Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘There will be advantage in whatever he shall go forward to:-—when the growth of the strong (lines) has been completed, there will be an end (of the displacement). And ceaselessly it hastens on, Each season’s gifts quick to requite.’ XLII. 1. The last clause of paragraph 1 is good in itself, showing that the strong and worthy statesman in removing a bad man from the state is not actuated by any private feelings. The sentiment, however, as it is expressed, can hardly be said to follow from the symbolism. Paragraph 2. The same may be said of all the notes appended to the different clauses of this second paragraph. Hf Ping-wan (Yiian dynasty) says:—‘If but a single small man be left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the _harmony of heavenly principles. The eradication in both cases must be complete, before the labour is ended.’ 250 THE APPENDIXES. SECT. II. XLIV. 1. K4u has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones. 2. ‘It will not be good to marry (such) a female :'—one (so symbolised) should not be long associated with. -3. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed. 4. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky. 5. Great indeed is the significance of what has to be done at the time indicated by K4u! XLV. 1. 3hui indicates (the condition of union, or) being collected. We have in it (the symbol of) docile obedience going on to (what is expressed by that of) satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union. 2. ‘The king will repair to his ancestral temple :’— XLIV. On paragraph 1 the Khang-hst editors say :—‘ ‘‘ The weak line meets with (or comes unexpectedly on) the strong ones ;”— the weak line, that is, plays the principal part. The case is like that of the minister who assumes the power of deciding for himself on all measures, or of a hen’s announcing the morning ;—is not the name of (shameless) boldness rightly applied to it? Hence nothing more is said about the symbol of the bold female ; but attention is called to the second part of the Thwan.’ Paragraph 2 needs no remark. Paragraphs 3, 4, and 5 all speak of the importance of powers and parties meeting together,—in the world of nature, and in the sphere of human affairs. But I do not see how this sentiment is a natural sequel to that in 1 and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism. HEX. 46. APPENDIX I. 251 with the utmost filial piety he presents his offerings (to the spirits of his ancestors).
2But I do not see how this sentiment is a natural sequel to that in 1 and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism. HEX. 46. APPENDIX I. 251 with the utmost filial piety he presents his offerings (to the spirits of his ancestors). ‘It will be advantageous to meet the great man, and there will then be prosperity and success :’— the union effected by him will be on and through what is correct. ‘The use of great victims will conduce to good fortune; and in whatsoever direction movement is made, it will be advantageous:’—all is done in accordance with the ordinances of Heaven. 3. When we look at the way in which the gatherings (here shown) take place, the natural tendencies (in the outward action) of heaven and earth and of all things can be seen. XLVI. 1. (We find) the weak (line), as it finds the opportunity, ascending upwards. 2. We have (the attribute) of flexibility and that of obedience; we have the strong line (below) and its proper correlate above:—these things indicate that there will be ‘great progress and success.’ XLV. The lower trigram in 3hui is Khw&n, whose attribute is docile obedience; and the upper is Tui, whose attribute is pleased satisfaction. Then we have the strong line in 5, and its proper correlate in 2. These things may give the idea of union. They might also give the idea of other good things. The Khang-hst editors say that though ‘all is done in accordance with the ordinances of Heaven’ follows the concluding clauses of the Thwan, yet the sentiment of the words must be extended to the other clauses as well. AA&ng-3ze says that ‘the ordinances of Heaven’ are simply the natural and practical outcome of ‘ heavenly principle ;’—in this case what should and may be done according to the conditions and requiremenits of the time. So do the critics of China try to shirk the idea of personality in ‘Heaven.’ With paragraph 3, compare the concluding paragraphs of the Thwan Awan on hexagrams 31, 32. 252 THE APPENDIXES. SECT, If. 3. ‘Seeking (by the qualities implied in Shang) to meet with the great man, its subject need have no anxiety :'—there will be ground for congratulation. ‘Advance to the south will be fortunate :’'—his aim will be carried out. XLVII. 1. In Khw&n (we see) the strong (lines) covered and obscured (by the weak). 2. We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end? ‘For the firm and correct, the (really) great man, there will be good fortune :'-—this is shown by the central positions of the strong (lines). ‘If he make speeches, his words cannot be made good ;’—to be fond of arguing or pleading is the way to be reduced to extremity.
3‘For the firm and correct, the (really) great man, there will be good fortune :'-—this is shown by the central positions of the strong (lines). ‘If he make speeches, his words cannot be made good ;’—to be fond of arguing or pleading is the way to be reduced to extremity. XLVI. The explanation of the first paragraph has given occasion to much difference of opinion. Some will have ‘the weak (line)’ to be 4; some 5; and some the whole of Khwan, the upper trigram. The advocates of 4, make it come from hexagram 40, the weak 3 of which ascends to the strong 4, displaces it, and takes its place ; but we have seen repeatedly the folly of the doctrine of changing lines and figures. The great symbolism of Appendix II suggests the proper explanation. The lower trigram, Sun, represents here not wind but wood. The first line, weak, is the root of a tree planted beneath the earth. Its gradual growth symbolises the advance upwards of the subject of the hexagram, fostered, that is, by the circumstances of the time. XLVII. 1. One sees the relative position of the strong and weak lines in the figure; but to deduce from that the idea expressed by Khw&n requires a painful straining of the imagination. That idea was in the mind, and then the lines were interpreted accordingly. 2. ‘ Perilousness’ is the attribute of the lower trigram, and ‘ satisfaction’ that of the upper. The superior man, however straitened, HEX. 49. APPENDIX I. - 253 XLVIII. 1. (We have the symbol of) wood in the water and the raising of the water; which (gives us the idea of) a well. A well supplies nourishment and is not (itself) exhausted. 2. ‘The site of a town may be changed, while the fashion of its wells undergoes no change :’'— this is indicated by the central position of the strong lines (in the second and fifth places). ‘The drawing is nearly accomplished, but the rope has not yet reached the water of the well :'— its service has not yet been accomplished. ‘The bucket is broken:’—it is this that occasions evil. XLIX. 1. In Ko (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to remains master of himself, and pursues the proper end of principle settled in his mind. Why should the subject of Khwan make speeches, be fond of arguing or pleading,—as the characters say, if we could translate them literally, ‘setting a value on the mouth?’ The reply to this is found in the trigram denoting ‘satisfaction,’ or ‘ being pleased.’ The party in the extremity of Khwin yet wishes and tries to make men pleased with him. XLVIII. Xang Khang-KAing says :—‘ K h4n, the upper trigram, Tepresents water, and Sun, the lower, wood. This wood denotes the water-wheel or pulley with its bucket, which descends into the mouth of the spring, and brings the water up to the top.’ This may be a correct explanation of the figure, though the reading of it from bottom to top seems at first to be strange.
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.
1‘There will be advantage in whatever he shall go forward to:-—when the growth of the strong (lines) has been completed, there will be an end (of the displacement). And ceaselessly it hastens on, Each season’s gifts quick to requite.’ XLII. 1. The last clause of paragraph 1 is good in itself, showing that the strong and worthy statesman in removing a bad man from the state is not actuated by any private feelings. The sentiment, however, as it is expressed, can hardly be said to follow from the symbolism. Paragraph 2. The same may be said of all the notes appended to the different clauses of this second paragraph. Hf Ping-wan (Yiian dynasty) says:—‘If but a single small man be left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the _harmony of heavenly principles. The eradication in both cases must be complete, before the labour is ended.’ 250 THE APPENDIXES. SECT. II. XLIV. 1. K4u has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones. 2. ‘It will not be good to marry (such) a female :'—one (so symbolised) should not be long associated with. -3. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed. 4. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky. 5. Great indeed is the significance of what has to be done at the time indicated by K4u! XLV. 1. 3hui indicates (the condition of union, or) being collected. We have in it (the symbol of) docile obedience going on to (what is expressed by that of) satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union. 2. ‘The king will repair to his ancestral temple :’— XLIV. On paragraph 1 the Khang-hst editors say :—‘ ‘‘ The weak line meets with (or comes unexpectedly on) the strong ones ;”— the weak line, that is, plays the principal part. The case is like that of the minister who assumes the power of deciding for himself on all measures, or of a hen’s announcing the morning ;—is not the name of (shameless) boldness rightly applied to it? Hence nothing more is said about the symbol of the bold female ; but attention is called to the second part of the Thwan.’ Paragraph 2 needs no remark. Paragraphs 3, 4, and 5 all speak of the importance of powers and parties meeting together,—in the world of nature, and in the sphere of human affairs. But I do not see how this sentiment is a natural sequel to that in 1 and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism. HEX. 46. APPENDIX I. 251 with the utmost filial piety he presents his offerings (to the spirits of his ancestors).
2But I do not see how this sentiment is a natural sequel to that in 1 and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism. HEX. 46. APPENDIX I. 251 with the utmost filial piety he presents his offerings (to the spirits of his ancestors). ‘It will be advantageous to meet the great man, and there will then be prosperity and success :’— the union effected by him will be on and through what is correct. ‘The use of great victims will conduce to good fortune; and in whatsoever direction movement is made, it will be advantageous:’—all is done in accordance with the ordinances of Heaven. 3. When we look at the way in which the gatherings (here shown) take place, the natural tendencies (in the outward action) of heaven and earth and of all things can be seen. XLVI. 1. (We find) the weak (line), as it finds the opportunity, ascending upwards. 2. We have (the attribute) of flexibility and that of obedience; we have the strong line (below) and its proper correlate above:—these things indicate that there will be ‘great progress and success.’ XLV. The lower trigram in 3hui is Khw&n, whose attribute is docile obedience; and the upper is Tui, whose attribute is pleased satisfaction. Then we have the strong line in 5, and its proper correlate in 2. These things may give the idea of union. They might also give the idea of other good things. The Khang-hst editors say that though ‘all is done in accordance with the ordinances of Heaven’ follows the concluding clauses of the Thwan, yet the sentiment of the words must be extended to the other clauses as well. AA&ng-3ze says that ‘the ordinances of Heaven’ are simply the natural and practical outcome of ‘ heavenly principle ;’—in this case what should and may be done according to the conditions and requiremenits of the time. So do the critics of China try to shirk the idea of personality in ‘Heaven.’ With paragraph 3, compare the concluding paragraphs of the Thwan Awan on hexagrams 31, 32. 252 THE APPENDIXES. SECT, If. 3. ‘Seeking (by the qualities implied in Shang) to meet with the great man, its subject need have no anxiety :'—there will be ground for congratulation. ‘Advance to the south will be fortunate :’'—his aim will be carried out. XLVII. 1. In Khw&n (we see) the strong (lines) covered and obscured (by the weak). 2. We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end? ‘For the firm and correct, the (really) great man, there will be good fortune :'-—this is shown by the central positions of the strong (lines). ‘If he make speeches, his words cannot be made good ;’—to be fond of arguing or pleading is the way to be reduced to extremity.
3‘For the firm and correct, the (really) great man, there will be good fortune :'-—this is shown by the central positions of the strong (lines). ‘If he make speeches, his words cannot be made good ;’—to be fond of arguing or pleading is the way to be reduced to extremity. XLVI. The explanation of the first paragraph has given occasion to much difference of opinion. Some will have ‘the weak (line)’ to be 4; some 5; and some the whole of Khwan, the upper trigram. The advocates of 4, make it come from hexagram 40, the weak 3 of which ascends to the strong 4, displaces it, and takes its place ; but we have seen repeatedly the folly of the doctrine of changing lines and figures. The great symbolism of Appendix II suggests the proper explanation. The lower trigram, Sun, represents here not wind but wood. The first line, weak, is the root of a tree planted beneath the earth. Its gradual growth symbolises the advance upwards of the subject of the hexagram, fostered, that is, by the circumstances of the time. XLVII. 1. One sees the relative position of the strong and weak lines in the figure; but to deduce from that the idea expressed by Khw&n requires a painful straining of the imagination. That idea was in the mind, and then the lines were interpreted accordingly. 2. ‘ Perilousness’ is the attribute of the lower trigram, and ‘ satisfaction’ that of the upper. The superior man, however straitened, HEX. 49. APPENDIX I. - 253 XLVIII. 1. (We have the symbol of) wood in the water and the raising of the water; which (gives us the idea of) a well. A well supplies nourishment and is not (itself) exhausted. 2. ‘The site of a town may be changed, while the fashion of its wells undergoes no change :’'— this is indicated by the central position of the strong lines (in the second and fifth places). ‘The drawing is nearly accomplished, but the rope has not yet reached the water of the well :'— its service has not yet been accomplished. ‘The bucket is broken:’—it is this that occasions evil. XLIX. 1. In Ko (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to remains master of himself, and pursues the proper end of principle settled in his mind. Why should the subject of Khwan make speeches, be fond of arguing or pleading,—as the characters say, if we could translate them literally, ‘setting a value on the mouth?’ The reply to this is found in the trigram denoting ‘satisfaction,’ or ‘ being pleased.’ The party in the extremity of Khwin yet wishes and tries to make men pleased with him. XLVIII. Xang Khang-KAing says :—‘ K h4n, the upper trigram, Tepresents water, and Sun, the lower, wood. This wood denotes the water-wheel or pulley with its bucket, which descends into the mouth of the spring, and brings the water up to the top.’ This may be a correct explanation of the figure, though the reading of it from bottom to top seems at first to be strange.
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.
No commentary for this page.