Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor 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. In paragraph 2 there is an attempt from the virtues or attributes assigned to the trigrams to make out the result indicated in the Thwan. To move and excite is the quality of Kan; perilousness is the quality of Khan. The power to move is likely to produce great effects; to do this in perilous and difficult circumstances requires firmness and correctness. But neither is this explanation very satisfactory. The first part of paragraph 3 depicts a condition of trouble and disorder in the natural world occasioned by the phenomena that are symbols of the significance of Xin and Khan; but this is symbolical again of the disorder and distress, political and social, characteristic of the time. Good princes throughout the nation would help to remedy that; but the supreme authority should not resign itself to indifference, trusting to them. HEX. 4. APPENDIX I. 217 of progress (suggested by these) give (the idea in) Mang. 2. ‘MAng indicates that there will be progress and success :'—for there is development at work in it, and its time of action is exactly what is right. ‘I do not seek the youthful and inexperienced ; he seeks me:’—so does will respond to will. ‘When he shows (the sincerity that marks) the first recourse to divination, I instruct him :’'—for possessing the qualities of the undivided line and being in the central place, (the subject of the second line thus speaks). ‘A second and third application create annoyance, and I do not instruct so as to create annoyance :’—annoyance (he means) to the ignorant. (The method of dealing with) the young and ignorant is to nourish the correct (nature belonging to them);—this accomplishes the service of the sage. IV. The trigram K4n has for its symbol in the natural world a mountain, which stands up frowningly, and stops or arrests the progress of the traveller. Stoppage, understood sometimes actively, and sometimes passively, is called the virtue or attribute indicated by it. Khan, as I said on p. 32, has water for its symbol, and especially in the form of rain. Here, however, the water appears as a stream in a difficult defile, such as ordinarily appears on an approach to a mountain, and suggesting perilousness as the attribute of such a position. From the combination of these symbols and their attributes the writer thinks that he gets the idea of the character (not the entire hexagram) Mang, as symbolical of ignorance and inexperience. See on ‘the Great Symbolism’ below.
2From the combination of these symbols and their attributes the writer thinks that he gets the idea of the character (not the entire hexagram) Mang, as symbolical of ignorance and inexperience. See on ‘the Great Symbolism’ below. Down to the last sentence of paragraph a, all that is said is intended to show how it is that the figure indicates progress and success. The whole representation is grounded on the undivided line’s being in the central place. It is the symbol of active effort for the teaching of the ignorant in the proper place and time ; this being responded to by the divided fifth line, representing the ignorance to be taught as docile, ‘will responds to will.’ But the 218 THE APPENDIXES. SECT. 1. V. 1. Hsii denotes waiting. (The figure) shows peril in front ; but notwithstanding the firmness and strength (indicated by the inner trigram), its subject does not allow himself to be involved (in the dangerous defile);—it is right he should not be straitened or reduced to extremity. 2. When it is said that, ‘with the sincerity declared in Hsii, there will be brilliant success, and with firmness there will be good fortune,’ this is shown by the position (of the fifth line) in the place assigned by Heaven, and its being the correct position for it, and in the centre. ‘It will be advantageous to go through the great stream ;’—that is, going forward will be followed by meritorious achievement. subject of line 2 requires sincerity in the applicant for instruction, and feels that he must make his own teaching acceptable and agreeable. All this serves to bring out the idea of progress and success, . Then finally in the young and ignorant there is ‘a correct nature,’ a moral state made for goodness. The efficient teacher directing his efforts to bring out and nourish that, the progress and success will be ‘great ;’ the service done will be worthy of ‘a sage.’ V. Hsii is composed of Khien, having the quality of strength, and of Khan, having the quality of perilousness. The strong one might readily dare the peril, but he restrains himself and waits. This is the lesson of the hexagram,—the benefit of action well considered, of plans well matured. The fifth line, as we have observed more than once already, is the place of honour, that due to the ruler or king. It is here called ‘the Heavenly or Heaven-given seat,’ the meaning of which expression is clear from its occurrence in the Shih, III, i, ode 2.1. Five is an odd number, and the fifth is therefore the ‘correct’ place for an undivided line; it is also the central place of the trigram, indicating how its occupant is sure to walk in the due mean. See further the notes on the Text, p. 68. HEX. 6. APPENDIX I. 219 VI. 1. The upper portion of Sung is (the trigram representing) strength, and the lower (that representing) peril. (The coming together of) strength and peril gives (the idea in) Sung.
3See further the notes on the Text, p. 68. HEX. 6. APPENDIX I. 219 VI. 1. The upper portion of Sung is (the trigram representing) strength, and the lower (that representing) peril. (The coming together of) strength and peril gives (the idea in) Sung. 2. ‘Sung intimates how, though there is sincerity in one’s contention, he will yet meet with opposition and obstruction; but if he cherish an’ apprehensive caution, there will be good fortune :'— a strong (line) has come and got the central place (in the lower trigram). ‘If he must prosecute the contention to the (bitter) end, there will be evil:'—contention is not a thing to be carried on to extremity. ‘It will be advantageous to meet with the great man :'—what he sets a value on is the due mean, and the correct place. ‘It will not be advantageous to cross the great stream :’—one (attempting to do so) would find himself in an abyss, VI. Paragraph 1 here is much to the same effect as the first sentence in the notes on the Thwan of the Text. It is said, ‘Strength without peril would not produce contention; peril without strength would not be able to contend.’ 2. ‘A strong line has come and got the central place :’—this sentence has given rise to a doctrine about the changes of trigrams and hexagrams, which has obscured more than anything else the interpretation of the Yt. Where has the strong second line come from? From a hundred critics we receive the answer,—‘ From Tun (= =): The reader will see that if the second and third lines of the lower trigram there be made to change places, there results or Sung. The doctrine of changing the figures by = the manipulation of the stalks did spring up between the time of W4n and his son and that of the composition of the Appendixes ; but there is no trace of it in the real Text of the Yi; and it renders any scheme for the interpretation of the figures impossible. The 220 THE APPENDIXES. SECT. I. VII. 1. (The’name) Sze describes the multitude (of the’host). The ‘firmness and correctness’ (which the hexagram indicates) refer to (moral) correctness (of aim). When (the mover) is able to use the multitude with such correctness, he may attain to the royal sway. 2. There is (the symbol of) strength in the centre (of the trigram below), and it is responded to (by its proper correlate above). The action gives rise to perils, but is in accordance (with the best sentiments of men). (Its mover) may by such action distress all the country, but the people will follow him ;— there will be good fortune, and what error should there be? VIII. 1. ‘Pi indicates that there is good fortune :’—(the name) Pi denotes help; (and we see in the figure) inferiors docilely following (their superior).
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.
1Nor 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. In paragraph 2 there is an attempt from the virtues or attributes assigned to the trigrams to make out the result indicated in the Thwan. To move and excite is the quality of Kan; perilousness is the quality of Khan. The power to move is likely to produce great effects; to do this in perilous and difficult circumstances requires firmness and correctness. But neither is this explanation very satisfactory. The first part of paragraph 3 depicts a condition of trouble and disorder in the natural world occasioned by the phenomena that are symbols of the significance of Xin and Khan; but this is symbolical again of the disorder and distress, political and social, characteristic of the time. Good princes throughout the nation would help to remedy that; but the supreme authority should not resign itself to indifference, trusting to them. HEX. 4. APPENDIX I. 217 of progress (suggested by these) give (the idea in) Mang. 2. ‘MAng indicates that there will be progress and success :'—for there is development at work in it, and its time of action is exactly what is right. ‘I do not seek the youthful and inexperienced ; he seeks me:’—so does will respond to will. ‘When he shows (the sincerity that marks) the first recourse to divination, I instruct him :’'—for possessing the qualities of the undivided line and being in the central place, (the subject of the second line thus speaks). ‘A second and third application create annoyance, and I do not instruct so as to create annoyance :’—annoyance (he means) to the ignorant. (The method of dealing with) the young and ignorant is to nourish the correct (nature belonging to them);—this accomplishes the service of the sage. IV. The trigram K4n has for its symbol in the natural world a mountain, which stands up frowningly, and stops or arrests the progress of the traveller. Stoppage, understood sometimes actively, and sometimes passively, is called the virtue or attribute indicated by it. Khan, as I said on p. 32, has water for its symbol, and especially in the form of rain. Here, however, the water appears as a stream in a difficult defile, such as ordinarily appears on an approach to a mountain, and suggesting perilousness as the attribute of such a position. From the combination of these symbols and their attributes the writer thinks that he gets the idea of the character (not the entire hexagram) Mang, as symbolical of ignorance and inexperience. See on ‘the Great Symbolism’ below.
2From the combination of these symbols and their attributes the writer thinks that he gets the idea of the character (not the entire hexagram) Mang, as symbolical of ignorance and inexperience. See on ‘the Great Symbolism’ below. Down to the last sentence of paragraph a, all that is said is intended to show how it is that the figure indicates progress and success. The whole representation is grounded on the undivided line’s being in the central place. It is the symbol of active effort for the teaching of the ignorant in the proper place and time ; this being responded to by the divided fifth line, representing the ignorance to be taught as docile, ‘will responds to will.’ But the 218 THE APPENDIXES. SECT. 1. V. 1. Hsii denotes waiting. (The figure) shows peril in front ; but notwithstanding the firmness and strength (indicated by the inner trigram), its subject does not allow himself to be involved (in the dangerous defile);—it is right he should not be straitened or reduced to extremity. 2. When it is said that, ‘with the sincerity declared in Hsii, there will be brilliant success, and with firmness there will be good fortune,’ this is shown by the position (of the fifth line) in the place assigned by Heaven, and its being the correct position for it, and in the centre. ‘It will be advantageous to go through the great stream ;’—that is, going forward will be followed by meritorious achievement. subject of line 2 requires sincerity in the applicant for instruction, and feels that he must make his own teaching acceptable and agreeable. All this serves to bring out the idea of progress and success, . Then finally in the young and ignorant there is ‘a correct nature,’ a moral state made for goodness. The efficient teacher directing his efforts to bring out and nourish that, the progress and success will be ‘great ;’ the service done will be worthy of ‘a sage.’ V. Hsii is composed of Khien, having the quality of strength, and of Khan, having the quality of perilousness. The strong one might readily dare the peril, but he restrains himself and waits. This is the lesson of the hexagram,—the benefit of action well considered, of plans well matured. The fifth line, as we have observed more than once already, is the place of honour, that due to the ruler or king. It is here called ‘the Heavenly or Heaven-given seat,’ the meaning of which expression is clear from its occurrence in the Shih, III, i, ode 2.1. Five is an odd number, and the fifth is therefore the ‘correct’ place for an undivided line; it is also the central place of the trigram, indicating how its occupant is sure to walk in the due mean. See further the notes on the Text, p. 68. HEX. 6. APPENDIX I. 219 VI. 1. The upper portion of Sung is (the trigram representing) strength, and the lower (that representing) peril. (The coming together of) strength and peril gives (the idea in) Sung.
3See further the notes on the Text, p. 68. HEX. 6. APPENDIX I. 219 VI. 1. The upper portion of Sung is (the trigram representing) strength, and the lower (that representing) peril. (The coming together of) strength and peril gives (the idea in) Sung. 2. ‘Sung intimates how, though there is sincerity in one’s contention, he will yet meet with opposition and obstruction; but if he cherish an’ apprehensive caution, there will be good fortune :'— a strong (line) has come and got the central place (in the lower trigram). ‘If he must prosecute the contention to the (bitter) end, there will be evil:'—contention is not a thing to be carried on to extremity. ‘It will be advantageous to meet with the great man :'—what he sets a value on is the due mean, and the correct place. ‘It will not be advantageous to cross the great stream :’—one (attempting to do so) would find himself in an abyss, VI. Paragraph 1 here is much to the same effect as the first sentence in the notes on the Thwan of the Text. It is said, ‘Strength without peril would not produce contention; peril without strength would not be able to contend.’ 2. ‘A strong line has come and got the central place :’—this sentence has given rise to a doctrine about the changes of trigrams and hexagrams, which has obscured more than anything else the interpretation of the Yt. Where has the strong second line come from? From a hundred critics we receive the answer,—‘ From Tun (= =): The reader will see that if the second and third lines of the lower trigram there be made to change places, there results or Sung. The doctrine of changing the figures by = the manipulation of the stalks did spring up between the time of W4n and his son and that of the composition of the Appendixes ; but there is no trace of it in the real Text of the Yi; and it renders any scheme for the interpretation of the figures impossible. The 220 THE APPENDIXES. SECT. I. VII. 1. (The’name) Sze describes the multitude (of the’host). The ‘firmness and correctness’ (which the hexagram indicates) refer to (moral) correctness (of aim). When (the mover) is able to use the multitude with such correctness, he may attain to the royal sway. 2. There is (the symbol of) strength in the centre (of the trigram below), and it is responded to (by its proper correlate above). The action gives rise to perils, but is in accordance (with the best sentiments of men). (Its mover) may by such action distress all the country, but the people will follow him ;— there will be good fortune, and what error should there be? VIII. 1. ‘Pi indicates that there is good fortune :’—(the name) Pi denotes help; (and we see in the figure) inferiors docilely following (their superior).
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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