Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. service of the doctrine of changing the figures by divining manipulation; see p. 219, On paragraph 2 of the Thwan of hexagram 6. But as the Khang-hst editors point out, ‘the weak line coming and ornamenting the two strong lines’ simply indicates how substantiality should have the help of ornament, and ‘the strong line above (or ascending) and ornamenting the two weak lines’ indicates. that ornament should be restrained by substantiality. Ornament has its use, but it must be kept in check.—The closing sentence has no connexion with what precedes. Some characters are wanting, to show how the writer passes on to speak of ‘the ornamental figures of the sky.’ The whole should then be joined on to paragraph 3. The ‘figures of the sky’ are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, &c. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men, and constitute the transforming lessons of sagely wisdom. XXIII. ‘The symbolic figures in the hexagram’ are KhwAn, below, the representative of docility, acting as circumstances require; and Ka&n, the representative of a mountain, which arrests the progress of the traveller. The superior man of the topmost line thus interprets them, and acts accordingly. Yet he is not left without hope. Winter is followed by spring ; night is HEX, 25. APPENDIX I. 233 XXIV. 1. ‘Ff indicates the free course and proegress (of what it denotes):’—it is the coming back of what is intended by the undivided line. 2. (Its subject’s) actions show movement directed by accordance with natural order. Hence ‘he finds no one to distress him in his exits and entrances,’ and ‘friends come to him, and no error is committed.’ 3. ‘He will return and repeat his proper course; in seven days comes his return :’—such is the movement of the heavenly (revolution). 4. ‘ There will be advantage in whatever direction movement is made :’—the strong lines are growing and increasing. 5. Do we not see in Ffi the mind of heaven and earth ? XXV. In WQ Wang we have the strong (first) line come from the outer (trigram), and become in the inner trigram lord (of the whole figure); we have (the attributes of) motive power and strength ; we have the strong line (of the fifth place) in the succeeded by day; the moon wanes, and then begins to wax again. So will it be in political life. As we read in the Hebrew prophet Isaiah, ‘In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.’
2So will it be in political life. As we read in the Hebrew prophet Isaiah, ‘In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.’ XXIV. ‘The movement of the heavenly revolution’ in paragraph 3 has reference to the regular alternations of darkness and light, and of cold and heat, as seen in the different months of the year. H4u Hsing-kwo (of the Thang dynasty) refers to the expressions in the Shih, I, xv, ode 1, ‘the days of (our) first (month), second (month),’ &c., as illustrating the use of day for month, as we have it here ; but that is to explain what is obscure by what is more so; though I believe, as stated on the Text, that ‘seven days’ is here equivalent to ‘seven months.’ ‘The mind of heaven and earth’ is the love of life and of all goodness that rules in the course of nature and providence. 234 THE APPENDIXES. SECT. I. central position, and responded to (by the weak second) :—there will be ‘great progress proceeding from correctness ; such is the appointment of Heaven. ‘If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction :’—whither can he (who thinks he is) free from all insincerity, (and yet is as here described) proceed? Can anything be done (advantageously) by him whom the (will and) appointment of Heaven do not help? XXVI.1. In (the trigrams composing) Ta Kd we have (the attributes) of the greatest strength and of substantial solidity, which emit a brilliant light ; and indicate a daily renewal of his virtue (by the subject of it). 2, The strong line is in the highest place, and suggests the value set on talents and virtue; there is power (in the upper trigram) to keep the strongest in restraint :—all this shows ‘the great correctness’ (required in the hexagram). 3. ‘The good fortune attached to the subject’s not seeking to enjoy his revenues in his own family’ shows how talents and virtue are nourished. XXV. The advocates of one trigram’s changing into another, which ought not to be admitted, we have seen, into the interpretation of the Yi, make Wi Wang to be derived from Sung (No. 6), the second line there being manipulated into the first of this; but this representation is contrary to the words of the text, which make the strong first line come from the outer trigram, i.e. from Ahien. And so it does, as related, not very intelligibly, in Appendix V, ro, Xn, the lower trigram here, being ‘the eldest son,’ resulting from the first application of Khw&n to KAien. The three peculiarities in the structure of the figure afford the auspice of progress and success; and very striking is the brief and emphatic declaration, that such progress is ‘the appointment of Heaven.’ HEX. 27. APPENDIX I. 235 4. ‘It will be advantageous to cross the great stream :’'—(the fifth line, representing the ruler,) is responded to by (the second, the central line of Khien, representing) Heaven.
327. APPENDIX I. 235 4. ‘It will be advantageous to cross the great stream :’'—(the fifth line, representing the ruler,) is responded to by (the second, the central line of Khien, representing) Heaven. XXVII. 1. ‘findicates that with firm correctness there will be good fortune :’—when the nourishing is correct, there will be good fortune. ‘We must look at what we are seeking to nourish :'-—we must look at those whom we wish to nourish. ‘We must by the exercise of our thoughts seek the proper aliment:’— we must look to our own nourishing of ourselves. 2. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is (the work intended by this) nourishing in its time! XXVI_. In paragraph 1, T4 AAQ evidently means the ‘ grand accumulation’ of virtue, indicated by the attributes of its component trigrams. ‘Substantial solidity’ may very well be given as the attribute of mountains. ‘The strong line in the highest place’ of paragraph 2 is line 6, whose subject is thus above the ruler represented by 5, and has the open firmament for his range in doing his work. This, and his ability to repress the strongest opposition, show how he is supported by all that is correct and right. In a kingdom where the object of the government is the accumulation of virtue, good and able men will not be left in obscurity. What will not a high and good purpose, supported by the greatest strength, be able to do? XXVII. Many of the critics, in illustration of paragraph 1, refer appropriately to Mencius, VI, i, chap. 14. In illustration of paragraph 2 they refer to the times and court of Yao and Shun, sage rulers, from whose cherishing and nourishing came Yii to assuage the waters of the deluge, 3f to teach the people agriculture, Hsieh as minister of instruction, Kao Y4o as minister of crime, and others ;—all to do the work of nourishing the people. 236 THE APPENDIXES. SECT. I. XXVIII. 1. T& Kwo shows the great ones (=the undivided lines) in excess. 2. In ‘the beam that is weak’ we see weakness both in the lowest and the topmost (lines). 3. The strong lines are in excess, but (two of them) are in the central positions. The action (of the hexagram is represented by the symbols of) flexibility and satisfaction. (Hence it is said), ‘ There will be advantage in moving in any direction whatever ; yea, there will be success.’ 4. Great indeed is (the work to be done in) this very extraordinary time. X XIX. 1. Khan repeated shows us one defile succeeding another. 2. This is the nature of water ;—it flows on, without accumulating its volume (so as to overflow); it pursues its way through a dangerous defile, without losing its true (nature). 3. That ‘the mind is penetrating’ is indicated by the strong (line) in the centre. That ‘action (in accordance with this) will be of high value’ tells us that advance will be followed by achievement.
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 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. service of the doctrine of changing the figures by divining manipulation; see p. 219, On paragraph 2 of the Thwan of hexagram 6. But as the Khang-hst editors point out, ‘the weak line coming and ornamenting the two strong lines’ simply indicates how substantiality should have the help of ornament, and ‘the strong line above (or ascending) and ornamenting the two weak lines’ indicates. that ornament should be restrained by substantiality. Ornament has its use, but it must be kept in check.—The closing sentence has no connexion with what precedes. Some characters are wanting, to show how the writer passes on to speak of ‘the ornamental figures of the sky.’ The whole should then be joined on to paragraph 3. The ‘figures of the sky’ are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, &c. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men, and constitute the transforming lessons of sagely wisdom. XXIII. ‘The symbolic figures in the hexagram’ are KhwAn, below, the representative of docility, acting as circumstances require; and Ka&n, the representative of a mountain, which arrests the progress of the traveller. The superior man of the topmost line thus interprets them, and acts accordingly. Yet he is not left without hope. Winter is followed by spring ; night is HEX, 25. APPENDIX I. 233 XXIV. 1. ‘Ff indicates the free course and proegress (of what it denotes):’—it is the coming back of what is intended by the undivided line. 2. (Its subject’s) actions show movement directed by accordance with natural order. Hence ‘he finds no one to distress him in his exits and entrances,’ and ‘friends come to him, and no error is committed.’ 3. ‘He will return and repeat his proper course; in seven days comes his return :’—such is the movement of the heavenly (revolution). 4. ‘ There will be advantage in whatever direction movement is made :’—the strong lines are growing and increasing. 5. Do we not see in Ffi the mind of heaven and earth ? XXV. In WQ Wang we have the strong (first) line come from the outer (trigram), and become in the inner trigram lord (of the whole figure); we have (the attributes of) motive power and strength ; we have the strong line (of the fifth place) in the succeeded by day; the moon wanes, and then begins to wax again. So will it be in political life. As we read in the Hebrew prophet Isaiah, ‘In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.’
2So will it be in political life. As we read in the Hebrew prophet Isaiah, ‘In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.’ XXIV. ‘The movement of the heavenly revolution’ in paragraph 3 has reference to the regular alternations of darkness and light, and of cold and heat, as seen in the different months of the year. H4u Hsing-kwo (of the Thang dynasty) refers to the expressions in the Shih, I, xv, ode 1, ‘the days of (our) first (month), second (month),’ &c., as illustrating the use of day for month, as we have it here ; but that is to explain what is obscure by what is more so; though I believe, as stated on the Text, that ‘seven days’ is here equivalent to ‘seven months.’ ‘The mind of heaven and earth’ is the love of life and of all goodness that rules in the course of nature and providence. 234 THE APPENDIXES. SECT. I. central position, and responded to (by the weak second) :—there will be ‘great progress proceeding from correctness ; such is the appointment of Heaven. ‘If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction :’—whither can he (who thinks he is) free from all insincerity, (and yet is as here described) proceed? Can anything be done (advantageously) by him whom the (will and) appointment of Heaven do not help? XXVI.1. In (the trigrams composing) Ta Kd we have (the attributes) of the greatest strength and of substantial solidity, which emit a brilliant light ; and indicate a daily renewal of his virtue (by the subject of it). 2, The strong line is in the highest place, and suggests the value set on talents and virtue; there is power (in the upper trigram) to keep the strongest in restraint :—all this shows ‘the great correctness’ (required in the hexagram). 3. ‘The good fortune attached to the subject’s not seeking to enjoy his revenues in his own family’ shows how talents and virtue are nourished. XXV. The advocates of one trigram’s changing into another, which ought not to be admitted, we have seen, into the interpretation of the Yi, make Wi Wang to be derived from Sung (No. 6), the second line there being manipulated into the first of this; but this representation is contrary to the words of the text, which make the strong first line come from the outer trigram, i.e. from Ahien. And so it does, as related, not very intelligibly, in Appendix V, ro, Xn, the lower trigram here, being ‘the eldest son,’ resulting from the first application of Khw&n to KAien. The three peculiarities in the structure of the figure afford the auspice of progress and success; and very striking is the brief and emphatic declaration, that such progress is ‘the appointment of Heaven.’ HEX. 27. APPENDIX I. 235 4. ‘It will be advantageous to cross the great stream :’'—(the fifth line, representing the ruler,) is responded to by (the second, the central line of Khien, representing) Heaven.
327. APPENDIX I. 235 4. ‘It will be advantageous to cross the great stream :’'—(the fifth line, representing the ruler,) is responded to by (the second, the central line of Khien, representing) Heaven. XXVII. 1. ‘findicates that with firm correctness there will be good fortune :’—when the nourishing is correct, there will be good fortune. ‘We must look at what we are seeking to nourish :'-—we must look at those whom we wish to nourish. ‘We must by the exercise of our thoughts seek the proper aliment:’— we must look to our own nourishing of ourselves. 2. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is (the work intended by this) nourishing in its time! XXVI_. In paragraph 1, T4 AAQ evidently means the ‘ grand accumulation’ of virtue, indicated by the attributes of its component trigrams. ‘Substantial solidity’ may very well be given as the attribute of mountains. ‘The strong line in the highest place’ of paragraph 2 is line 6, whose subject is thus above the ruler represented by 5, and has the open firmament for his range in doing his work. This, and his ability to repress the strongest opposition, show how he is supported by all that is correct and right. In a kingdom where the object of the government is the accumulation of virtue, good and able men will not be left in obscurity. What will not a high and good purpose, supported by the greatest strength, be able to do? XXVII. Many of the critics, in illustration of paragraph 1, refer appropriately to Mencius, VI, i, chap. 14. In illustration of paragraph 2 they refer to the times and court of Yao and Shun, sage rulers, from whose cherishing and nourishing came Yii to assuage the waters of the deluge, 3f to teach the people agriculture, Hsieh as minister of instruction, Kao Y4o as minister of crime, and others ;—all to do the work of nourishing the people. 236 THE APPENDIXES. SECT. I. XXVIII. 1. T& Kwo shows the great ones (=the undivided lines) in excess. 2. In ‘the beam that is weak’ we see weakness both in the lowest and the topmost (lines). 3. The strong lines are in excess, but (two of them) are in the central positions. The action (of the hexagram is represented by the symbols of) flexibility and satisfaction. (Hence it is said), ‘ There will be advantage in moving in any direction whatever ; yea, there will be success.’ 4. Great indeed is (the work to be done in) this very extraordinary time. X XIX. 1. Khan repeated shows us one defile succeeding another. 2. This is the nature of water ;—it flows on, without accumulating its volume (so as to overflow); it pursues its way through a dangerous defile, without losing its true (nature). 3. That ‘the mind is penetrating’ is indicated by the strong (line) in the centre. That ‘action (in accordance with this) will be of high value’ tells us that advance will be followed by achievement.
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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