Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. Paragraph 2. That the fashion of the well does not undergo any (great) change is dwelt upon as illustrating the unchangeableness of the great principles of human nature and of government. But that this truth may be learned from the strong and central lines only produces a smile. So do the remarks on the other two sentences of the Thwan. 254 THE APPENDIXES. SECT. II. different objects :—(on account of these things) it is called (the hexagram of) Change. 2. ‘It is believed in (only) after it has been accomplished : ’—when the change has been made, faith is accorded to it. (We have) cultivated intelligence (as the basis of ) pleased satisfaction, (suggesting) ‘ great progress and success,’ coming from what is Correct. When change thus takes place in the proper way, ‘occasion for repentance disappears.’ 3. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsia to the throne), and Wa (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change. L, 1. In Ting we, have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cook- XLIX. Paragraph 1. Lf, the lower trigram, represents fire, and Tui, the upper, represents water. Water will extinguish fire, and fire again will dry up water. Each, to all appearance, produces a change in the other. Again, according to king Wan’s scheme of the trigrams, as shown on p. 33, and in Figure 1, Plate III, Li is the second, and Tui the youngest daughter. Their wills are likely to differ in love and other things; but this symbolism does not so readily suggest the idea of change. a. The first sentence suggests how the dislike to change on the part of people generally is overcome. The second suggests how change proceeding from intelligence and giving general satisfaction will be successful. Paragraph 3 tells us how the greatest natural and the greatest political changes are equally successful and admirable when conducted aright. HEX, 81. APPENDIX I. 255 ing. The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers). 2. We have the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of ‘great progress and success.’ LI. 1. K&n (gives the intimation of) ease and development.
2(We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of ‘great progress and success.’ LI. 1. K&n (gives the intimation of) ease and development. 2. ‘When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension :’—that feeling of dread leads to happiness. ‘And yet smiling and talking cheerfully :'—the issue (of his dread) is that he adopts (proper) laws (for his course). ‘The movement (like a crash of thunder) terrifies L. 1. See the notes on the Text of the Thwan about the figure of a caldron in Ting. Its component trigrams are Sun representing wood, and Lf representing fire; which may very well suggest the idea of cooking. The last sentence of the paragraph is entirely after the style of ‘the Great Symbolism.’ The Khanghsf editors say that the distinction between 3ing and Ting appears here very clearly, the former relating to the nourishment of the people, and the latter to the nourishing men of worth. They add that the reality of the offerings to God ig such nourishing. ‘God’ is here Shang Tt, which Canon McClatchie translates ‘the First Emperor,’ adding in a note, ‘ The Chinese Jupiter, the Emperor of gods and men!’ . 2. The first sentence deduces the sentiment of the Thwan from the attributes or virtues of the trigrams with considerable amplification of the virtue of Li. The second line of Li, as being divided, calls forth in other hexagrams the same notice as here. It is the most important line in the figure, and being responded to by the strong 2, gives an indication of the ‘great progress and success,’ 256 THE APPENDIXES. SECT. IL. all within a hundred It :’'—it startles the distant and frightens the near. ‘He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:’—he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices. LII. 1. Kan denotes stopping or resting ;— resting when it is the time to rest, and acting when it is the time to act. When one’s movements and restings all take place at the proper time for them, his way (of proceeding) is brilliant and intelligent. 2. Resting in one’s resting-point is resting in one’s proper place. The upper and lower (lines of the hexagram) exactly correspond to each other, but are without any interaction; hence it is said that ‘(the subject of the hexagram) has no consciousness of self; that when he walks in his courtyard, he does not see (any of) the persons in it; and that there will be no error.’ LI. Paragraph 1. See what is said on the Text. a. The explanations of the Thwan here are good; but in no way deduced from the figure.
3Paragraph 1. See what is said on the Text. a. The explanations of the Thwan here are good; but in no way deduced from the figure. 3. The portion of the text printed in a different type is sipposed to have dropt out of the Chinese copies. The explanation of it that follows is based on W&n’s view of K4n as representing the oldest son. See on the Text. LIL 1. The Khang-hsf editors give their opinion that what is said in the first sentence of this paragraph, after the explanation of the name, illustrates the first sentence of the Thwan, and that the other sentence illustrates the rest of the Thwan. It may be so, but the whole of the Thwan appears in paragraph 2. 2. The hexagram being made up of K4n repeated, lines 1, 2, 3 are of course the same as 4, 5, and 6. But it will be seen that there is not a proper correlation among them all. I do not see, HEX. 54. APPENDIX I. 257 LIII. 1. The advance indicated by Kien is (like) the marrying of a young lady which is attended by good fortune. 2. (The lines) as they advance get into their correct places :—this indicates the achievements of a successful progress. The advance is made according to correctness :— (the subject of the hexagram) might rectify his country. 3. Among the places (of the hexagram) we see the strong undivided line in the centre. 4. ‘In (the attributes of) restfulness and flexible penetration we have (the assurance of) an (onward) movement that is inexhaustible. LIV. 1. By Kwei Mei (the marrying away of a younger sister) the great and righteous relation between heaven and earth (is suggested to us). If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end (of her maidenhood) and the beginning (of her motherhood). 2. We have (in the hexagram the desire of) however, that this furnishes any ground for the entire obliviousness of self, which the Thwan makes out to be in the figure. LITI. The first sentence of paragraph 2 describes the lines from 2 to 5 all getting into their proper places, as has been pointed out on the Text, and that sentence is symbolical of what is said in the second. ‘The rectification of the country’ is the reality of ‘the successful progress.’ ‘The strong undivided line’ in paragraph 3 is the fifth of the figure. Out of rest comes movement to go on for an indefinite time, and be succeeded by rest again ;—as says paragraph 4. [16] Ss 258 THE APPENDIXES. SECT. Il, pleasure and, on the ground of that, movement following. The marrying away is of a younger sister. 3. ‘Any action will be evil :’'—the places (of the lines) are not those appropriate to them. ‘It will be in no wise advantageous :'— the weak (third and fifth lines) are mounted on strong lines. LV. 1. Fang has the signification of being great. It is made up of the trigrams (representing)
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.
1This 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. Paragraph 2. That the fashion of the well does not undergo any (great) change is dwelt upon as illustrating the unchangeableness of the great principles of human nature and of government. But that this truth may be learned from the strong and central lines only produces a smile. So do the remarks on the other two sentences of the Thwan. 254 THE APPENDIXES. SECT. II. different objects :—(on account of these things) it is called (the hexagram of) Change. 2. ‘It is believed in (only) after it has been accomplished : ’—when the change has been made, faith is accorded to it. (We have) cultivated intelligence (as the basis of ) pleased satisfaction, (suggesting) ‘ great progress and success,’ coming from what is Correct. When change thus takes place in the proper way, ‘occasion for repentance disappears.’ 3. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsia to the throne), and Wa (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change. L, 1. In Ting we, have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cook- XLIX. Paragraph 1. Lf, the lower trigram, represents fire, and Tui, the upper, represents water. Water will extinguish fire, and fire again will dry up water. Each, to all appearance, produces a change in the other. Again, according to king Wan’s scheme of the trigrams, as shown on p. 33, and in Figure 1, Plate III, Li is the second, and Tui the youngest daughter. Their wills are likely to differ in love and other things; but this symbolism does not so readily suggest the idea of change. a. The first sentence suggests how the dislike to change on the part of people generally is overcome. The second suggests how change proceeding from intelligence and giving general satisfaction will be successful. Paragraph 3 tells us how the greatest natural and the greatest political changes are equally successful and admirable when conducted aright. HEX, 81. APPENDIX I. 255 ing. The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers). 2. We have the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of ‘great progress and success.’ LI. 1. K&n (gives the intimation of) ease and development.
2(We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of ‘great progress and success.’ LI. 1. K&n (gives the intimation of) ease and development. 2. ‘When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension :’—that feeling of dread leads to happiness. ‘And yet smiling and talking cheerfully :'—the issue (of his dread) is that he adopts (proper) laws (for his course). ‘The movement (like a crash of thunder) terrifies L. 1. See the notes on the Text of the Thwan about the figure of a caldron in Ting. Its component trigrams are Sun representing wood, and Lf representing fire; which may very well suggest the idea of cooking. The last sentence of the paragraph is entirely after the style of ‘the Great Symbolism.’ The Khanghsf editors say that the distinction between 3ing and Ting appears here very clearly, the former relating to the nourishment of the people, and the latter to the nourishing men of worth. They add that the reality of the offerings to God ig such nourishing. ‘God’ is here Shang Tt, which Canon McClatchie translates ‘the First Emperor,’ adding in a note, ‘ The Chinese Jupiter, the Emperor of gods and men!’ . 2. The first sentence deduces the sentiment of the Thwan from the attributes or virtues of the trigrams with considerable amplification of the virtue of Li. The second line of Li, as being divided, calls forth in other hexagrams the same notice as here. It is the most important line in the figure, and being responded to by the strong 2, gives an indication of the ‘great progress and success,’ 256 THE APPENDIXES. SECT. IL. all within a hundred It :’'—it startles the distant and frightens the near. ‘He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:’—he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices. LII. 1. Kan denotes stopping or resting ;— resting when it is the time to rest, and acting when it is the time to act. When one’s movements and restings all take place at the proper time for them, his way (of proceeding) is brilliant and intelligent. 2. Resting in one’s resting-point is resting in one’s proper place. The upper and lower (lines of the hexagram) exactly correspond to each other, but are without any interaction; hence it is said that ‘(the subject of the hexagram) has no consciousness of self; that when he walks in his courtyard, he does not see (any of) the persons in it; and that there will be no error.’ LI. Paragraph 1. See what is said on the Text. a. The explanations of the Thwan here are good; but in no way deduced from the figure.
3Paragraph 1. See what is said on the Text. a. The explanations of the Thwan here are good; but in no way deduced from the figure. 3. The portion of the text printed in a different type is sipposed to have dropt out of the Chinese copies. The explanation of it that follows is based on W&n’s view of K4n as representing the oldest son. See on the Text. LIL 1. The Khang-hsf editors give their opinion that what is said in the first sentence of this paragraph, after the explanation of the name, illustrates the first sentence of the Thwan, and that the other sentence illustrates the rest of the Thwan. It may be so, but the whole of the Thwan appears in paragraph 2. 2. The hexagram being made up of K4n repeated, lines 1, 2, 3 are of course the same as 4, 5, and 6. But it will be seen that there is not a proper correlation among them all. I do not see, HEX. 54. APPENDIX I. 257 LIII. 1. The advance indicated by Kien is (like) the marrying of a young lady which is attended by good fortune. 2. (The lines) as they advance get into their correct places :—this indicates the achievements of a successful progress. The advance is made according to correctness :— (the subject of the hexagram) might rectify his country. 3. Among the places (of the hexagram) we see the strong undivided line in the centre. 4. ‘In (the attributes of) restfulness and flexible penetration we have (the assurance of) an (onward) movement that is inexhaustible. LIV. 1. By Kwei Mei (the marrying away of a younger sister) the great and righteous relation between heaven and earth (is suggested to us). If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end (of her maidenhood) and the beginning (of her motherhood). 2. We have (in the hexagram the desire of) however, that this furnishes any ground for the entire obliviousness of self, which the Thwan makes out to be in the figure. LITI. The first sentence of paragraph 2 describes the lines from 2 to 5 all getting into their proper places, as has been pointed out on the Text, and that sentence is symbolical of what is said in the second. ‘The rectification of the country’ is the reality of ‘the successful progress.’ ‘The strong undivided line’ in paragraph 3 is the fifth of the figure. Out of rest comes movement to go on for an indefinite time, and be succeeded by rest again ;—as says paragraph 4. [16] Ss 258 THE APPENDIXES. SECT. Il, pleasure and, on the ground of that, movement following. The marrying away is of a younger sister. 3. ‘Any action will be evil :’'—the places (of the lines) are not those appropriate to them. ‘It will be in no wise advantageous :'— the weak (third and fifth lines) are mounted on strong lines. LV. 1. Fang has the signification of being great. It is made up of the trigrams (representing)
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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