Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1272 THE APPENDIXES. SECT. I. 6. ‘Advantage will come from warding off injury:’—(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature, V. (The trigram for) clouds ascending over that IV. ‘The spring here issuing forth’ is different from the defile with a stream in it, in the explanation of the Thwan; different moreover from ‘rain,’ mentioned also as the phenomenon which is the natural symbol of Khan. The presence of water, however, is common to the three. But the water of the spring, or of the stream, would flow away from the hill, and not be stopped by it; as an emblem therefore of the ignorance and inexperience denoted by Mang it is not suitable. AQ Hs? says that ‘the water of a spring is sure to move on and gradually advance.’ This may serve as a symbol of the general process and progress of education, though it gives no account of the symbolism of the hill. It serves also to explain in part the transition of the writer to the subject of the superior man, and his dealing apparently with himself. Does line 1 set forth the use of punishment as the dernier resort, undesirable, but possibly unavoidable, to bring men in subjection to law? , The force of line 2 comes out fully in the Thwan. That a woman such as is represented in line 3 should not be taken in marriage is clear enough; but I do not see the bearing of the illustration on the proper lesson in the hexagram. Line 3 separates 4 from 2, and § separates it from 6. Weak in itself, it is farther removed than any other from the two strong lines in the hexagram, and is represented as ‘cribbed’ in its ignorance. The fifth is the most honourable place in the figure, and here is occupied by a weak line. This looks, however, to the occupant of line 2, less honourable than itself, and is marked by the two attributes that are named. Compare what is said on line 2. A strong line in the topmost place must represent, according to the scheme of the hexagram, one who uses force in the cause of education; but the force is put forth not on the ignorant, but on those who would keep them ignorant, or increase their ignorance. The subject of this line, therefore, acts according to his nature, and the subjects of all the weak lines below are cared for as is best for them. HEX. 5. APPENDIX II. 273 for the sky forms Hsi. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him). 1. ‘He is waiting in the (distant) border:’—he makes no movement to encounter rashly the difficulties (of the situation). ‘It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error :’—he will not fail to pursue that regular course. 2. ‘He is waiting on the sand:’—he occupies his position in the centre with a generous forbearance. Though ‘he suffer the small .injury of being spoken (against),’ he will bring things to a good issue.
22. ‘He is waiting on the sand:’—he occupies his position in the centre with a generous forbearance. Though ‘he suffer the small .injury of being spoken (against),’ he will bring things to a good issue. 3. ‘He is waiting in the mud :’—calamity is (close at hand, and as it were) in the outer (trigram). ‘He himself invites the approach of injury:’—if he be reverent and careful, he will not be worsted. 4. ‘He is waiting in (the place of) blood:’—he accommodates himself (to the circumstances of the time), and hearkens to (its requirements). 5. ‘The appliances of a feast, and the good fortune through being firm and correct,’ are indicated by (the position in) the central and correct place. 6. ‘Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:’—though the occupant and the place are not suited to each other, there has been no great failure (in what has been done). V. ‘The cloud,’ it is said, ‘that has risen to the top of the sky, has nothing more to do till it is called on, in the harmony of heaven [16] T 274 THE APPENDIXES. SECT. I. VI. (The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps. 1. ‘IIe does not perpetuate the matter about which (the contention is):’—contention should not be prolonged. Although ‘he may suffer the small (injury) of being spoken against, his argument is clear. 2. ‘He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:-—for him from his lower place to contend with (the stronger one) above, would be to (invite) calamity, as if he brought it with his hand to himself. 3. ‘He confines himself to the support assigned and earth, to discharge its store of rain.’ This gives to the writer the idea of waiting; and the superior man is supposed to be taught by this symbolism to enjoy his idle time, while he is waiting for the approach of danger and occasion for action. ‘The regular course’ of the subject of line 1 seems to be the determination to wait, at a distance from danger, the proper time to act. The subject of line 2, which is undivided and in the centre, is thereby shown to be possessed of a large and generous forbearance. The recognition of the circumstances of the time, and hearkening to its requirements, explain, in paragraph 4, ‘the retreat from the cavern,’ which is not here repeated from the Text. The line being weak and divided, its subject knows his own incompetency, and takes this prudent step. ‘i says that he does not understand what is said under line 6,— that the occupant and the place are not suited to each other, for the yin line being in the sixth, an even place, seems to be where it ought to be. We are only surprised that cases of inconsistency in these explanations are not more numerous.
3We are only surprised that cases of inconsistency in these explanations are not more numerous. HEX. 7. APPENDIX II. 275 to him of old:'-—(thus) following those above him, he will have good fortune. 4. ‘He returns to (the study of Heaven’s) ordinances, changes (his wish to contend), and rests in being firm and correct:’'—he does not fail (in doing what is right). 5. ‘He contends;—and with great fortune:’— this is shown by his holding the due mean and being in the correct place. 6. ‘He receives the robe through his contention:’—but still he is not deserving of respect. VII. (The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts). 1. ‘The host goes forth according to the rules (for) such a movement :’—if those rules be not observed, there will be evil. VI. The symbolism here is different from that in the Text of the Thwan. We have the visible sky ascending and water or rain descending, which indicate, one hardly sees how, opposition and contention. The lesson as to the course of the superior man is a good one, but might with equal propriety be deduced from many other hexagrams. Hsiang An-shih (Sung dynasty) says that the first part of paragraph 2 is all to be taken as the language of the duke of Au, the characters being varied; the rest is the remark of the writer of this treatise. It is observed that the returning to (the study of Heaven’s) ordinances, and changing the wish to contend, in paragraph 4, are not two things, but only one; ‘the ordinances (ming) meaning what is right in principle.’ The wish to contend was wrong in principle, and is now abandoned. ‘The robe’ takes the place of ‘the leathern sash’ in paragraph 6; but the sash was merely an appendage of the robe. T2 276 THE APPENDIXES. SECT. I. 2. ‘He is in the midst of the host, and there will be good fortune:’—he has received the favour of Heaven. ‘The king has thrice conveyed to him the orders (of) his favour:’—(the king) cherishes the myriad regions in his heart. 3. ‘The host with the possibility of its having many idle leaders:’—great will be its want of success. 4. ‘The host is in retreat; but there is no error:’ —there has been no failure in the regular course. 5. ‘The oldest son leads the host :’—its movements are directed by him in accordance with his position in the centre. ‘Younger men idly occupy their positions:’—the employment of such men is improper. 6. ‘The great ruler delivers his charges:’— thereby he rightly apportions merit. ‘Small men should not be employed:’—they are sure to throw the states into confusion.
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.
1272 THE APPENDIXES. SECT. I. 6. ‘Advantage will come from warding off injury:’—(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature, V. (The trigram for) clouds ascending over that IV. ‘The spring here issuing forth’ is different from the defile with a stream in it, in the explanation of the Thwan; different moreover from ‘rain,’ mentioned also as the phenomenon which is the natural symbol of Khan. The presence of water, however, is common to the three. But the water of the spring, or of the stream, would flow away from the hill, and not be stopped by it; as an emblem therefore of the ignorance and inexperience denoted by Mang it is not suitable. AQ Hs? says that ‘the water of a spring is sure to move on and gradually advance.’ This may serve as a symbol of the general process and progress of education, though it gives no account of the symbolism of the hill. It serves also to explain in part the transition of the writer to the subject of the superior man, and his dealing apparently with himself. Does line 1 set forth the use of punishment as the dernier resort, undesirable, but possibly unavoidable, to bring men in subjection to law? , The force of line 2 comes out fully in the Thwan. That a woman such as is represented in line 3 should not be taken in marriage is clear enough; but I do not see the bearing of the illustration on the proper lesson in the hexagram. Line 3 separates 4 from 2, and § separates it from 6. Weak in itself, it is farther removed than any other from the two strong lines in the hexagram, and is represented as ‘cribbed’ in its ignorance. The fifth is the most honourable place in the figure, and here is occupied by a weak line. This looks, however, to the occupant of line 2, less honourable than itself, and is marked by the two attributes that are named. Compare what is said on line 2. A strong line in the topmost place must represent, according to the scheme of the hexagram, one who uses force in the cause of education; but the force is put forth not on the ignorant, but on those who would keep them ignorant, or increase their ignorance. The subject of this line, therefore, acts according to his nature, and the subjects of all the weak lines below are cared for as is best for them. HEX. 5. APPENDIX II. 273 for the sky forms Hsi. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him). 1. ‘He is waiting in the (distant) border:’—he makes no movement to encounter rashly the difficulties (of the situation). ‘It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error :’—he will not fail to pursue that regular course. 2. ‘He is waiting on the sand:’—he occupies his position in the centre with a generous forbearance. Though ‘he suffer the small .injury of being spoken (against),’ he will bring things to a good issue.
22. ‘He is waiting on the sand:’—he occupies his position in the centre with a generous forbearance. Though ‘he suffer the small .injury of being spoken (against),’ he will bring things to a good issue. 3. ‘He is waiting in the mud :’—calamity is (close at hand, and as it were) in the outer (trigram). ‘He himself invites the approach of injury:’—if he be reverent and careful, he will not be worsted. 4. ‘He is waiting in (the place of) blood:’—he accommodates himself (to the circumstances of the time), and hearkens to (its requirements). 5. ‘The appliances of a feast, and the good fortune through being firm and correct,’ are indicated by (the position in) the central and correct place. 6. ‘Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:’—though the occupant and the place are not suited to each other, there has been no great failure (in what has been done). V. ‘The cloud,’ it is said, ‘that has risen to the top of the sky, has nothing more to do till it is called on, in the harmony of heaven [16] T 274 THE APPENDIXES. SECT. I. VI. (The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps. 1. ‘IIe does not perpetuate the matter about which (the contention is):’—contention should not be prolonged. Although ‘he may suffer the small (injury) of being spoken against, his argument is clear. 2. ‘He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:-—for him from his lower place to contend with (the stronger one) above, would be to (invite) calamity, as if he brought it with his hand to himself. 3. ‘He confines himself to the support assigned and earth, to discharge its store of rain.’ This gives to the writer the idea of waiting; and the superior man is supposed to be taught by this symbolism to enjoy his idle time, while he is waiting for the approach of danger and occasion for action. ‘The regular course’ of the subject of line 1 seems to be the determination to wait, at a distance from danger, the proper time to act. The subject of line 2, which is undivided and in the centre, is thereby shown to be possessed of a large and generous forbearance. The recognition of the circumstances of the time, and hearkening to its requirements, explain, in paragraph 4, ‘the retreat from the cavern,’ which is not here repeated from the Text. The line being weak and divided, its subject knows his own incompetency, and takes this prudent step. ‘i says that he does not understand what is said under line 6,— that the occupant and the place are not suited to each other, for the yin line being in the sixth, an even place, seems to be where it ought to be. We are only surprised that cases of inconsistency in these explanations are not more numerous.
3We are only surprised that cases of inconsistency in these explanations are not more numerous. HEX. 7. APPENDIX II. 275 to him of old:'-—(thus) following those above him, he will have good fortune. 4. ‘He returns to (the study of Heaven’s) ordinances, changes (his wish to contend), and rests in being firm and correct:’'—he does not fail (in doing what is right). 5. ‘He contends;—and with great fortune:’— this is shown by his holding the due mean and being in the correct place. 6. ‘He receives the robe through his contention:’—but still he is not deserving of respect. VII. (The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts). 1. ‘The host goes forth according to the rules (for) such a movement :’—if those rules be not observed, there will be evil. VI. The symbolism here is different from that in the Text of the Thwan. We have the visible sky ascending and water or rain descending, which indicate, one hardly sees how, opposition and contention. The lesson as to the course of the superior man is a good one, but might with equal propriety be deduced from many other hexagrams. Hsiang An-shih (Sung dynasty) says that the first part of paragraph 2 is all to be taken as the language of the duke of Au, the characters being varied; the rest is the remark of the writer of this treatise. It is observed that the returning to (the study of Heaven’s) ordinances, and changing the wish to contend, in paragraph 4, are not two things, but only one; ‘the ordinances (ming) meaning what is right in principle.’ The wish to contend was wrong in principle, and is now abandoned. ‘The robe’ takes the place of ‘the leathern sash’ in paragraph 6; but the sash was merely an appendage of the robe. T2 276 THE APPENDIXES. SECT. I. 2. ‘He is in the midst of the host, and there will be good fortune:’—he has received the favour of Heaven. ‘The king has thrice conveyed to him the orders (of) his favour:’—(the king) cherishes the myriad regions in his heart. 3. ‘The host with the possibility of its having many idle leaders:’—great will be its want of success. 4. ‘The host is in retreat; but there is no error:’ —there has been no failure in the regular course. 5. ‘The oldest son leads the host :’—its movements are directed by him in accordance with his position in the centre. ‘Younger men idly occupy their positions:’—the employment of such men is improper. 6. ‘The great ruler delivers his charges:’— thereby he rightly apportions merit. ‘Small men should not be employed:’—they are sure to throw the states into confusion.
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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