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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. Paragraph 2. ‘That which is great (should be) correct :’—that the ‘should be’ must be supplied in the translation appears from this, that the paragraph is intended to illustrate the text that ‘it will be advantageous to be firm and correct.’ The power of man becomes then a reflexion of the great power which we see working in nature, ‘ impartially,’ ‘ unselfishly.’ XXXV. To those who advocate the view that the hexagrams of the Yi have been formed by changes of the lines in manipulating with the divining stalks, the words of paragraph 2, that we have in the figure ‘the weak line advanced and moving above,’ suggest the derivation of 3in from Kwan, whose 4th and sth lines are made to change places (= =). But we have seen that that view is inadmissible in the interpretation of the Yf. And a simple explanation of the language at once presents itself. As Hsiang An-shih (Sung dynasty) says, ‘Of the three “ daughter” trigrams it is only Li which has its divided line occupying the central place of honour, when it is the upper trigram in a hexagram.’ [16] R 242 THE APPENDIXES. SECT. II. who with these qualities was yet involved in great difficulties. 3. ‘It will be advantageous to realise the difficulty (of the position), and maintain firm correctness ;’— that is, (the individual concerned) should obscure his brightness. The case of the count of At was that of one who, amidst the difficulties of his House, was able (thus) to maintain his aim and mind correct. XXXVII. 1. In Kia Zan the wife has her correct place in the inner (trigram), and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown (in the relation and positions of) heaven and earth. 2. In Kid Zan we have the idea of an authoritative ruler;—that, namely, represented by the parental authority. 3. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother; let the husband be indeed husband, and the wife wife :— then will the family be in its normal state. Bring the family to that state, and all under heaven will be established. XXXVI. The sun disappearing, as we say, ‘below the earth,’ or, as the Chinese writer conceives it, ‘into the midst of, or within the earth,’ sufficiently indicates the obscuration or wounding of brightness,—the repression and resistance of the good and bright. King W4n was not of the line of Shang. Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of A?, who was a member of the House of Shang. He could do nothing that would help on its downfall.
2Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of A?, who was a member of the House of Shang. He could do nothing that would help on its downfall. XXXVII. Paragraph 1 first explains the statement of the HEX, 38. APPENDIX I. 243 XXXVIII. 1. In Khwei we have (the symbol of) - Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction. 2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to (the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that ‘in small matters there will (still) be good fortune.’ 3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation. Thwan, about the wife, represented by line 2; and then proceeds to the husband, represented by line 5. The two trigrams become representative of the family circle, and the wide world without it. In the reference to heaven and earth it is not supposed that they are really husband and wife; but in their relation and positions they symbolise that social relation and the individuals in it. Paragraph 2, more closely rendered, would be—‘ That in Xia Zin there is an authoritative ruler is a way of naming father and mother.’ Does the writer mean to say that while the assertion of authority was indispensable in a family, that authority must have combined in it both force and gentleness? XXXVIII. In paragraph 1 we have first an explanation of the meaning of Khwei from the symbolism of FQ-hsi. Then follows R 2 244 , THE APPENDIXES. SECT. If. XXXIX. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower trigram), is he not wise?
3Then follows R 2 244 , THE APPENDIXES. SECT. If. XXXIX. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower trigram), is he not wise? 2. (The language of) Kien, that ‘advantage will be found in the south-west,’ refers to the (strong fifth line) advanced and in the central place. That ‘there will be no advantage in the north-east, intimates that the way (of dealing with the Kien State) is exhausted. That ‘it will be advantageous to see the great man,’ intimates that advance will lead to achievement. That the places (of the different lines after the first) are those appropriate to them indicates firm correctness and good fortune, with which the regions (of the kingdom) are brought to their normal state. Great indeed is the work to be done in the time of Kien! an explanation from that ascribed to king Wan, where Tui represents the youngest daughter and Lf the second. The Khang-hsi editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and 49 is attention called to it. The reason, they say, is that in those two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision. About what is said, in paragraph 2, on the weak line, as advanced and acting above, see the note on hexagram 35. The lesson of paragraph 3 is not unity in diversity, but union with diversity. XXXIX. The upper or front trigram is Kh4n, the attribute of which is perilousness; the lower is K&n, of which the arresting, actively or passively, of movement or advance is the attribute. We can understand how the union of these attributes gives the ideas of difficulty and prudent caution. The explanations in paragraph 2 of the phraseology of the Thwan HEX. 40. APPENDIX I. 245 XL. 1. In Xieh we have (the trigram expressive of) peril going on to that expressive of movement. By movement there is an escape from the peril :— (this is the meaning of) Kieh. 2. ‘In (the state indicated by) Kieh, advantage will be found in the south-west :’—the movement (thus) intimated will win all. That ‘there will be good fortune in coming back (to the old conditions)’ shows that such action is that of the due medium. That ‘if some operations be necessary, there will be good fortune in the early conducting of them’ shows that such operations will be successful. 3. When heaven and earth are freed (from the grasp of winter), we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Kieh.
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 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. Paragraph 2. ‘That which is great (should be) correct :’—that the ‘should be’ must be supplied in the translation appears from this, that the paragraph is intended to illustrate the text that ‘it will be advantageous to be firm and correct.’ The power of man becomes then a reflexion of the great power which we see working in nature, ‘ impartially,’ ‘ unselfishly.’ XXXV. To those who advocate the view that the hexagrams of the Yi have been formed by changes of the lines in manipulating with the divining stalks, the words of paragraph 2, that we have in the figure ‘the weak line advanced and moving above,’ suggest the derivation of 3in from Kwan, whose 4th and sth lines are made to change places (= =). But we have seen that that view is inadmissible in the interpretation of the Yf. And a simple explanation of the language at once presents itself. As Hsiang An-shih (Sung dynasty) says, ‘Of the three “ daughter” trigrams it is only Li which has its divided line occupying the central place of honour, when it is the upper trigram in a hexagram.’ [16] R 242 THE APPENDIXES. SECT. II. who with these qualities was yet involved in great difficulties. 3. ‘It will be advantageous to realise the difficulty (of the position), and maintain firm correctness ;’— that is, (the individual concerned) should obscure his brightness. The case of the count of At was that of one who, amidst the difficulties of his House, was able (thus) to maintain his aim and mind correct. XXXVII. 1. In Kia Zan the wife has her correct place in the inner (trigram), and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown (in the relation and positions of) heaven and earth. 2. In Kid Zan we have the idea of an authoritative ruler;—that, namely, represented by the parental authority. 3. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother; let the husband be indeed husband, and the wife wife :— then will the family be in its normal state. Bring the family to that state, and all under heaven will be established. XXXVI. The sun disappearing, as we say, ‘below the earth,’ or, as the Chinese writer conceives it, ‘into the midst of, or within the earth,’ sufficiently indicates the obscuration or wounding of brightness,—the repression and resistance of the good and bright. King W4n was not of the line of Shang. Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of A?, who was a member of the House of Shang. He could do nothing that would help on its downfall.
2Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of A?, who was a member of the House of Shang. He could do nothing that would help on its downfall. XXXVII. Paragraph 1 first explains the statement of the HEX, 38. APPENDIX I. 243 XXXVIII. 1. In Khwei we have (the symbol of) - Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction. 2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to (the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that ‘in small matters there will (still) be good fortune.’ 3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation. Thwan, about the wife, represented by line 2; and then proceeds to the husband, represented by line 5. The two trigrams become representative of the family circle, and the wide world without it. In the reference to heaven and earth it is not supposed that they are really husband and wife; but in their relation and positions they symbolise that social relation and the individuals in it. Paragraph 2, more closely rendered, would be—‘ That in Xia Zin there is an authoritative ruler is a way of naming father and mother.’ Does the writer mean to say that while the assertion of authority was indispensable in a family, that authority must have combined in it both force and gentleness? XXXVIII. In paragraph 1 we have first an explanation of the meaning of Khwei from the symbolism of FQ-hsi. Then follows R 2 244 , THE APPENDIXES. SECT. If. XXXIX. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower trigram), is he not wise?
3Then follows R 2 244 , THE APPENDIXES. SECT. If. XXXIX. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower trigram), is he not wise? 2. (The language of) Kien, that ‘advantage will be found in the south-west,’ refers to the (strong fifth line) advanced and in the central place. That ‘there will be no advantage in the north-east, intimates that the way (of dealing with the Kien State) is exhausted. That ‘it will be advantageous to see the great man,’ intimates that advance will lead to achievement. That the places (of the different lines after the first) are those appropriate to them indicates firm correctness and good fortune, with which the regions (of the kingdom) are brought to their normal state. Great indeed is the work to be done in the time of Kien! an explanation from that ascribed to king Wan, where Tui represents the youngest daughter and Lf the second. The Khang-hsi editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and 49 is attention called to it. The reason, they say, is that in those two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision. About what is said, in paragraph 2, on the weak line, as advanced and acting above, see the note on hexagram 35. The lesson of paragraph 3 is not unity in diversity, but union with diversity. XXXIX. The upper or front trigram is Kh4n, the attribute of which is perilousness; the lower is K&n, of which the arresting, actively or passively, of movement or advance is the attribute. We can understand how the union of these attributes gives the ideas of difficulty and prudent caution. The explanations in paragraph 2 of the phraseology of the Thwan HEX. 40. APPENDIX I. 245 XL. 1. In Xieh we have (the trigram expressive of) peril going on to that expressive of movement. By movement there is an escape from the peril :— (this is the meaning of) Kieh. 2. ‘In (the state indicated by) Kieh, advantage will be found in the south-west :’—the movement (thus) intimated will win all. That ‘there will be good fortune in coming back (to the old conditions)’ shows that such action is that of the due medium. That ‘if some operations be necessary, there will be good fortune in the early conducting of them’ shows that such operations will be successful. 3. When heaven and earth are freed (from the grasp of winter), we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Kieh.
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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