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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That 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. XII. ‘The want of good understanding between the (different classes of) men in Pht, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come :’—all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided : the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing. XI. There is nothing to be said on the explanation of the Thwan here beyond what has been noticed on the different paragraphs of the Text. Canon McClatchie translates :—‘ The Thwan means that Heaven and Earth have now conjugal intercourse with each other... . and the upper and lower (classes) unite together.’ But in both clauses the Chinese characters are the same. Why did he not go on to say—‘the upper and lower classes have conjugal intercourse together ;’ or rather, why did he not dismiss the idea of such intercourse from his mind altogether? Why make the Yt appear to be gross, when there is not the shadow of grossness in it? The paragraph here well illustrates how the ruling idea in all the antinomies of the Yf is that of authority and strength on the one side, and of inferiority and weakness on the other. XII. All the symbolism here springs from the trigram Khwain occupying in the figure the inner or lower place, and KAien the outer or upper. It is for the inner trigram to take the initiative; HEX. 14. APPENDIX I, 225 XIII. 1. In Thung Z&n the weak (line) has the place (of influence), the central place, and responds to (the corresponding line in) kien (above); hence comes its name of Thung Z4n (or ‘Union of men’). 2. Thung Z4n says :— 3. The language,‘ Thung Zan appears here (as we find it) in (the remote districts of) the country, indicating progress and success, and that it will be advantageous to cross the great stream,’ is moulded by its containing the strength (symbolled) in X4ien. (Then) we have (the trigram indicating) elegance and intelligence, supported by (that indicating) strength; with the line in the central, and its correct, position, and responding (to the corresponding line above) :—(all representing) the correct course of the superior man. It is only the superior man who can comprehend and affect the minds of all under the sky.
2It is only the superior man who can comprehend and affect the minds of all under the sky. XIV. 1. In TA Yd the weak (line) has the place of honour, is grandly central, and (the strong lines) above and below respond to it. Hence comes its name of T4 Yd (Having what is Great). but how can earth (symbolised by Khw4n) take the place of heaven (symbolised by Kien)? As in nature it is heaven that originates and not earth, so in a state the upper classes must take the initiative, and not the lower. XIII. To understand the various points in this commentary, it is only necessary to refer to the Text of the hexagram. The proper correlate of line 2 is line 5, and I have said therefore that it ‘responds to (the corresponding line in) Kien.’ The editors of the Khang-hsf edition, however, would make the correlate to it all the lines of Khien, as being more agreeable to the idea of union. I do not think that a second paragraph has been lost. The [16] Q 226 ' THE APPENDIXES. "SECT. 1, 2. The attributes (of its component trigrams) are strength and vigour with elegance and brightness. (The ruling line in it) responds to (the ruling line in the symbol of) heaven, and (consequently) its action is (all) at the proper times. In this way (it is said to) indicate great progress and success. XV. 1. Khien indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act. 2. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it, Thus it is that ‘the superior man will have a (good) issue (to his undertakings).’ ‘Thung Z4n says’ is merely a careless repetition of the three concluding characters of paragraph 1. XIV. The position in the fifth place indicates the dignity, and its being central, in the centre of the upper trigram, indicates the virtue, of the lord of the figure. The strength of the lord, moreover, is directed by intelligence ; and his actions are always at the proper time, like the seasons of heaven. XV. The Thwan on this hexagram was so brief, that the writer here deals generally with the subject of humility, showing how it is valued by heaven and earth, by spirits and by men. The descent of the heavenly influences, and the low position of the earth in paragraph 1, are both emblematic of humility. The heavenly influences have their ‘display’ in the beauty and fertility of the earth. HEX. 16. APPENDIX I. 227
3The descent of the heavenly influences, and the low position of the earth in paragraph 1, are both emblematic of humility. The heavenly influences have their ‘display’ in the beauty and fertility of the earth. HEX. 16. APPENDIX I. 227 XVI. 1. In Yii we see the strong (line) responded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its purposes). (From these things comes) Yii (the Condition of harmony and satisfaction). 2. In this condition we have docile obedience employing movement (for its purposes), and therefore it is so as between heaven and earth ;—how much more will it be so (among men) in ‘the setting up of feudal princes and putting the hosts in motion!’ 3. Heaven and earth show that docile obedience in connexion with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connexion with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yii! The way of heaven is seen, e.g. in the daily declining of the sun, and the waning of the moon after it is full; the way of earth in the fall of the year. On the meaning of ‘Spiritual Beings (Kwei Shin),’ see the Introduction, pp. 34,35. It is difficult to say what idea the writer attached to the name. What he says of man’s appreciation of humility is striking, and, I believe, correct. XVI. What is said in paragraph 1 about the lines has been pointed out in the notes on the Text. ‘Obedience’ is the attribute of Khw&n, the lower trigram, which takes the initiative in the action of the figure; and here makes use of the movement, which is the attribute of X%n, the upper trigram. I can hardly trace the connexion between the different parts of paragraph 2. Does it not proceed on the harmony produced by the thunderous explosion between heaven and earth, as declared Q 2 228 THE APPENDIXES. SECT. I. XVII. 1. In Sui we see the strong (trigram) come and place itself under the weak; we see (in the two) the attributes of movement and pleasure :— this gives (the idea of) Sui. 2. ‘There will be great progress and success; and through firm correctness no error :’—all under heaven will be found following at such a time. 3. Great indeed are the time and significance indicated in Sui. XVIII. 1. In Kf we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping:—these give the idea of Ki (a Troublous Condition of affairs verging to ruin). 2. ‘Ka indicates great progress and success :’'— (through the course shown in it), all under heaven, there will be good order. ‘ There will be advantage in crossing the great stream:’—he who advances will encounter the business to be done. ‘(He should
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.
1That 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. XII. ‘The want of good understanding between the (different classes of) men in Pht, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come :’—all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided : the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing. XI. There is nothing to be said on the explanation of the Thwan here beyond what has been noticed on the different paragraphs of the Text. Canon McClatchie translates :—‘ The Thwan means that Heaven and Earth have now conjugal intercourse with each other... . and the upper and lower (classes) unite together.’ But in both clauses the Chinese characters are the same. Why did he not go on to say—‘the upper and lower classes have conjugal intercourse together ;’ or rather, why did he not dismiss the idea of such intercourse from his mind altogether? Why make the Yt appear to be gross, when there is not the shadow of grossness in it? The paragraph here well illustrates how the ruling idea in all the antinomies of the Yf is that of authority and strength on the one side, and of inferiority and weakness on the other. XII. All the symbolism here springs from the trigram Khwain occupying in the figure the inner or lower place, and KAien the outer or upper. It is for the inner trigram to take the initiative; HEX. 14. APPENDIX I, 225 XIII. 1. In Thung Z&n the weak (line) has the place (of influence), the central place, and responds to (the corresponding line in) kien (above); hence comes its name of Thung Z4n (or ‘Union of men’). 2. Thung Z4n says :— 3. The language,‘ Thung Zan appears here (as we find it) in (the remote districts of) the country, indicating progress and success, and that it will be advantageous to cross the great stream,’ is moulded by its containing the strength (symbolled) in X4ien. (Then) we have (the trigram indicating) elegance and intelligence, supported by (that indicating) strength; with the line in the central, and its correct, position, and responding (to the corresponding line above) :—(all representing) the correct course of the superior man. It is only the superior man who can comprehend and affect the minds of all under the sky.
2It is only the superior man who can comprehend and affect the minds of all under the sky. XIV. 1. In TA Yd the weak (line) has the place of honour, is grandly central, and (the strong lines) above and below respond to it. Hence comes its name of T4 Yd (Having what is Great). but how can earth (symbolised by Khw4n) take the place of heaven (symbolised by Kien)? As in nature it is heaven that originates and not earth, so in a state the upper classes must take the initiative, and not the lower. XIII. To understand the various points in this commentary, it is only necessary to refer to the Text of the hexagram. The proper correlate of line 2 is line 5, and I have said therefore that it ‘responds to (the corresponding line in) Kien.’ The editors of the Khang-hsf edition, however, would make the correlate to it all the lines of Khien, as being more agreeable to the idea of union. I do not think that a second paragraph has been lost. The [16] Q 226 ' THE APPENDIXES. "SECT. 1, 2. The attributes (of its component trigrams) are strength and vigour with elegance and brightness. (The ruling line in it) responds to (the ruling line in the symbol of) heaven, and (consequently) its action is (all) at the proper times. In this way (it is said to) indicate great progress and success. XV. 1. Khien indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act. 2. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it, Thus it is that ‘the superior man will have a (good) issue (to his undertakings).’ ‘Thung Z4n says’ is merely a careless repetition of the three concluding characters of paragraph 1. XIV. The position in the fifth place indicates the dignity, and its being central, in the centre of the upper trigram, indicates the virtue, of the lord of the figure. The strength of the lord, moreover, is directed by intelligence ; and his actions are always at the proper time, like the seasons of heaven. XV. The Thwan on this hexagram was so brief, that the writer here deals generally with the subject of humility, showing how it is valued by heaven and earth, by spirits and by men. The descent of the heavenly influences, and the low position of the earth in paragraph 1, are both emblematic of humility. The heavenly influences have their ‘display’ in the beauty and fertility of the earth. HEX. 16. APPENDIX I. 227
3The descent of the heavenly influences, and the low position of the earth in paragraph 1, are both emblematic of humility. The heavenly influences have their ‘display’ in the beauty and fertility of the earth. HEX. 16. APPENDIX I. 227 XVI. 1. In Yii we see the strong (line) responded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its purposes). (From these things comes) Yii (the Condition of harmony and satisfaction). 2. In this condition we have docile obedience employing movement (for its purposes), and therefore it is so as between heaven and earth ;—how much more will it be so (among men) in ‘the setting up of feudal princes and putting the hosts in motion!’ 3. Heaven and earth show that docile obedience in connexion with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connexion with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yii! The way of heaven is seen, e.g. in the daily declining of the sun, and the waning of the moon after it is full; the way of earth in the fall of the year. On the meaning of ‘Spiritual Beings (Kwei Shin),’ see the Introduction, pp. 34,35. It is difficult to say what idea the writer attached to the name. What he says of man’s appreciation of humility is striking, and, I believe, correct. XVI. What is said in paragraph 1 about the lines has been pointed out in the notes on the Text. ‘Obedience’ is the attribute of Khw&n, the lower trigram, which takes the initiative in the action of the figure; and here makes use of the movement, which is the attribute of X%n, the upper trigram. I can hardly trace the connexion between the different parts of paragraph 2. Does it not proceed on the harmony produced by the thunderous explosion between heaven and earth, as declared Q 2 228 THE APPENDIXES. SECT. I. XVII. 1. In Sui we see the strong (trigram) come and place itself under the weak; we see (in the two) the attributes of movement and pleasure :— this gives (the idea of) Sui. 2. ‘There will be great progress and success; and through firm correctness no error :’—all under heaven will be found following at such a time. 3. Great indeed are the time and significance indicated in Sui. XVIII. 1. In Kf we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping:—these give the idea of Ki (a Troublous Condition of affairs verging to ruin). 2. ‘Ka indicates great progress and success :’'— (through the course shown in it), all under heaven, there will be good order. ‘ There will be advantage in crossing the great stream:’—he who advances will encounter the business to be done. ‘(He should
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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