they mount (the carriage) drawn by those six dragons at the proper times, and drive through the sky. 4. The method of X4ien is to change and transform, so that everything obtains its correct nature as appointed (by the mind of Heaven); and (thereafter the conditions of) great harmony are preserved in union. The result is ‘what is advantageous, and correct and firm.’ 5. (The sage) appears aloft, high above all things, and the myriad states all enjoy repose. The name Thwan, and the meaning of the character so-called, C are sufficiently established. The Thwan are king Wan’s expla- nations of the entire hexagrams. It seems impossible now to 214 THE APPENDIXES. SECT. I.
2The name Thwan, and the meaning of the character so-called, C are sufficiently established. The Thwan are king Wan’s expla- nations of the entire hexagrams. It seems impossible now to 214 THE APPENDIXES. SECT. I. II. 1. Complete is the ‘great and originating (capacity)’ indicated by Khwan! All things owe to it their birth ;—it receives obediently the influences of Heaven. 2. KhwéAn, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of AZien). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. 3. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm :—such is the course of the superior man. ascertain how the character arose, and how it was named Thwan. The treatise on the Thwan is ascribed to Confucius; and I have considered in the Introduction, p. 30, whether the tradition to this effect may to any extent be admitted. I. The hexagram Xhien is made up of six undivided lines, or of the trigram A ien, FQ-hsf’s symbol for heaven, repeated. The Thwan does not dwell upon this, but starts, in its exposition, from the word ‘heaven,’ supposing that the hexagram represented all the meaning which had ever been intended by that term. In paragraphs 1, 2, 4 the four attributes in Wan’s Text (2 being occupied with the second, though it is not expressly named) are illustrated by the phenomena taking place in the physical world. In paragraphs 3 and 5, the subject is the sage. He is not named indeed; and Khung Ying-ta (a. p. 574-648) does not introduce him till paragraph 5, when the meaning necessitates the presence of a human agent, who rules in the world of men as heaven does in that of nature. The ‘connexion between the end and the beginning,’ which he sees, is that of cause and effect in the operations of nature and the course of human affairs. The various steps in that course are symbolised by the lines of the hexagram ; and the ideal sage, conducting his ideal government, taking his measures accordingly, is represented as driving through the sky in a carriage drawn by six dragons. AQ Hs? extravagantly says that ‘the sage is Heaven, and Heaven is the sage;’ but there is nothing like this in the text. HEX. 3. APPENDIX I. 215 4. ‘If he take the initiative, he goes astray :'—he misses, that is, his proper course. ‘If he follow,’ he is docile, and gets into his regular (course). ‘In the south-west he will get friends ’—he will be walking with those of his own class. ‘In the north-east he will lose friends :'—but in the end there will be ground for congratulation. 5. ‘The good fortune arising from resting in firm- ness’ corresponds to the unlimited capacity of the earth. III. 1. In Kun we have the strong (Aien) and the weak (Khw&n) commencing their intercourse, and difficulties arising.
35. ‘The good fortune arising from resting in firm- ness’ corresponds to the unlimited capacity of the earth. III. 1. In Kun we have the strong (Aien) and the weak (Khw&n) commencing their intercourse, and difficulties arising. 2. Movement in the midst of peril gives rise to ‘great progress and success, (through) firm correctness.’ 3. By the action of the thunder and rain, (which II. As the writer in expounding the Thwan of hexagram 1 starts from the word ‘heaven,’ so here he does so from the symbolic meaning attached to ‘earth.’ What I have said on the Text about the difference with which the same attributes are ascribed to Khien and KhwaAn, appears clearly in paragraph 1. Itis the difference expressed by the words that I have supplied,—‘ power ’ and ‘capacity.’ Khien originates; Khw&n produces, or gives birth to what has been originated. The ‘ penetrating,’ or developing ability of Khw4n, as displayed in the processes of growth, is the subject of paragraph 2. ‘The brightness’ refers to the beauty that shines forth in the vegetable and animal worlds. Paragraph 3 treats of the symbol of the ‘mare,’ to lead the mind to the course of ‘the superior man,’ the good and faithful minister and servant. See the note, corresponding to paragraph 4, onthe Text. ‘ Resting in firmness’ is the normal course of Khw&in. Where it is pursued, the good effect will be great, great as the unlimited capacity of the earth. 216 THE APPENDIXES. SECT. I. are symbols of Xn and Khan), all (between heaven and earth) is filled up. But the condition of the time is full of irregularity and obscurity. Feudal princes should be established, but the feeling that rest and peace have been secured should not be indulged (even then). IV. 1. In Mang we have (the trigram for) a mountain, and below it that of a rugged defile with a stream in it. The conditions of peril and arrest III. Xun is made up of the trigrams Kan and Khan; but according to the views on king Wan’s arrangement of the trigrams, as set forth especially in Appendix V, chap. 14, the six others come from Ahien and Khwé8n, and are said to be their children. On the first application of Khwan to Xhien, there results K4n, the first line of Kien taking the place of the last of Khw&n; and on the second application, there results Khan, the middle line of Khien taking the place of that of Khwan. McClatchie renders here :—‘ The Thun (Xun) diagram represents the hard and the soft (air) beginning to have sexual intercourse, and bringing forth with suffering !’ But there is nothing in the Yi, from the beginning to the end, to justify such an interpretation. Nor do I see how, from any account of the genesis by the component trigrams, the idea of the result as signifying a state of difficulty and distress can be readily made out.
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 Khang-hst editors say that it is very difficult to understand what is said under line 3; and many critics suppose that a negative has dropt out, and that we should really read that ‘it will not be advantageous to try and cross the great stream.’ Line 4, though strong, is in an even place; and this might vitiate the endeavours of its subject to bring about a better state of things. But he is firm and correct. He is in the fourth place moreover, and immediately above there is his ruler, represented by a weak line, humble therefore, and prepared to welcome his endeavours. Let him exert himself vigorously and long, as Kéo 3ung did in his [16] P 210 THE Yi KING. TEXT. fidence, till he (is like the fox who) gets his head immersed, it will fail of what is right. famous expedition (see last hexagram, line 3), and he will make progress and have success. Expeditions beyond the frontiers in those days were not very remote. Intercourse was kept up between the army and the court. Rewards, distinctions, and whatever was necessary to encourage the army, were often sent to it. Line 5 is weak, in an odd place. But its subject is the ruler, humble and supported by the subject of the strong 2; and hence the auspice is very good. The subject of line 6, when the work of the hexagram has been done, appears disposed to remain quiet in the confidence of his own power, but enjoying himself; and thereby he will do right. If, on the contrary, he will go on to exert his powers, and play with the peril of the situation, the issue will be bad. THE APPENDIXES, P2 Digitized by Google THE APPENDIXES. ° APPENDIX I. Treatise on the Thwan, or king W&n’s Explanations of the v entire Hexagrams. Section I. I. 1. Vast is the ‘great and originating (power)’ indicated by Khien! All things owe to it their beginning :—it contains all the meaning belonging to (the name) heaven. 2. The clouds move and the rain is distributed ; the various things appear in their developed forms. 3. (The sages) grandly understand (the connexion between) the end and the beginning, and how (the indications of) the six lines (in the hexagram) are accomplished, (each) in its season. (Accordingly) they mount (the carriage) drawn by those six dragons at the proper times, and drive through the sky. 4. The method of X4ien is to change and transform, so that everything obtains its correct nature as appointed (by the mind of Heaven); and (thereafter the conditions of) great harmony are preserved in union. The result is ‘what is advantageous, and correct and firm.’ 5. (The sage) appears aloft, high above all things, and the myriad states all enjoy repose. The name Thwan, and the meaning of the character so-called, C are sufficiently established. The Thwan are king Wan’s expla- nations of the entire hexagrams. It seems impossible now to 214 THE APPENDIXES. SECT. I.
2The name Thwan, and the meaning of the character so-called, C are sufficiently established. The Thwan are king Wan’s expla- nations of the entire hexagrams. It seems impossible now to 214 THE APPENDIXES. SECT. I. II. 1. Complete is the ‘great and originating (capacity)’ indicated by Khwan! All things owe to it their birth ;—it receives obediently the influences of Heaven. 2. KhwéAn, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of AZien). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. 3. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm :—such is the course of the superior man. ascertain how the character arose, and how it was named Thwan. The treatise on the Thwan is ascribed to Confucius; and I have considered in the Introduction, p. 30, whether the tradition to this effect may to any extent be admitted. I. The hexagram Xhien is made up of six undivided lines, or of the trigram A ien, FQ-hsf’s symbol for heaven, repeated. The Thwan does not dwell upon this, but starts, in its exposition, from the word ‘heaven,’ supposing that the hexagram represented all the meaning which had ever been intended by that term. In paragraphs 1, 2, 4 the four attributes in Wan’s Text (2 being occupied with the second, though it is not expressly named) are illustrated by the phenomena taking place in the physical world. In paragraphs 3 and 5, the subject is the sage. He is not named indeed; and Khung Ying-ta (a. p. 574-648) does not introduce him till paragraph 5, when the meaning necessitates the presence of a human agent, who rules in the world of men as heaven does in that of nature. The ‘connexion between the end and the beginning,’ which he sees, is that of cause and effect in the operations of nature and the course of human affairs. The various steps in that course are symbolised by the lines of the hexagram ; and the ideal sage, conducting his ideal government, taking his measures accordingly, is represented as driving through the sky in a carriage drawn by six dragons. AQ Hs? extravagantly says that ‘the sage is Heaven, and Heaven is the sage;’ but there is nothing like this in the text. HEX. 3. APPENDIX I. 215 4. ‘If he take the initiative, he goes astray :'—he misses, that is, his proper course. ‘If he follow,’ he is docile, and gets into his regular (course). ‘In the south-west he will get friends ’—he will be walking with those of his own class. ‘In the north-east he will lose friends :'—but in the end there will be ground for congratulation. 5. ‘The good fortune arising from resting in firm- ness’ corresponds to the unlimited capacity of the earth. III. 1. In Kun we have the strong (Aien) and the weak (Khw&n) commencing their intercourse, and difficulties arising.
35. ‘The good fortune arising from resting in firm- ness’ corresponds to the unlimited capacity of the earth. III. 1. In Kun we have the strong (Aien) and the weak (Khw&n) commencing their intercourse, and difficulties arising. 2. Movement in the midst of peril gives rise to ‘great progress and success, (through) firm correctness.’ 3. By the action of the thunder and rain, (which II. As the writer in expounding the Thwan of hexagram 1 starts from the word ‘heaven,’ so here he does so from the symbolic meaning attached to ‘earth.’ What I have said on the Text about the difference with which the same attributes are ascribed to Khien and KhwaAn, appears clearly in paragraph 1. Itis the difference expressed by the words that I have supplied,—‘ power ’ and ‘capacity.’ Khien originates; Khw&n produces, or gives birth to what has been originated. The ‘ penetrating,’ or developing ability of Khw4n, as displayed in the processes of growth, is the subject of paragraph 2. ‘The brightness’ refers to the beauty that shines forth in the vegetable and animal worlds. Paragraph 3 treats of the symbol of the ‘mare,’ to lead the mind to the course of ‘the superior man,’ the good and faithful minister and servant. See the note, corresponding to paragraph 4, onthe Text. ‘ Resting in firmness’ is the normal course of Khw&in. Where it is pursued, the good effect will be great, great as the unlimited capacity of the earth. 216 THE APPENDIXES. SECT. I. are symbols of Xn and Khan), all (between heaven and earth) is filled up. But the condition of the time is full of irregularity and obscurity. Feudal princes should be established, but the feeling that rest and peace have been secured should not be indulged (even then). IV. 1. In Mang we have (the trigram for) a mountain, and below it that of a rugged defile with a stream in it. The conditions of peril and arrest III. Xun is made up of the trigrams Kan and Khan; but according to the views on king Wan’s arrangement of the trigrams, as set forth especially in Appendix V, chap. 14, the six others come from Ahien and Khwé8n, and are said to be their children. On the first application of Khwan to Xhien, there results K4n, the first line of Kien taking the place of the last of Khw&n; and on the second application, there results Khan, the middle line of Khien taking the place of that of Khwan. McClatchie renders here :—‘ The Thun (Xun) diagram represents the hard and the soft (air) beginning to have sexual intercourse, and bringing forth with suffering !’ But there is nothing in the Yi, from the beginning to the end, to justify such an interpretation. Nor do I see how, from any account of the genesis by the component trigrams, the idea of the result as signifying a state of difficulty and distress can be readily made out.
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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