Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. 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. 4. The dangerous (height)of heaven cannot be ascended ; the difficult places of the earth are moun- XXVIII. Paragraph 3. In the Great Symbolism ‘wood’ appears as the natural object symbolised by Sun, and not ‘ wind,’ which we find more commonly. The attribute of ‘flexibility,’ however, is the quality of Sun, whether used of wind or of wood. Paragraph 4. Such a time, it is said, was that of Y4o and Shun, of Thang the Successful, and of king WH. What these heroes did, however, was all called for by the exigency of their times, and not by whim or principle of their own, which they wished to make prominent. HEX. 30. APPENDIX I. 237 tains, rivers, hills, and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of (what is here) taught about seasons of peril. XXX. 1. Lt means being attached to. The sun and moon have their place in the sky. All the grains, grass, and trees have their place on the earth, The double brightness (of the two trigrams) adheres to what is correct, and the result is the transforming and perfecting all under the sky. 2. The weak (second line) occupies the middle and correct position, and gives the indication of ‘a free and successful course ;’ and, moreover, ‘ nourishing (docility like that of) the cow’ will lead to good fortune. XXIX. On paragraph 2 Liang Yin says:—‘ Water stops at the proper time, and moves at the proper time. Is not this an emblem of the course of the superior man in dealing with danger?’ On paragraph 4 the Khang-hst editors say that to exercise one’s self in meeting difficulty and peril is the way to establish and strengthen the character, and that the use of such experience is seen in all measures for self-defence, there being no helmet and mail like leal-heartedness and good faith, and no shield and tower like propriety and righteousness. XXX. ‘The double brightness’ in paragraph 1 has been much discussed. Some say that it means ‘the ruler,’ becoming brighter and brighter. Others say that it means both the ruler and his ministers, combining their brightness. The former view seems to me the better. The analogy between the natural objects and a transforming and perfecting rule is far fetched. ‘The central and correct position’ in paragraph 2 can be said only of the second line, and not of the fifth, where an undivided line would be more correct. The ‘and moreover’ of the translation is ‘therefore’ in the original; but I cannot make out the force and suitability of that conjunction. 238 THE APPENDIXES. SECT. II. Section II. XXXI. 1. Hsien is here used in the sense of Kan, meaning (mutually) influencing.
2The ‘and moreover’ of the translation is ‘therefore’ in the original; but I cannot make out the force and suitability of that conjunction. 238 THE APPENDIXES. SECT. II. Section II. XXXI. 1. Hsien is here used in the sense of Kan, meaning (mutually) influencing. 2. The weak (trigram) above, and the strong one below ; their two influences moving and responding to each other, and thereby forming a union; the repression (of the one) and the satisfaction (of the other); (with their relative position), where the male is placed below the female :—all these things convey the notion of ‘a free and successful course (on the fulfilment of the conditions), while the advantage will depend on being firm and correct, as in marrying a young lady, and there will be good fortune.’ 3. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace all under the sky. If we look at (the method and issues) of those influences, the true character of heaven and earth and of all things can be seen. XXXII. 1. Hang denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind, XXXI. Paragraph 2. Tui, the upper trigram, is weak and yin; and K&n, the lower, is strong and yang; see Appendixes III, ii, 4,and V,10. K&n is below Tui; whereas the subject of the lower trigram should always take the initiative in these figures. HEX. 32. APPENDIX I. 239 which are in mutual communication ; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other :— these things are all found in Hang. 2. (When it is said that) ‘Hang indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,’ this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping. 3. (When it is said that) ‘Movement in any direction whatever will be advantageous,’ this implies that when (the moving power) is spent, it will begin again. 4. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they contfhue doing long, the natural tendencies of heaven, earth, and all things can be seen. XXXII. All the conditions in paragraph 1 must be understood as leading to the indication of progress and success, which is explained in paragraph 2, and illustrated by the analogy of the course of heaven and earth. ‘Movement in any direction,’ as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called.
3‘Movement in any direction,’ as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called. Paragraph 4, and especially its concluding sentence, are of a meditative and reflective character not uncommon in the treatise on the Thwan. 240 THE APPENDIXES. SECT. IL. . XXXIII. 1. ‘Thun indicates successful progress :'—that is, in the very retiring which Thun denotes there is such progress. The strong (line) is in the ruling place, (the fifth), and is properly responded to (by the second line). The action takes place according to (the requirement of) the time. 2. ‘To a small extent it will (still) be advantageous to be firm and correct :'—(the small men) are gradually encroaching and advancing. 3. Great indeed is the significance of (what is required to be done in) the time that necessitates retiring. XXXIV. 1. In Ta A wang we see that which is great becoming strong. We have the (trigram) denoting strength directing that which denotes movement, and hence (the whole) is expressive of vigour. 2. ‘T& Kwang indicates that it will be advantageous to be firm and correct :'—that which is great (should be) correct. Given correctness and greatness (in their highest degree), and the character and " tendencies of heaven and earth can be seen. XXXIII. ‘The superior man,’ it is said, ‘advances or withdraws according to the character of the time. The strength and correct position of the fifth line show that he is able to maintain himself; and as it is responded to by the weak second line, no opposition to what is correct in him would come from any others. He might therefore keep his place; but looking at the two weak lines, 1 and 2, he recognises in them the advance and irrepressible progress of small men, and that for a time it is better for him to give way and withdraw from the field. Thus there is successful progress even in his retiring.’ XXXIV. Paragraphr. ‘That which is great’ denotes, in the first place, the group of four strong lines which strikes us on HEX. 36. _ APPENDIX I. 241 XXXV. 1. 3in denotes advancing. 2. (In 3in we have) the bright (sun) appearing above the earth; (the symbol of) docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above :—all these things give us the idea of ‘a prince who secures the tranquillity (of the people), presented on that account with numerous horses (by the king), and three times in a day received at interviews.’ XXXVI. 1. (The symbol of) the Earth and that of Brightness entering into the midst of it give the idea of Ming { (Brightness wounded or obscured). 2. The inner (trigram) denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wan was that of one looking at the figure, and then the superior man, or the strong men in positions of power, of whom these are the representatives. Xhien is the trigram of strength, and X4n that of movement.
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.
13. 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. 4. The dangerous (height)of heaven cannot be ascended ; the difficult places of the earth are moun- XXVIII. Paragraph 3. In the Great Symbolism ‘wood’ appears as the natural object symbolised by Sun, and not ‘ wind,’ which we find more commonly. The attribute of ‘flexibility,’ however, is the quality of Sun, whether used of wind or of wood. Paragraph 4. Such a time, it is said, was that of Y4o and Shun, of Thang the Successful, and of king WH. What these heroes did, however, was all called for by the exigency of their times, and not by whim or principle of their own, which they wished to make prominent. HEX. 30. APPENDIX I. 237 tains, rivers, hills, and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of (what is here) taught about seasons of peril. XXX. 1. Lt means being attached to. The sun and moon have their place in the sky. All the grains, grass, and trees have their place on the earth, The double brightness (of the two trigrams) adheres to what is correct, and the result is the transforming and perfecting all under the sky. 2. The weak (second line) occupies the middle and correct position, and gives the indication of ‘a free and successful course ;’ and, moreover, ‘ nourishing (docility like that of) the cow’ will lead to good fortune. XXIX. On paragraph 2 Liang Yin says:—‘ Water stops at the proper time, and moves at the proper time. Is not this an emblem of the course of the superior man in dealing with danger?’ On paragraph 4 the Khang-hst editors say that to exercise one’s self in meeting difficulty and peril is the way to establish and strengthen the character, and that the use of such experience is seen in all measures for self-defence, there being no helmet and mail like leal-heartedness and good faith, and no shield and tower like propriety and righteousness. XXX. ‘The double brightness’ in paragraph 1 has been much discussed. Some say that it means ‘the ruler,’ becoming brighter and brighter. Others say that it means both the ruler and his ministers, combining their brightness. The former view seems to me the better. The analogy between the natural objects and a transforming and perfecting rule is far fetched. ‘The central and correct position’ in paragraph 2 can be said only of the second line, and not of the fifth, where an undivided line would be more correct. The ‘and moreover’ of the translation is ‘therefore’ in the original; but I cannot make out the force and suitability of that conjunction. 238 THE APPENDIXES. SECT. II. Section II. XXXI. 1. Hsien is here used in the sense of Kan, meaning (mutually) influencing.
2The ‘and moreover’ of the translation is ‘therefore’ in the original; but I cannot make out the force and suitability of that conjunction. 238 THE APPENDIXES. SECT. II. Section II. XXXI. 1. Hsien is here used in the sense of Kan, meaning (mutually) influencing. 2. The weak (trigram) above, and the strong one below ; their two influences moving and responding to each other, and thereby forming a union; the repression (of the one) and the satisfaction (of the other); (with their relative position), where the male is placed below the female :—all these things convey the notion of ‘a free and successful course (on the fulfilment of the conditions), while the advantage will depend on being firm and correct, as in marrying a young lady, and there will be good fortune.’ 3. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace all under the sky. If we look at (the method and issues) of those influences, the true character of heaven and earth and of all things can be seen. XXXII. 1. Hang denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind, XXXI. Paragraph 2. Tui, the upper trigram, is weak and yin; and K&n, the lower, is strong and yang; see Appendixes III, ii, 4,and V,10. K&n is below Tui; whereas the subject of the lower trigram should always take the initiative in these figures. HEX. 32. APPENDIX I. 239 which are in mutual communication ; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other :— these things are all found in Hang. 2. (When it is said that) ‘Hang indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,’ this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping. 3. (When it is said that) ‘Movement in any direction whatever will be advantageous,’ this implies that when (the moving power) is spent, it will begin again. 4. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they contfhue doing long, the natural tendencies of heaven, earth, and all things can be seen. XXXII. All the conditions in paragraph 1 must be understood as leading to the indication of progress and success, which is explained in paragraph 2, and illustrated by the analogy of the course of heaven and earth. ‘Movement in any direction,’ as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called.
3‘Movement in any direction,’ as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called. Paragraph 4, and especially its concluding sentence, are of a meditative and reflective character not uncommon in the treatise on the Thwan. 240 THE APPENDIXES. SECT. IL. . XXXIII. 1. ‘Thun indicates successful progress :'—that is, in the very retiring which Thun denotes there is such progress. The strong (line) is in the ruling place, (the fifth), and is properly responded to (by the second line). The action takes place according to (the requirement of) the time. 2. ‘To a small extent it will (still) be advantageous to be firm and correct :'—(the small men) are gradually encroaching and advancing. 3. Great indeed is the significance of (what is required to be done in) the time that necessitates retiring. XXXIV. 1. In Ta A wang we see that which is great becoming strong. We have the (trigram) denoting strength directing that which denotes movement, and hence (the whole) is expressive of vigour. 2. ‘T& Kwang indicates that it will be advantageous to be firm and correct :'—that which is great (should be) correct. Given correctness and greatness (in their highest degree), and the character and " tendencies of heaven and earth can be seen. XXXIII. ‘The superior man,’ it is said, ‘advances or withdraws according to the character of the time. The strength and correct position of the fifth line show that he is able to maintain himself; and as it is responded to by the weak second line, no opposition to what is correct in him would come from any others. He might therefore keep his place; but looking at the two weak lines, 1 and 2, he recognises in them the advance and irrepressible progress of small men, and that for a time it is better for him to give way and withdraw from the field. Thus there is successful progress even in his retiring.’ XXXIV. Paragraphr. ‘That which is great’ denotes, in the first place, the group of four strong lines which strikes us on HEX. 36. _ APPENDIX I. 241 XXXV. 1. 3in denotes advancing. 2. (In 3in we have) the bright (sun) appearing above the earth; (the symbol of) docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above :—all these things give us the idea of ‘a prince who secures the tranquillity (of the people), presented on that account with numerous horses (by the king), and three times in a day received at interviews.’ XXXVI. 1. (The symbol of) the Earth and that of Brightness entering into the midst of it give the idea of Ming { (Brightness wounded or obscured). 2. The inner (trigram) denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wan was that of one looking at the figure, and then the superior man, or the strong men in positions of power, of whom these are the representatives. Xhien is the trigram of strength, and X4n that of movement.
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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