Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. ‘ He becomes full of apprehensive caution, and in the end there will be good fortune :’—his aim takes effect. 5. ‘He treads resolutely ; and though he be firm and correct, there is peril :-—this is due to his being in the position that is correct and appropriate to him. said ‘to be rich,’ or ‘to have rich resources.’ With these he unites with the ‘ subjects’ of line 4 to effect their common object. Under line 6 we are told that the restraint is at its height, and the restrained should keep still for a time. The paragraph is metrical, The paragraphs to lines 1, 2, 3, all rhyme together. So do those to 4, 5; and now under 6, we have a couplet :— ‘Lo! rain, lo! rest, the power is full! Good man! hold hard. Obstructions rule.’ HEX, II. APPENDIX II. 281 6. ‘There will be great good fortune,’ and that in the occupancy of the topmost line :—this is great matter for congratulation. XI. (The trigrams for) heaven and earth in communication together form Thai. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people. 1. ‘The good fortune of advance, (as suggested by the emblem of) the grass pulled up,’ arises from the will (of the party intended) being set on what is external to himself. 2. ‘He bears with the uncultivated, and proves himself acting in accordance with the due mean :’— for (his intelligence is) bright and (his capacity is) great. 3. ‘There is no going away so that there shall not be a return’ refers to this as the point where the interaction of heaven and earth takes place. 4. ‘He comes ‘fluttering (down), not relying on X. ‘The sky above and a marsh lying below it is true,’ says Khaing-3ze, ‘in nature and reason; and so should be the rules of propriety on which men tread.’ This symbolism is far-fetched; and so is the application of it, if in any way drawn from it. But it is true that the members of a community or nation must keep their several places and duties in order to its being in a state of good order. For lines 1, 2, 3, and 4, see notes on the Text. If we might translate the conclusion of what is said on line 5, by—‘in the position that is correctly appropriate to him,’ the meaning would be more clear, though still the assumption which I have pointed out on the Text would underlie the statement ; and as evidently as there, what is said under line 6 is but a truism. 282 THE APPENDIXES. SECT. T. his own rich resources :—both he and his neighbours are out of their real (place where they are). ‘ They have not received warning, but (come) in the sincerity (of their hearts) :'—this is what they have desired in the core of their hearts. 5. ‘ By such a course there is happiness, and there will be great good fortune :'-—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.
25. ‘ By such a course there is happiness, and there will be great good fortune :'-—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect. 6. ‘The city wall returned back into the moat’ shows how the (governmental) orders have (long) been in disorder. XII. (The trigrams of) heaven and earth, not in intercommunication, form Phi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument. XI. It is difficult to translate the application of ‘the Great Symbolism’ here, so that it shall be intelligible to a reader. A/Sng-3ze says :—‘A ruler should frame his laws and regulations so that the people may avail themselves of the seasons of heaven, and of the advantages afforded by the earth, assisting their transforming and nourishing services, and completing their abundant and admirable benefits. Thus the breath of spring, calling forth all vegetable life, gives the law for sowing and planting; the breath of autumn, completing and solidifying all things, gives the law for ingathering and storing,’ &c. The subject of line 1 has ‘his will on what is external to himself :’—he is bent on going forward. 0 Hsi explains what is said on paragraph 4, that the upper lines ‘are out of their real place where they are,’ or, literally, ‘ have lost their substantiality,’ by the remark that ‘their proper place, as being weak lines, is below.’ The editors of the imperial edition prefer another explanation, on which I need not enter. HEX. 12, APPENDIX II. 283 1. ‘The good fortune through firm goodness, (suggested by) the pulling up of the grass,’ arises from the will (of the parties intended) being bent on (serving) the ruler. 2. ‘The great man, comporting himself as the distress and obstruction require, will have success :’"— he does not allow himself to be disordered by the herd (of small men). 3. That ‘his shame is folded in his breast’ is owing to the inappropriateness of his position. 4. ‘He acts in accordance with the ordination (of Heaven), and commits no error:’—the purpose of his mind can be carried into effect. 5. ‘The good fortune of the great man’ arises from the correctness of his position. 6. ‘The distress and obstruction having reached its end, it is overthrown and removed :’'—how could it be prolonged ? XII. ‘The Great Symbolism’ here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interruption of communication,—in great merit not meeting with its reward. The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler. The subject of the second line is a ‘great man,’ and occupies the place in the centre.
3The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler. The subject of the second line is a ‘great man,’ and occupies the place in the centre. The subject of the third line is weak, and does not occupy his correct position ;—hence the symbolism. The fourth line is near the fifth, the ruler’s place. It is a strong line in an even place; but acting according to the will of Heaven or of the ruler, its subject gets his purpose carried out. The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see 284 THE APPENDIXES. SECT. I. XIII. (The trigrams for) heaven and fire form Thung Zan. The superior man, in accordance with this), distinguishes things according to their kinds and classes. 1. ‘(The representative of) the union of men is just issuing from his gate :-—who will blame him ? 2. ‘(The representative of) the union of men appears in relation with his kindred :’'—that is the path to régret. 3. ‘He hides his arms in the thick grass :’— because of the strength of his opponent. ‘ For three years he makes no demonstration :'—how can he do anything ? ; 4. ‘He is mounted on his city-wall ;’ but yielding to the right, ‘he does not proceed to make the attack (he contemplated).’ (Where it is said), ‘There will be good fortune,’ (that shows how) he feels the strait he is in, and returns to the rule of law. 5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. ‘The meeting secured by his great host’ intimates that the opponents of it have been overcome. 6. ‘(The representative of) the union of men appears in the suburbs:’—his object has not yet been attained. how the distress and obstruction are come to an end. It was in the order of change that they should do so. XIII. The style of ‘heaven and fire form Thung Zan’ is such as to suggest the appearance of fire ascending up, blazing to the sky, and uniting with it. The application of the symbolism is again perplexing. In line 1, the party just issuing from his gate has all the world HEX. 14. APPENDIX II. 285 XIV. (The trigfam for) heaven and (that of) fire above it form T& YQ. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature). 1. This first line, undivided, of T& Y shows no approach to what is injurious. 2. ‘A large waggon with its load’ refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs). 3. ‘A feudal prince presents his offerings to the son of Heaven :’—a small man (in such a position) does (himself) harm. 4. ‘He keeps his great resources under restraint :’— his wisdom discriminates clearly (what he ought to do).
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.
14. ‘ He becomes full of apprehensive caution, and in the end there will be good fortune :’—his aim takes effect. 5. ‘He treads resolutely ; and though he be firm and correct, there is peril :-—this is due to his being in the position that is correct and appropriate to him. said ‘to be rich,’ or ‘to have rich resources.’ With these he unites with the ‘ subjects’ of line 4 to effect their common object. Under line 6 we are told that the restraint is at its height, and the restrained should keep still for a time. The paragraph is metrical, The paragraphs to lines 1, 2, 3, all rhyme together. So do those to 4, 5; and now under 6, we have a couplet :— ‘Lo! rain, lo! rest, the power is full! Good man! hold hard. Obstructions rule.’ HEX, II. APPENDIX II. 281 6. ‘There will be great good fortune,’ and that in the occupancy of the topmost line :—this is great matter for congratulation. XI. (The trigrams for) heaven and earth in communication together form Thai. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people. 1. ‘The good fortune of advance, (as suggested by the emblem of) the grass pulled up,’ arises from the will (of the party intended) being set on what is external to himself. 2. ‘He bears with the uncultivated, and proves himself acting in accordance with the due mean :’— for (his intelligence is) bright and (his capacity is) great. 3. ‘There is no going away so that there shall not be a return’ refers to this as the point where the interaction of heaven and earth takes place. 4. ‘He comes ‘fluttering (down), not relying on X. ‘The sky above and a marsh lying below it is true,’ says Khaing-3ze, ‘in nature and reason; and so should be the rules of propriety on which men tread.’ This symbolism is far-fetched; and so is the application of it, if in any way drawn from it. But it is true that the members of a community or nation must keep their several places and duties in order to its being in a state of good order. For lines 1, 2, 3, and 4, see notes on the Text. If we might translate the conclusion of what is said on line 5, by—‘in the position that is correctly appropriate to him,’ the meaning would be more clear, though still the assumption which I have pointed out on the Text would underlie the statement ; and as evidently as there, what is said under line 6 is but a truism. 282 THE APPENDIXES. SECT. T. his own rich resources :—both he and his neighbours are out of their real (place where they are). ‘ They have not received warning, but (come) in the sincerity (of their hearts) :'—this is what they have desired in the core of their hearts. 5. ‘ By such a course there is happiness, and there will be great good fortune :'-—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.
25. ‘ By such a course there is happiness, and there will be great good fortune :'-—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect. 6. ‘The city wall returned back into the moat’ shows how the (governmental) orders have (long) been in disorder. XII. (The trigrams of) heaven and earth, not in intercommunication, form Phi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument. XI. It is difficult to translate the application of ‘the Great Symbolism’ here, so that it shall be intelligible to a reader. A/Sng-3ze says :—‘A ruler should frame his laws and regulations so that the people may avail themselves of the seasons of heaven, and of the advantages afforded by the earth, assisting their transforming and nourishing services, and completing their abundant and admirable benefits. Thus the breath of spring, calling forth all vegetable life, gives the law for sowing and planting; the breath of autumn, completing and solidifying all things, gives the law for ingathering and storing,’ &c. The subject of line 1 has ‘his will on what is external to himself :’—he is bent on going forward. 0 Hsi explains what is said on paragraph 4, that the upper lines ‘are out of their real place where they are,’ or, literally, ‘ have lost their substantiality,’ by the remark that ‘their proper place, as being weak lines, is below.’ The editors of the imperial edition prefer another explanation, on which I need not enter. HEX. 12, APPENDIX II. 283 1. ‘The good fortune through firm goodness, (suggested by) the pulling up of the grass,’ arises from the will (of the parties intended) being bent on (serving) the ruler. 2. ‘The great man, comporting himself as the distress and obstruction require, will have success :’"— he does not allow himself to be disordered by the herd (of small men). 3. That ‘his shame is folded in his breast’ is owing to the inappropriateness of his position. 4. ‘He acts in accordance with the ordination (of Heaven), and commits no error:’—the purpose of his mind can be carried into effect. 5. ‘The good fortune of the great man’ arises from the correctness of his position. 6. ‘The distress and obstruction having reached its end, it is overthrown and removed :’'—how could it be prolonged ? XII. ‘The Great Symbolism’ here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interruption of communication,—in great merit not meeting with its reward. The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler. The subject of the second line is a ‘great man,’ and occupies the place in the centre.
3The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler. The subject of the second line is a ‘great man,’ and occupies the place in the centre. The subject of the third line is weak, and does not occupy his correct position ;—hence the symbolism. The fourth line is near the fifth, the ruler’s place. It is a strong line in an even place; but acting according to the will of Heaven or of the ruler, its subject gets his purpose carried out. The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see 284 THE APPENDIXES. SECT. I. XIII. (The trigrams for) heaven and fire form Thung Zan. The superior man, in accordance with this), distinguishes things according to their kinds and classes. 1. ‘(The representative of) the union of men is just issuing from his gate :-—who will blame him ? 2. ‘(The representative of) the union of men appears in relation with his kindred :’'—that is the path to régret. 3. ‘He hides his arms in the thick grass :’— because of the strength of his opponent. ‘ For three years he makes no demonstration :'—how can he do anything ? ; 4. ‘He is mounted on his city-wall ;’ but yielding to the right, ‘he does not proceed to make the attack (he contemplated).’ (Where it is said), ‘There will be good fortune,’ (that shows how) he feels the strait he is in, and returns to the rule of law. 5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. ‘The meeting secured by his great host’ intimates that the opponents of it have been overcome. 6. ‘(The representative of) the union of men appears in the suburbs:’—his object has not yet been attained. how the distress and obstruction are come to an end. It was in the order of change that they should do so. XIII. The style of ‘heaven and fire form Thung Zan’ is such as to suggest the appearance of fire ascending up, blazing to the sky, and uniting with it. The application of the symbolism is again perplexing. In line 1, the party just issuing from his gate has all the world HEX. 14. APPENDIX II. 285 XIV. (The trigfam for) heaven and (that of) fire above it form T& YQ. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature). 1. This first line, undivided, of T& Y shows no approach to what is injurious. 2. ‘A large waggon with its load’ refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs). 3. ‘A feudal prince presents his offerings to the son of Heaven :’—a small man (in such a position) does (himself) harm. 4. ‘He keeps his great resources under restraint :’— his wisdom discriminates clearly (what he ought to do).
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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