Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The ancient statutes here referred to must have been like the present cessation from public and private business at the time of the new year, when all the Chinese people are for a time dissolved in festivity and joy. Canon McClatchie translates here:—‘ The ancient kings on this culminating day (i.e. the seventh) closed their gates,’ &c. ‘Culminating day’ does not give us the meaning so well as ‘ the day of the solstice ;’ but where does the translator find the explanatory ‘the seventh,’ which he puts in parentheses? In my own ‘salad’ days of Chinese knowledge I fancied there might be in paragraph 1 of the Text some allusion to a primitive sabbath ; but there is no ground for introducing ‘seven days,’ or ‘the seventh day,’ into this paragraph of the Great Symbolism. ‘The virtuous subject of the first line’ is in paragraph 2 called sin, ‘the benevolent’ or ‘loving.’ It is the only case in all the symbolism of the Yf where we find that term used as an adjective. It is emphatic here for ‘humanity,’ man in his ideal. The other paragraphs present nothing for remark beyond what has been said on the Text of the duke of Kau. HEX. 25. APPENDIX It. 299 XXV. The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things. 1. When ‘he who is free from insincerity makes any movement,’ he will get what he desires. 2. ‘He reaps: without having ploughed :'—(the thought of) riches to be got had not risen (in his mind). 3. ‘The passer-by gets the ox:’—this proves a calamity to the people of the neighbourhood. 4. ‘If he can remain firm and correct there will be no error :'—he firmly holds fast (his correctness). 5. ‘Medicine in the case of one who is free from insincerity !’—it should not be tried (at all). 6. ‘The action (in this case) of one who is free from insincerity’ will occasion the calamity arising from action (when the time for it is) exhausted. XXV. The composition of the hexagram is given here in a manner different from what we have met with in the account of any of the preceding figures; and as the text is not called in question, I have made the best I could in the translation of the two commencing clauses. The application of the symbolism to what the ancient kings did is also hard to comprehend. The paragraph on line 1 is another way of saying that in the course of things real goodness may be expected to be fortunate,— ‘by the appointment of Heaven.’ Paragraph 2. ‘The thought of getting rich had not risen in his mind :’—he did what he did, because it was right, not because of the gain it would bring him. On paragraph 3, it is said, ‘The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.’ Paragraph 5. ‘Sickness ought not to happen to one who 300 THE APPENDIXES., SECT. 1.
2On paragraph 3, it is said, ‘The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.’ Paragraph 5. ‘Sickness ought not to happen to one who 300 THE APPENDIXES., SECT. 1. XXVI. (The trigram representing) a mountain, and in the midst of it that (representing) heaven, form T4 AKA0. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue. 1. ‘He is in a position of peril; it will be advantageous for him to stop his advance :’—he should not rashly expose himself to calamity. 2. ‘(He is as) a carriage from which the strap under it has been removed :’—being in the central position, he will incur no blame. 3. ‘ There will be advantage in whatever direction he may advance :’'—(the subject of) the topmost line is of the same mind with him. 4. ‘The great good fortune indicated by the fourth line, divided, shows that there is occasion for joy. 5. ‘The good fortune indicated by the fifth line, divided,’ shows that there is occasion for congratulation. 6. ‘In command of the firmament of heaven:’—the way is grandly open for movement. is perfectly sincere. If it do happen, he must refer it to some inexplicable will of Heaven. As that has afflicted, so it will cure.’ Paragraph 6. ‘When a thing is over and done, submission and acquiescence are what are required, and not renewed attempts at action.’ XXVI. I have quoted, in the Introduction, p. 37, XQ Hst’s remark on the Great Symbolism here. A AAng-3ze says :—‘Heaven is the greatest of all things, and its being in the midst of a mountain gives us the idea of a very large accumulation. And so great HEX. 27. APPENDIX II. 301 XXVII. (The trigram representing) a mountain and under it that for thunder form f. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking. 1. ‘You look at me till your (lower) jaw hangs down :’—(the subject of the line) is thus shown unfit to be thought noble. . ‘The evil of advance by the subject of the second line, divided,’ is owing to his leaving in his movements his proper associates. . ‘For ten years let him not take any action :’— his course is greatly opposed (to what is right). 4. ‘The good fortune attached to looking downwards for (the power to) nourish,’ shows how brilliant will be the diffusion (of that power) from (the subject of the line’s) superior position. 5. ‘The good fortune from abiding in firmness’ is due to the docility (of the subject of the line) in following (the subject of the line) above. 6. ‘The good fortune, notwithstanding the peril is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.’ Paragraph 1. The ‘calamity’ is that of opposition from, or repression by, the subject of line 4.
36. ‘The good fortune, notwithstanding the peril is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.’ Paragraph 1. The ‘calamity’ is that of opposition from, or repression by, the subject of line 4. Paragraph 3. When the action of the hexagram has reached line 6, its work is done. The subject of 6 will no longer exercise repression, but join with that of 3, assisting him to advance. Paragraph 4. The subject of line 4 has indeed occasion for joy. Without the use of punishment for crimes committed, by precaution anticipating them, without any trouble he has repressed evil. The ‘joy’ gives place in paragraph g to ‘ congratulation,’ the People being all interested in the action of the ruler. 302 THE APPENDIXES. SECT. f. of his position, of him from whom comes the nourishing, affords great cause for congratulation. . XXVIIL. (The trigram representing) trees hidden beneath that for the waters of a marsh forms T4 Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret. 1. ‘He places mats of the white m4» grass undef things set on the ground :’—he feels his weakness and his being in the lowest place, (and uses extraor* dinary care). 2. ‘An old husband and a young wife :’—such association is extraordinary. 3. ‘The evil connected with the beam that is weak’ arises from this, that no help can be given (to the condition thus represented). 4. ‘The good fortune connected with the beam curving upwards’ arises from this, that it does not bend towards what is below. 5. ‘A decayed willow produces flowers :’— but how can this secure its long continuance? ‘An old XXVIII. I do not think that the Great Symbolism here is anything but that of a thunderstorm, dispersing the oppression that hangs over nature, and followed by genial airs, and the reviving of all vegetation. But there is nothing analogous to the thunder in the application. ‘Words,’ it is said, ‘nourish virtue; food and drink nourish the body.’ Paragraph 1. As Mencius said, ‘He that nourishes the little belonging to him is a little man.’ Paragraph 2. Neither the subject of line 1, nor of line 6, is the proper associate of 2, The other paragraphs are sufficiently illustrated in the notes on the Text. HEX, 29. APPENDIX II. 303 wife and a young husband :’—this also is a thing to be ashamed of. 6. ‘Evil follows wading with (extraordinary) boldness (through the stream) :’—but (the act) affords no ground for blame. X XIX. (The representation of) water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction. 1. ‘In the double defile, he enters a cavern within it :'—he has missed his (proper) way, and there will be evil.
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.
1The ancient statutes here referred to must have been like the present cessation from public and private business at the time of the new year, when all the Chinese people are for a time dissolved in festivity and joy. Canon McClatchie translates here:—‘ The ancient kings on this culminating day (i.e. the seventh) closed their gates,’ &c. ‘Culminating day’ does not give us the meaning so well as ‘ the day of the solstice ;’ but where does the translator find the explanatory ‘the seventh,’ which he puts in parentheses? In my own ‘salad’ days of Chinese knowledge I fancied there might be in paragraph 1 of the Text some allusion to a primitive sabbath ; but there is no ground for introducing ‘seven days,’ or ‘the seventh day,’ into this paragraph of the Great Symbolism. ‘The virtuous subject of the first line’ is in paragraph 2 called sin, ‘the benevolent’ or ‘loving.’ It is the only case in all the symbolism of the Yf where we find that term used as an adjective. It is emphatic here for ‘humanity,’ man in his ideal. The other paragraphs present nothing for remark beyond what has been said on the Text of the duke of Kau. HEX. 25. APPENDIX It. 299 XXV. The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things. 1. When ‘he who is free from insincerity makes any movement,’ he will get what he desires. 2. ‘He reaps: without having ploughed :'—(the thought of) riches to be got had not risen (in his mind). 3. ‘The passer-by gets the ox:’—this proves a calamity to the people of the neighbourhood. 4. ‘If he can remain firm and correct there will be no error :'—he firmly holds fast (his correctness). 5. ‘Medicine in the case of one who is free from insincerity !’—it should not be tried (at all). 6. ‘The action (in this case) of one who is free from insincerity’ will occasion the calamity arising from action (when the time for it is) exhausted. XXV. The composition of the hexagram is given here in a manner different from what we have met with in the account of any of the preceding figures; and as the text is not called in question, I have made the best I could in the translation of the two commencing clauses. The application of the symbolism to what the ancient kings did is also hard to comprehend. The paragraph on line 1 is another way of saying that in the course of things real goodness may be expected to be fortunate,— ‘by the appointment of Heaven.’ Paragraph 2. ‘The thought of getting rich had not risen in his mind :’—he did what he did, because it was right, not because of the gain it would bring him. On paragraph 3, it is said, ‘The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.’ Paragraph 5. ‘Sickness ought not to happen to one who 300 THE APPENDIXES., SECT. 1.
2On paragraph 3, it is said, ‘The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.’ Paragraph 5. ‘Sickness ought not to happen to one who 300 THE APPENDIXES., SECT. 1. XXVI. (The trigram representing) a mountain, and in the midst of it that (representing) heaven, form T4 AKA0. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue. 1. ‘He is in a position of peril; it will be advantageous for him to stop his advance :’—he should not rashly expose himself to calamity. 2. ‘(He is as) a carriage from which the strap under it has been removed :’—being in the central position, he will incur no blame. 3. ‘ There will be advantage in whatever direction he may advance :’'—(the subject of) the topmost line is of the same mind with him. 4. ‘The great good fortune indicated by the fourth line, divided, shows that there is occasion for joy. 5. ‘The good fortune indicated by the fifth line, divided,’ shows that there is occasion for congratulation. 6. ‘In command of the firmament of heaven:’—the way is grandly open for movement. is perfectly sincere. If it do happen, he must refer it to some inexplicable will of Heaven. As that has afflicted, so it will cure.’ Paragraph 6. ‘When a thing is over and done, submission and acquiescence are what are required, and not renewed attempts at action.’ XXVI. I have quoted, in the Introduction, p. 37, XQ Hst’s remark on the Great Symbolism here. A AAng-3ze says :—‘Heaven is the greatest of all things, and its being in the midst of a mountain gives us the idea of a very large accumulation. And so great HEX. 27. APPENDIX II. 301 XXVII. (The trigram representing) a mountain and under it that for thunder form f. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking. 1. ‘You look at me till your (lower) jaw hangs down :’—(the subject of the line) is thus shown unfit to be thought noble. . ‘The evil of advance by the subject of the second line, divided,’ is owing to his leaving in his movements his proper associates. . ‘For ten years let him not take any action :’— his course is greatly opposed (to what is right). 4. ‘The good fortune attached to looking downwards for (the power to) nourish,’ shows how brilliant will be the diffusion (of that power) from (the subject of the line’s) superior position. 5. ‘The good fortune from abiding in firmness’ is due to the docility (of the subject of the line) in following (the subject of the line) above. 6. ‘The good fortune, notwithstanding the peril is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.’ Paragraph 1. The ‘calamity’ is that of opposition from, or repression by, the subject of line 4.
36. ‘The good fortune, notwithstanding the peril is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.’ Paragraph 1. The ‘calamity’ is that of opposition from, or repression by, the subject of line 4. Paragraph 3. When the action of the hexagram has reached line 6, its work is done. The subject of 6 will no longer exercise repression, but join with that of 3, assisting him to advance. Paragraph 4. The subject of line 4 has indeed occasion for joy. Without the use of punishment for crimes committed, by precaution anticipating them, without any trouble he has repressed evil. The ‘joy’ gives place in paragraph g to ‘ congratulation,’ the People being all interested in the action of the ruler. 302 THE APPENDIXES. SECT. f. of his position, of him from whom comes the nourishing, affords great cause for congratulation. . XXVIIL. (The trigram representing) trees hidden beneath that for the waters of a marsh forms T4 Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret. 1. ‘He places mats of the white m4» grass undef things set on the ground :’—he feels his weakness and his being in the lowest place, (and uses extraor* dinary care). 2. ‘An old husband and a young wife :’—such association is extraordinary. 3. ‘The evil connected with the beam that is weak’ arises from this, that no help can be given (to the condition thus represented). 4. ‘The good fortune connected with the beam curving upwards’ arises from this, that it does not bend towards what is below. 5. ‘A decayed willow produces flowers :’— but how can this secure its long continuance? ‘An old XXVIII. I do not think that the Great Symbolism here is anything but that of a thunderstorm, dispersing the oppression that hangs over nature, and followed by genial airs, and the reviving of all vegetation. But there is nothing analogous to the thunder in the application. ‘Words,’ it is said, ‘nourish virtue; food and drink nourish the body.’ Paragraph 1. As Mencius said, ‘He that nourishes the little belonging to him is a little man.’ Paragraph 2. Neither the subject of line 1, nor of line 6, is the proper associate of 2, The other paragraphs are sufficiently illustrated in the notes on the Text. HEX, 29. APPENDIX II. 303 wife and a young husband :’—this also is a thing to be ashamed of. 6. ‘Evil follows wading with (extraordinary) boldness (through the stream) :’—but (the act) affords no ground for blame. X XIX. (The representation of) water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction. 1. ‘In the double defile, he enters a cavern within it :'—he has missed his (proper) way, and there will be evil.
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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