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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VIII. 1. ‘Pi indicates that there is good fortune :’—(the name) Pi denotes help; (and we see in the figure) inferiors docilely following (their superior). editors of the imperial Y? allow this, and on the present passage discard the doctrine entirely, referring to the language of the Thwan on hexagrams 11 and 12 as fatal to it. See the notes there, and the Introduction, pp. 11-16. ‘A strong line has come’ is to be taken as equivalent simply to ‘a strong line is there.’ What ‘the great man sets a value on being the due mean and the correct place,’ his decision in any matter of contention is sure to be right. VII. That ‘multitude’ is given here as if it were the meaning of the name Sze arose, probably, from there being but one undivided line in the figure. That is the symbol of the general, all the other. lines, divided, suggest the idea of a multitude obedient to his orders. The general’s place in the centre of the lower trigram, with the proper correlate in line 5, suggests the idea of firmness and correctness that dominates in the hexagram. But in the last sentence it is the ruler, and not the general of the host, who is the subject. Compare what is said of him with Mencius, I, i, chap. 3; ii, chap. 5, &c. HEX. 9. APPENDIX I. 221 2. ‘Let (the principal party intended in it) reexamine himself, (as if) by divination, whether his virtue be great, unintermitting, and firm ;—if it be so, there will be no error:—all this follows from the position of the strong line in the centre (of the upper trigram). ‘Those who have not rest will come to him :’—high and low will respond to its subject. ‘With those who are (too) late in coming it will be ill (for them) the way (of good fortune here indicated) has been exhausted. IX. 1. In Hsidéo KAO the weak line occupies its (proper) position, and (the lines) above and below respond to it. Hence comes the name of Hsiéo KG (Small Restraint). 2. (It presents the symbols of) strength and flexibility. Strong lines are in the central places, and the will (of their subjects) will have free course. Thus it indicates that there will be progress and success, 3. ‘Dense clouds but no rain’ indicate the movement (of the strong lines) still going forward. The ‘Perilousness’ is the attribute of Khan, the lower trigram, and ‘ docility,’ or ‘accordance with others,’ that of Khw4n, the upper. War is like ‘poison’ to a country, injurious, and threatening ruin to it, and yet the people will endure and encounter it in behalf of the sovereign whom they esteem and love. VIII. There is some error in the text here,—as all the critics acknowledge. I have adopted the decision of XQ Hst, which by a very small change makes the whole read consistently, and in harmony with other explanations of the Thwan. ‘The inferiors’ are the subjects of all the other lines gathering round: their superior, represented in the fifth line.
2I have adopted the decision of XQ Hst, which by a very small change makes the whole read consistently, and in harmony with other explanations of the Thwan. ‘The inferiors’ are the subjects of all the other lines gathering round: their superior, represented in the fifth line. ‘The way has been exhausted :’—they do not seek to promote and enjoy union till it is too late. The sentiment is the same as that in the lines of Shakespeare about the tide in the affairs of men. 222 THE APPENDIXES. SECT. I. - ‘Commencing at our western border’ indicates that the (beneficial) influence has not yet been widely displayed. X. 1. In Lt we have (the symbol of) weakness treading on (that of) strength. 2. (The lower trigram) indicates pleasure and satisfaction, and responds to (the upper) indicating strength. Hence (it is said), ‘He treads on the tail of a tiger, which does not bite him; there will be progress and success.’ ° 3. (The fifth line is) strong, in the centre, and in IX. ‘The weak line’ is said to occupy ‘its proper position,’ because it is in the fourth,—an even place. The ‘responding’ on the part of all the other lines above and below is their submitting to be restrained by it; and this arises simply from the meaning which king Wn chose to attach to the hexagram. But the restraint can only be small. The attributes of the two parts of the figure do not indicate anything else. The undivided line represents vigour and activity, and such a line is in the middle of each trigram. There cannot but be progress and success. It is not easy to explain the symbolism of the last paragraph in harmony with the appended explanations. What AAang-3ze, Wang Fang, and other scholars say is to this effect :—Dense clouds ought to give rain. That they exist without doing so, shows the restraining influence of the hexagram to be still at work. But the other and active influence is, according to the general idea of the figure, continuing in operation ;—there will be rain ere long. And this was taking place in the western regions subject to the House of Ku, which still was only a fief of Shang. It was not for the inferior House to rule the superior. A4u was for a time restrained by Shang. Let their positions be reversed by Kau superseding Shang, and the rain of beneficent government would descend on all the kingdom. This seems to be the meaning of the paragraph. This is the answer to the riddle of it. Confucius, in his treatise on the Thwan, hints at it, but no Chinese critic has the boldness to declare it fully. HEX. rl. APPENDIX I. 223 its correct place. (Its subject) occupies the God- (given) position, and falls into no distress or failure ;— (his) action will be brilliant.
3Confucius, in his treatise on the Thwan, hints at it, but no Chinese critic has the boldness to declare it fully. HEX. rl. APPENDIX I. 223 its correct place. (Its subject) occupies the God- (given) position, and falls into no distress or failure ;— (his) action will be brilliant. XI. ‘The little come and the great gone in Thai, and its indication that there will be good fortune with progress and success’ show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (trigram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of X. ‘(The symbol of) weakness’ in paragraph 1, according to Wang Shin-3ze (Ytian dynasty), is line 3, urged by the two strong lines below, and having to encounter the three strong lines above. HQ Ping-wan (also of the Ytian dynasty) says that the whole of the lower trigram, Tui, partaking of the yin nature, is the symbol of weakness, and the whole of AAien that of strength. The Xeh- Kung editors say that, to get the full meaning, we must hold both views. Paragraph 2 has been sufficiently explained on the T hwan itself. Paragraph 3 has also been explained ; but there remains something to be said on the Chinese text for ‘occupies the Godgiven position,’ or, literally, ‘treads on the seat of Ti.’ Canon McClatchie has—‘ The imperial throne is now occupied.’ I think that ‘the seat of Ti’ is synonymous with ‘the seat of Heaven,’ in paragraph 2 of this treatise on hexagram 5. If Confucius, or whoever was the writer, had before him the phrase as it occurs in the ShQ, I, 12, the force of Tt will depend on the meaning assigned to it in that part of the ShQ. That the fifth line occupies the place of . authority is here the only important point. 224 THE APPENDIXES. SECT, I. the superior man appears increasing, and that of the small man decreasing.
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.
1VIII. 1. ‘Pi indicates that there is good fortune :’—(the name) Pi denotes help; (and we see in the figure) inferiors docilely following (their superior). editors of the imperial Y? allow this, and on the present passage discard the doctrine entirely, referring to the language of the Thwan on hexagrams 11 and 12 as fatal to it. See the notes there, and the Introduction, pp. 11-16. ‘A strong line has come’ is to be taken as equivalent simply to ‘a strong line is there.’ What ‘the great man sets a value on being the due mean and the correct place,’ his decision in any matter of contention is sure to be right. VII. That ‘multitude’ is given here as if it were the meaning of the name Sze arose, probably, from there being but one undivided line in the figure. That is the symbol of the general, all the other. lines, divided, suggest the idea of a multitude obedient to his orders. The general’s place in the centre of the lower trigram, with the proper correlate in line 5, suggests the idea of firmness and correctness that dominates in the hexagram. But in the last sentence it is the ruler, and not the general of the host, who is the subject. Compare what is said of him with Mencius, I, i, chap. 3; ii, chap. 5, &c. HEX. 9. APPENDIX I. 221 2. ‘Let (the principal party intended in it) reexamine himself, (as if) by divination, whether his virtue be great, unintermitting, and firm ;—if it be so, there will be no error:—all this follows from the position of the strong line in the centre (of the upper trigram). ‘Those who have not rest will come to him :’—high and low will respond to its subject. ‘With those who are (too) late in coming it will be ill (for them) the way (of good fortune here indicated) has been exhausted. IX. 1. In Hsidéo KAO the weak line occupies its (proper) position, and (the lines) above and below respond to it. Hence comes the name of Hsiéo KG (Small Restraint). 2. (It presents the symbols of) strength and flexibility. Strong lines are in the central places, and the will (of their subjects) will have free course. Thus it indicates that there will be progress and success, 3. ‘Dense clouds but no rain’ indicate the movement (of the strong lines) still going forward. The ‘Perilousness’ is the attribute of Khan, the lower trigram, and ‘ docility,’ or ‘accordance with others,’ that of Khw4n, the upper. War is like ‘poison’ to a country, injurious, and threatening ruin to it, and yet the people will endure and encounter it in behalf of the sovereign whom they esteem and love. VIII. There is some error in the text here,—as all the critics acknowledge. I have adopted the decision of XQ Hst, which by a very small change makes the whole read consistently, and in harmony with other explanations of the Thwan. ‘The inferiors’ are the subjects of all the other lines gathering round: their superior, represented in the fifth line.
2I have adopted the decision of XQ Hst, which by a very small change makes the whole read consistently, and in harmony with other explanations of the Thwan. ‘The inferiors’ are the subjects of all the other lines gathering round: their superior, represented in the fifth line. ‘The way has been exhausted :’—they do not seek to promote and enjoy union till it is too late. The sentiment is the same as that in the lines of Shakespeare about the tide in the affairs of men. 222 THE APPENDIXES. SECT. I. - ‘Commencing at our western border’ indicates that the (beneficial) influence has not yet been widely displayed. X. 1. In Lt we have (the symbol of) weakness treading on (that of) strength. 2. (The lower trigram) indicates pleasure and satisfaction, and responds to (the upper) indicating strength. Hence (it is said), ‘He treads on the tail of a tiger, which does not bite him; there will be progress and success.’ ° 3. (The fifth line is) strong, in the centre, and in IX. ‘The weak line’ is said to occupy ‘its proper position,’ because it is in the fourth,—an even place. The ‘responding’ on the part of all the other lines above and below is their submitting to be restrained by it; and this arises simply from the meaning which king Wn chose to attach to the hexagram. But the restraint can only be small. The attributes of the two parts of the figure do not indicate anything else. The undivided line represents vigour and activity, and such a line is in the middle of each trigram. There cannot but be progress and success. It is not easy to explain the symbolism of the last paragraph in harmony with the appended explanations. What AAang-3ze, Wang Fang, and other scholars say is to this effect :—Dense clouds ought to give rain. That they exist without doing so, shows the restraining influence of the hexagram to be still at work. But the other and active influence is, according to the general idea of the figure, continuing in operation ;—there will be rain ere long. And this was taking place in the western regions subject to the House of Ku, which still was only a fief of Shang. It was not for the inferior House to rule the superior. A4u was for a time restrained by Shang. Let their positions be reversed by Kau superseding Shang, and the rain of beneficent government would descend on all the kingdom. This seems to be the meaning of the paragraph. This is the answer to the riddle of it. Confucius, in his treatise on the Thwan, hints at it, but no Chinese critic has the boldness to declare it fully. HEX. rl. APPENDIX I. 223 its correct place. (Its subject) occupies the God- (given) position, and falls into no distress or failure ;— (his) action will be brilliant.
3Confucius, in his treatise on the Thwan, hints at it, but no Chinese critic has the boldness to declare it fully. HEX. rl. APPENDIX I. 223 its correct place. (Its subject) occupies the God- (given) position, and falls into no distress or failure ;— (his) action will be brilliant. XI. ‘The little come and the great gone in Thai, and its indication that there will be good fortune with progress and success’ show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (trigram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of X. ‘(The symbol of) weakness’ in paragraph 1, according to Wang Shin-3ze (Ytian dynasty), is line 3, urged by the two strong lines below, and having to encounter the three strong lines above. HQ Ping-wan (also of the Ytian dynasty) says that the whole of the lower trigram, Tui, partaking of the yin nature, is the symbol of weakness, and the whole of AAien that of strength. The Xeh- Kung editors say that, to get the full meaning, we must hold both views. Paragraph 2 has been sufficiently explained on the T hwan itself. Paragraph 3 has also been explained ; but there remains something to be said on the Chinese text for ‘occupies the Godgiven position,’ or, literally, ‘treads on the seat of Ti.’ Canon McClatchie has—‘ The imperial throne is now occupied.’ I think that ‘the seat of Ti’ is synonymous with ‘the seat of Heaven,’ in paragraph 2 of this treatise on hexagram 5. If Confucius, or whoever was the writer, had before him the phrase as it occurs in the ShQ, I, 12, the force of Tt will depend on the meaning assigned to it in that part of the ShQ. That the fifth line occupies the place of . authority is here the only important point. 224 THE APPENDIXES. SECT, I. the superior man appears increasing, and that of the small man decreasing.
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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