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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. ‘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 in Appendix IT? Then the analogy between natural phenomena and human and social experiences comes into play. Paragraph 3 is also tantalising. Why does the writer introduce the subject of punishments and penalties? Are they a consequence of putting the hosts in motion? XVII. The trigrams X4n and Tui are distinguished as strong and weak, X%n representing, on king W4n’s scheme, ‘the eldest son,’-and T ui, ‘the youngest daughter.’ But ‘the strong’ here may mean the strong line, the lowest in the hexagram. As Wang Sung-Awan (Sung dynasty) says:—‘The yang and strong line should not be below a yin and weak line, as we find it here. That is, in Sui the high places himself below the low, and the noble below the mean :’—esteeming others higher than himself, and giving the idea of following. Then K4n denotes the production or excitement of motion, and Tui denotes pleasure ; and the union of these things suggests the same idea, HEX. 20. APPENDIX I. 229 weigh well, however, the events of) three days before (the turning-point), and those (to be done) three days after it :’—the end (of confusion) is the beginning (of order); such is the procedure of Heaven. XIX. 1. In Lin (we see) the strong (lines) gradually increasing and advancing. 2. (The lower trigram is the symbol of) being pleased, and (the upper of) being compliant. The strong (line) is in the central position, and is properly responded to. 3. ‘There is great progress and success, along with firm correctness :’—this is the way of Heaven. 4. ‘In the eighth month there will be evil :'-—(the advancing power) will decay after no long time. XX. 1. The great Manifester occupies an upper place (in the figure), which consists of (the trigrams XVIII. The symbolism here is the opposite of that in Sui. The upper trigram Aan is strong, denoting, according to king W&n, ‘the youngest son ;’ and the lower, Sun, is weak, denoting ‘the eldest daughter,’ For the eldest daughter to be below the youngest son is eminently correct, and helps to indicate the auspice of great success. The attribute of Sun is pliancy, and that of Kin stoppage or arrest. The feeble pliancy confronted by the arresting mountain gives an idea of the evil state implied in KO.
2The attribute of Sun is pliancy, and that of Kin stoppage or arrest. The feeble pliancy confronted by the arresting mountain gives an idea of the evil state implied in KO. ‘Three days before and after the turning-point’ is, literally, ‘three days before and after 4i4,’ 4i4 being the name of the first of the ‘earthly stems’ among the cyclical characters. Hence it has’ the meaning of ‘ beginning,’ and here denotes the turning-point, at which disorder gives place to order. According to ‘the procedure of Heaven,’ history is a narrative of change, one condition of affairs constantly giving place to another and opposite. ‘A kingdom that cannot be moved’ does not enter into the circle of Chinese ideas. XIX. See what has been said on the fourth paragraph in pp. 98, 99 on the Text. The other paragraphs need no explanation beyond what appears in the supplemented translation. 230 THE APPENDIXES, SECT. f. whose attributes are) docility and flexibility. He is in the central position and his correct place, and thus exhibits (his lessons) to all under heaven. 2. ‘Kwan shows its subject like a worshipper who has washed this hands, but not (yet) presented his offerings ;—with sincerity and an appearance of dignity (commanding reverent regard) :—(all) beneath look to him and are transformed. 3. When we contemplate the spirit-like way of Heaven, we see how the four seasons proceed without error. The sages, in accordance with (this) spirit-like way, laid down their instructions, and all under heaven yield submission to them. XXI. 1. The existence of something between the jaws gives rise to the name Shih Ho (Union by means of biting through the intervening article). 2. The Union by means of biting through the intervening article indicates ‘the successful progress (denoted by the hexagram). The strong and weak (lines) are equally divided {in the figure). Movement is denoted (by the lower trigram), and bright intelligence (by the upper); thunder and lightning uniting in them, and having brilliant manifestation. The weak (fifth) line is in XX. ‘The great Manifester’ is the ruler, the principal subject of the hexagram, and represented by line 5, near the top of the figure. In that figure the lower trigram is Khw4n, representing the earth, with the attribute of docility, and the upper is Sun, representing wind, with the attributes of flexibility and penetration. As is the place of line 5, so are the virtues of the ruler. ‘The spirit-like way of Heaven’ is the invisible and unfathomable agency ever operating. by general laws, and with invariable regularity, in what we call nature. Compare with this paragraph, the definition of Shan or Spirit in Appendix ITT, i, 32; and the doctrine of the agency of God, taught in Appendix VI, 8, 9. HEX, 22. APPENDIX I. 231 the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints,
3HEX, 22. APPENDIX I. 231 the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints, XXII. 1. (When it is said that) Pt indicates that there should be free course (in what it denotes): — 2. (We see) the weak line coming and ornamenting the strong lines (of the lower trigram), and hence (it is said that ornament) ‘should have free course.’ On the other hand, the strong line above ornaments the weak ones (of the upper trigram), and hence (it is said) that ‘ there will be little advantage, if (ornament) be allowed to advance (and take the lead).’ (This is illustrated in the) appearances that ornament the sky. 3. Elegance and intelligence (denoted by the lower trigram) regulated by the arrest (denoted by the upper) suggest the observances that adorn human (society). 4. We look at the ornamental figures of the sky, ‘and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand how the processes of transformation are accomplished all under heaven. XXI. The ‘equal division of the strong and weak lines’ is seen by taking them in pairs, though the order in the first pair is different from that in the two others. This is supposed to indicate the intelligence of the judgments in the action of the hexagram. X4n, the lower trigram, symbolises movement; Li, the upper, intelligence. The fifth line’s acting in its high position does not intimate the formation of the figure from Yi, the 42nd hexagram, but calls attention to the fact that a weak line is here ‘lord of judgment.’ This does not seem natural, but the effect is good ;—judgment is tempered by leniency. ; XXII. The first paragraph is either superfluous or incomplete. The language of paragraph 2 has naturally been pressed into the 232 THE APPENDIXES. SECT. I. XXIII. 1. Po denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves). 2. That ‘it will not be advantageous to make a movement in any direction whatever’ appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies.
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.
12. ‘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 in Appendix IT? Then the analogy between natural phenomena and human and social experiences comes into play. Paragraph 3 is also tantalising. Why does the writer introduce the subject of punishments and penalties? Are they a consequence of putting the hosts in motion? XVII. The trigrams X4n and Tui are distinguished as strong and weak, X%n representing, on king W4n’s scheme, ‘the eldest son,’-and T ui, ‘the youngest daughter.’ But ‘the strong’ here may mean the strong line, the lowest in the hexagram. As Wang Sung-Awan (Sung dynasty) says:—‘The yang and strong line should not be below a yin and weak line, as we find it here. That is, in Sui the high places himself below the low, and the noble below the mean :’—esteeming others higher than himself, and giving the idea of following. Then K4n denotes the production or excitement of motion, and Tui denotes pleasure ; and the union of these things suggests the same idea, HEX. 20. APPENDIX I. 229 weigh well, however, the events of) three days before (the turning-point), and those (to be done) three days after it :’—the end (of confusion) is the beginning (of order); such is the procedure of Heaven. XIX. 1. In Lin (we see) the strong (lines) gradually increasing and advancing. 2. (The lower trigram is the symbol of) being pleased, and (the upper of) being compliant. The strong (line) is in the central position, and is properly responded to. 3. ‘There is great progress and success, along with firm correctness :’—this is the way of Heaven. 4. ‘In the eighth month there will be evil :'-—(the advancing power) will decay after no long time. XX. 1. The great Manifester occupies an upper place (in the figure), which consists of (the trigrams XVIII. The symbolism here is the opposite of that in Sui. The upper trigram Aan is strong, denoting, according to king W&n, ‘the youngest son ;’ and the lower, Sun, is weak, denoting ‘the eldest daughter,’ For the eldest daughter to be below the youngest son is eminently correct, and helps to indicate the auspice of great success. The attribute of Sun is pliancy, and that of Kin stoppage or arrest. The feeble pliancy confronted by the arresting mountain gives an idea of the evil state implied in KO.
2The attribute of Sun is pliancy, and that of Kin stoppage or arrest. The feeble pliancy confronted by the arresting mountain gives an idea of the evil state implied in KO. ‘Three days before and after the turning-point’ is, literally, ‘three days before and after 4i4,’ 4i4 being the name of the first of the ‘earthly stems’ among the cyclical characters. Hence it has’ the meaning of ‘ beginning,’ and here denotes the turning-point, at which disorder gives place to order. According to ‘the procedure of Heaven,’ history is a narrative of change, one condition of affairs constantly giving place to another and opposite. ‘A kingdom that cannot be moved’ does not enter into the circle of Chinese ideas. XIX. See what has been said on the fourth paragraph in pp. 98, 99 on the Text. The other paragraphs need no explanation beyond what appears in the supplemented translation. 230 THE APPENDIXES, SECT. f. whose attributes are) docility and flexibility. He is in the central position and his correct place, and thus exhibits (his lessons) to all under heaven. 2. ‘Kwan shows its subject like a worshipper who has washed this hands, but not (yet) presented his offerings ;—with sincerity and an appearance of dignity (commanding reverent regard) :—(all) beneath look to him and are transformed. 3. When we contemplate the spirit-like way of Heaven, we see how the four seasons proceed without error. The sages, in accordance with (this) spirit-like way, laid down their instructions, and all under heaven yield submission to them. XXI. 1. The existence of something between the jaws gives rise to the name Shih Ho (Union by means of biting through the intervening article). 2. The Union by means of biting through the intervening article indicates ‘the successful progress (denoted by the hexagram). The strong and weak (lines) are equally divided {in the figure). Movement is denoted (by the lower trigram), and bright intelligence (by the upper); thunder and lightning uniting in them, and having brilliant manifestation. The weak (fifth) line is in XX. ‘The great Manifester’ is the ruler, the principal subject of the hexagram, and represented by line 5, near the top of the figure. In that figure the lower trigram is Khw4n, representing the earth, with the attribute of docility, and the upper is Sun, representing wind, with the attributes of flexibility and penetration. As is the place of line 5, so are the virtues of the ruler. ‘The spirit-like way of Heaven’ is the invisible and unfathomable agency ever operating. by general laws, and with invariable regularity, in what we call nature. Compare with this paragraph, the definition of Shan or Spirit in Appendix ITT, i, 32; and the doctrine of the agency of God, taught in Appendix VI, 8, 9. HEX, 22. APPENDIX I. 231 the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints,
3HEX, 22. APPENDIX I. 231 the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints, XXII. 1. (When it is said that) Pt indicates that there should be free course (in what it denotes): — 2. (We see) the weak line coming and ornamenting the strong lines (of the lower trigram), and hence (it is said that ornament) ‘should have free course.’ On the other hand, the strong line above ornaments the weak ones (of the upper trigram), and hence (it is said) that ‘ there will be little advantage, if (ornament) be allowed to advance (and take the lead).’ (This is illustrated in the) appearances that ornament the sky. 3. Elegance and intelligence (denoted by the lower trigram) regulated by the arrest (denoted by the upper) suggest the observances that adorn human (society). 4. We look at the ornamental figures of the sky, ‘and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand how the processes of transformation are accomplished all under heaven. XXI. The ‘equal division of the strong and weak lines’ is seen by taking them in pairs, though the order in the first pair is different from that in the two others. This is supposed to indicate the intelligence of the judgments in the action of the hexagram. X4n, the lower trigram, symbolises movement; Li, the upper, intelligence. The fifth line’s acting in its high position does not intimate the formation of the figure from Yi, the 42nd hexagram, but calls attention to the fact that a weak line is here ‘lord of judgment.’ This does not seem natural, but the effect is good ;—judgment is tempered by leniency. ; XXII. The first paragraph is either superfluous or incomplete. The language of paragraph 2 has naturally been pressed into the 232 THE APPENDIXES. SECT. I. XXIII. 1. Po denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves). 2. That ‘it will not be advantageous to make a movement in any direction whatever’ appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies.
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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