Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. ‘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) LIV. 1. Kwei Mei in this Appendix has the meaning simply of marriage, and for Mei we might substitute Ni, ‘daughter’ or ‘young lady.’ This appears from the writer's going on to point out, as elsewhere, the analogy between the growth of things in nature from the interaction of heaven and earth and the increase of mankind through marriage. He does this with a delicate touch. There is no grossness in the original any more than there is in the translation. But how are we to reconcile this reference to the action of heaven and earth with the bad auspice of the Thwan? The Khang-hsf editors felt the pressure of this difficulty, and they adduce a similar inconsistency in the account of hexagram 44 in this treatise, adding, ‘From this we may say that the interaction of the yin and yang cannot be dispensed with, but that we ought to be careful about it in the beginning in order to prevent mischief in the end. This is the doctrine of the Yi.’ This is very well, but it is no solution of the difficulty. The editors could not admit that the author of the Appendix did not understand or did not deal fairly with the Text; for that author, they thought, was Confucius. ‘ 2. Thesame editors say that paragraph 2 implies both that the desire for the marriage originated with the lady, and that she was aware that the gentleman was older than herself. 3. The position of a divided line above an undivided is always represented as an evil omen; it is difficult to understand why. There is less of an appearance of reason about it than in some other things which are said about the lines. The lines are where they cannot but be from the way in which the figures were formed. HEX. 56. APPENDIX I. 259 intelligence and movement directed by that intelligence. It is thus that it has that signification. 2. ‘The king has reached the condition (denoted by Fang) :’—he has still to make it greater. ‘There is no occasion to be anxious. Let him be as the sun at noon :’—it is for him to cause his light to shine on all under the sky. 3. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The (interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency ! LVI. 1. ‘Lit indicates that there may be some small attainment and progress :’—the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it), (We have also the attributes of quiet) resting closely attached to intelligence (in the com-
21. ‘Lit indicates that there may be some small attainment and progress :’—the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it), (We have also the attributes of quiet) resting closely attached to intelligence (in the com- LV. The Khang-hst editors remark that paragraph 1 is not so much explaining the meaning of the name Fang, as accounting for the hexagram, composed of Lt and X%n, having such a meaning. Paragraph 3 seems rather contrary to the lesson of the hexagram. According to it, prosperity cannot be maintained, any more than we can have the other seasons without winter or perpetual day without night; but the object of the essay is to exhort to the maintenance of prosperity. Is it the case that the rise of every commonwealth and cause must be followed by its decay and fall? The mind refuses to admit the changes of the seasons, &c., as a true analogy for all moral and intellectual movements. See an important remark on the concluding sentence in the Introduction, PP: 34) 35> S 2 260 THE APPENDIXES, SECT. If. ponent trigrams). Hence it is said, ‘There may be some small attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.’ 2. Great is the time and great is the right course to be taken as intimated in Li! LVII. 1. The double Sun shows how, in accordance with it, (governmental) orders are reiterated. 2. (We see that) the strong (fifth line) has penetrated into the central and correct place, and the will (of its subject) is being carried into effect; (we see also) the weak (first and fourth lines) both obedient to the strong lines (above them). It is hence said, ‘There will be some little attainment and progress. There will be advantage in movement onward in whatever direction. It will be advantageous also to see the great man.’ LVI. What is said in paragraph 1 is intended to explain the Thwan, and not to account for the meaning of the name Lit. It is assumed that Lit means a stranger ; and the writer from the position of the fifth line, and from the attributes of the component trigrams, derives the ideas of humility, docility, a quiet restfulness, and intelligence as the characteristics proper to a stranger, and which are likely to lead to his attaining what he desires, and then advancing. LVII. 1. The language of this paragraph has often occurred to me in reading commands and addresses issued by the emperors of China, such as the essays on the precepts in what is called the Sacred Edict, the reiteration employed in many of which is remarkable. Paragraph 2. The ‘obedience of the weak lines to the strong ones’ grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility, HEX. 59. ’ APPENDIX I. 261 LVIII. 1. Tui has the meaning of pleased satisfaction.
3Paragraph 2. The ‘obedience of the weak lines to the strong ones’ grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility, HEX. 59. ’ APPENDIX I. 261 LVIII. 1. Tui has the meaning of pleased satisfaction. 2. (We have) the strong (lines) in the centre, and the weak (lines) on the outer edge (of the two trigrams), (indicating that) in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with (the will of) heaven, and a correspondence with (the feelings of) men. When (such) pleasure goes before the people, (and leads them on), they forget their toils; when it animates them in encountering difficulties, they forget (the risk of) death. How great is (the power of) this pleased satisfaction, stimulating in such a way the people! LIX. 1. ‘Hwan intimates that there will be progress and success :’—(we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above. 2. ‘The king goes to his ancestral temple :'-—the king’s (mind) is without any deflection. 3. ‘It will be advantageous to cross the great stream :’—(the subject of the hexagram) rides in LVIII. The feeling of pleasure going before the people and leading them on to endure toil and encounter death must be supposed to be produced in them by the example and lessons of their ruler. Li Fa-hsien paraphrases this portion of the text thus :— ‘When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear.’ I think this was intended to be the teaching of the hexagram, but the positive expression of it is hardly discernible. 262 THE APPENDIXES. SECT. II. (a vessel of) wood (over water), and will do so with success. LX. 1. ‘Kieh intimates progress and attainment:’—the strong and weak (lines) are equally divided, and the strong lines occupy the central places. 2. ‘If the regulations (which Aieh prescribes) be severe and difficult, they cannot be permanent :’—its course (of action) will in that case come to an end. 3. (We have the feeling of) pleasure and satisfaction directing the course amidst peril. (We have) all regulations controlled (by authority) in its proper place. (We have) free action proceeding from the central and correct position. 4. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to (the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt.
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. ‘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) LIV. 1. Kwei Mei in this Appendix has the meaning simply of marriage, and for Mei we might substitute Ni, ‘daughter’ or ‘young lady.’ This appears from the writer's going on to point out, as elsewhere, the analogy between the growth of things in nature from the interaction of heaven and earth and the increase of mankind through marriage. He does this with a delicate touch. There is no grossness in the original any more than there is in the translation. But how are we to reconcile this reference to the action of heaven and earth with the bad auspice of the Thwan? The Khang-hsf editors felt the pressure of this difficulty, and they adduce a similar inconsistency in the account of hexagram 44 in this treatise, adding, ‘From this we may say that the interaction of the yin and yang cannot be dispensed with, but that we ought to be careful about it in the beginning in order to prevent mischief in the end. This is the doctrine of the Yi.’ This is very well, but it is no solution of the difficulty. The editors could not admit that the author of the Appendix did not understand or did not deal fairly with the Text; for that author, they thought, was Confucius. ‘ 2. Thesame editors say that paragraph 2 implies both that the desire for the marriage originated with the lady, and that she was aware that the gentleman was older than herself. 3. The position of a divided line above an undivided is always represented as an evil omen; it is difficult to understand why. There is less of an appearance of reason about it than in some other things which are said about the lines. The lines are where they cannot but be from the way in which the figures were formed. HEX. 56. APPENDIX I. 259 intelligence and movement directed by that intelligence. It is thus that it has that signification. 2. ‘The king has reached the condition (denoted by Fang) :’—he has still to make it greater. ‘There is no occasion to be anxious. Let him be as the sun at noon :’—it is for him to cause his light to shine on all under the sky. 3. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The (interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency ! LVI. 1. ‘Lit indicates that there may be some small attainment and progress :’—the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it), (We have also the attributes of quiet) resting closely attached to intelligence (in the com-
21. ‘Lit indicates that there may be some small attainment and progress :’—the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it), (We have also the attributes of quiet) resting closely attached to intelligence (in the com- LV. The Khang-hst editors remark that paragraph 1 is not so much explaining the meaning of the name Fang, as accounting for the hexagram, composed of Lt and X%n, having such a meaning. Paragraph 3 seems rather contrary to the lesson of the hexagram. According to it, prosperity cannot be maintained, any more than we can have the other seasons without winter or perpetual day without night; but the object of the essay is to exhort to the maintenance of prosperity. Is it the case that the rise of every commonwealth and cause must be followed by its decay and fall? The mind refuses to admit the changes of the seasons, &c., as a true analogy for all moral and intellectual movements. See an important remark on the concluding sentence in the Introduction, PP: 34) 35> S 2 260 THE APPENDIXES, SECT. If. ponent trigrams). Hence it is said, ‘There may be some small attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.’ 2. Great is the time and great is the right course to be taken as intimated in Li! LVII. 1. The double Sun shows how, in accordance with it, (governmental) orders are reiterated. 2. (We see that) the strong (fifth line) has penetrated into the central and correct place, and the will (of its subject) is being carried into effect; (we see also) the weak (first and fourth lines) both obedient to the strong lines (above them). It is hence said, ‘There will be some little attainment and progress. There will be advantage in movement onward in whatever direction. It will be advantageous also to see the great man.’ LVI. What is said in paragraph 1 is intended to explain the Thwan, and not to account for the meaning of the name Lit. It is assumed that Lit means a stranger ; and the writer from the position of the fifth line, and from the attributes of the component trigrams, derives the ideas of humility, docility, a quiet restfulness, and intelligence as the characteristics proper to a stranger, and which are likely to lead to his attaining what he desires, and then advancing. LVII. 1. The language of this paragraph has often occurred to me in reading commands and addresses issued by the emperors of China, such as the essays on the precepts in what is called the Sacred Edict, the reiteration employed in many of which is remarkable. Paragraph 2. The ‘obedience of the weak lines to the strong ones’ grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility, HEX. 59. ’ APPENDIX I. 261 LVIII. 1. Tui has the meaning of pleased satisfaction.
3Paragraph 2. The ‘obedience of the weak lines to the strong ones’ grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility, HEX. 59. ’ APPENDIX I. 261 LVIII. 1. Tui has the meaning of pleased satisfaction. 2. (We have) the strong (lines) in the centre, and the weak (lines) on the outer edge (of the two trigrams), (indicating that) in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with (the will of) heaven, and a correspondence with (the feelings of) men. When (such) pleasure goes before the people, (and leads them on), they forget their toils; when it animates them in encountering difficulties, they forget (the risk of) death. How great is (the power of) this pleased satisfaction, stimulating in such a way the people! LIX. 1. ‘Hwan intimates that there will be progress and success :’—(we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above. 2. ‘The king goes to his ancestral temple :'-—the king’s (mind) is without any deflection. 3. ‘It will be advantageous to cross the great stream :’—(the subject of the hexagram) rides in LVIII. The feeling of pleasure going before the people and leading them on to endure toil and encounter death must be supposed to be produced in them by the example and lessons of their ruler. Li Fa-hsien paraphrases this portion of the text thus :— ‘When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear.’ I think this was intended to be the teaching of the hexagram, but the positive expression of it is hardly discernible. 262 THE APPENDIXES. SECT. II. (a vessel of) wood (over water), and will do so with success. LX. 1. ‘Kieh intimates progress and attainment:’—the strong and weak (lines) are equally divided, and the strong lines occupy the central places. 2. ‘If the regulations (which Aieh prescribes) be severe and difficult, they cannot be permanent :’—its course (of action) will in that case come to an end. 3. (We have the feeling of) pleasure and satisfaction directing the course amidst peril. (We have) all regulations controlled (by authority) in its proper place. (We have) free action proceeding from the central and correct position. 4. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to (the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt.
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.