Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. When ‘the members of the household are treated with stern severity, there has been no (great) failure (in the regulation of the family). When ‘wife and children are smirking and chattering,’ the (proper) economy of the family has been lost. 4. ‘The family is enriched, and there is great XXXVI. The application of the Great Symbolism here is in itself sufficiently natural ; but this meaning of the hexagram hardly appears in the text, till we come to the sixth line. Paragraph 1. ‘He thinks it right not to eat;’—he does not purposely fast; but when he has nothing to eat, he does not complain. He thinks it right that it should be so in the case. Paragraph 2. ‘The proper fashion of acting’ is suggested by the weak line’s being in the central place. Paragraph 3. ‘The great achievement is accomplished ;’ but such achievement was not what prompted to action. Paragraph 4. ‘The idea in his inner mind’ is the idea of withdrawing from the position and escaping; but the meaning is obscure. See on the Text. HEX, 37. APPENDIX II. 313 good fortune :’—this is due to the docility (belonging to the subject of the line), and its being in its correct place. 5. ‘The influence of the king extends to his family:’—the intercourse between them is that of mutual love. 6. ‘The good fortune connected with the display of majesty’ describes (the result of) the recovery of the true character. XXXVII. The Symbolism here is certainly far-fetched. ‘As wind,’ it is said, ‘comes first from fire, so does transforming influence emanate from the family.’ But the subject of the hexagram is the regulation and not the influence of the family. Then the application is good for the superior man’s cultivation of himself; but this again is only connected indirectly with the regulation of the family. The sooner preventive measures are presented to the youthful mind the better; but does not prohibition imply that a change in the good will has taken place ? In paragraph 2 ‘ docility’ is suggested by the weak line. ‘The humility’ comes out of Sun, the upper trigram, whose attribute is pliant flexibility. Yu Yen (Yiian dynasty) ingeniously observes on paragraph 4 that the riches of a family are not to be sought in its wealth, but in the affection and harmony of its members. Where these prevail, the family is not likely to be poor, and whatever it has will be well preserved. The mention ‘ of mutual love’ is unusual in Chinese writings, and must be considered remarkable here. ‘The husband,’ says Kh&ng-3ze, ‘loves his helpmate in the house; the wife loves him who is the pattern for the family.’ But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text.
2‘The husband,’ says Kh&ng-3ze, ‘loves his helpmate in the house; the wife loves him who is the pattern for the family.’ But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text. Paragraph 6. It is said on this, that the majesty is not designedly assumed or put on; but the effect of the character remoulded and perfected. The words of Mencius are aptly quoted in illustration of the lesson :—‘ Ifa man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children,’ 314 THE APPENDIXES. SECT. If. XXXVIII. (The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity. 1. ‘He meets with bad men (and communicates with them) :’—(he does so), to avoid the evil of their condemnation. 2. ‘He happens to meet with his lord in a byepassage:’—but he has not deviated (for this meeting) from the (proper) course. 3. ‘We see his carriage dragged back:’—this is indicated by the inappropriateness of the position (of the line). ‘ There is no (good) beginning, but there will be a (good) end:’—this arises from his meeting with the strong (subject of the topmost line). 4. ‘They blend their sincere desires together, and there will be no error:’—their (common) aim is carried into effect. 5. ‘With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:’—his going forward will afford ground for congratulation. 6. ‘The good fortune symbolised by meeting with (genial) rain’ springs from the passing away of all doubts. XXXVIIL The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei. The various paragraphs seem to need no illustration beyond what may be found in the notes on the Text. HEX. 39. APPENDIX II. 315 XXXIX. (The trigram representing) a mountain, and above it that for water, form Kien. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue. 1. ‘Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise :'—the proper course is to wait. 2. ‘The minister of the king struggles with difficulty on difficulty :-—in the end no blame will be attached to him. 3. ‘He advances, (but only) to (greater) difficulty; ‘he remains stationary, and returns to his former associates :’—they, (represented in) the inner (trigram), rejoice in him. 4. ‘To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):’—that is in its proper place and has the solidity (due to it in that position). 5. ‘He struggles with the greatest difficulties, while friends are coming (to help him):’—he is in the central position, and possesses the requisite virtue.
35. ‘He struggles with the greatest difficulties, while friends are coming (to help him):’—he is in the central position, and possesses the requisite virtue. 6. ‘To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):’—his aim is to assist the (subject of the line) inside of him. ‘It will be advantageous to meet the great man:’—by his course he follows that noble (lord of the figure). XXXIX. The Symbolism is described here a little differently from the form of it in Appendix I. AA&ng-3ze brings the same meaning out of it, however, in the following way :—‘We have here a steep and difficult mountain, and again on the top of that there 316 THE APPENDIXES. SECT. Il. XL. (The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man, in accordance with this, forgives errors, and deals gently with crimes. 1. The strong (fourth) line and the weak line here are in correlation: —we judge rightly in saying that ‘its subject will commit no error.’ 2. ‘The good fortune springing from the firm correctness of the second line, undivided,’ is due to its subject holding the due mean. 3. For ‘a porter with his burden to be riding ina carriage’ is a thing to be ashamed of. ‘It is he himself that tempts the robbers to come:’—on whom besides can we lay the blame? (See Appendix III, i, 48.) 4. ‘Remove your toes:’—the places (of this line is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state.’ The application of the symbolism is illustrated by the words of Mencius, ‘When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.’ From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, ‘Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.’ On paragraph 3, Khung Ying-ta says :—‘ Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are represented as if rejoicing in it. The view given of paragraph 4 is that of the Khang-hs? editors. ‘The friends’ in paragraph 5 are the subjects of the second line, the correlate of 5, and also of the two other lines of the lower trigram. SQ Shih (a. p. 1036-1101) remarks on paragraph 6 that by ‘the inside,’ and ‘ the noble,’ we are to understand the subject of line 5. HEX, 41. APPENDIX II. 317 and of the third and first) are all inappropriate to them. 5. When ‘the superior man executes his function of removing (whatever is injurious to the idea of the hexagram),’ small men will of themselves retire. 6. ‘A prince with his bow shoots a falcon :’— thus he removes (the promoters of) rebellion.
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. When ‘the members of the household are treated with stern severity, there has been no (great) failure (in the regulation of the family). When ‘wife and children are smirking and chattering,’ the (proper) economy of the family has been lost. 4. ‘The family is enriched, and there is great XXXVI. The application of the Great Symbolism here is in itself sufficiently natural ; but this meaning of the hexagram hardly appears in the text, till we come to the sixth line. Paragraph 1. ‘He thinks it right not to eat;’—he does not purposely fast; but when he has nothing to eat, he does not complain. He thinks it right that it should be so in the case. Paragraph 2. ‘The proper fashion of acting’ is suggested by the weak line’s being in the central place. Paragraph 3. ‘The great achievement is accomplished ;’ but such achievement was not what prompted to action. Paragraph 4. ‘The idea in his inner mind’ is the idea of withdrawing from the position and escaping; but the meaning is obscure. See on the Text. HEX, 37. APPENDIX II. 313 good fortune :’—this is due to the docility (belonging to the subject of the line), and its being in its correct place. 5. ‘The influence of the king extends to his family:’—the intercourse between them is that of mutual love. 6. ‘The good fortune connected with the display of majesty’ describes (the result of) the recovery of the true character. XXXVII. The Symbolism here is certainly far-fetched. ‘As wind,’ it is said, ‘comes first from fire, so does transforming influence emanate from the family.’ But the subject of the hexagram is the regulation and not the influence of the family. Then the application is good for the superior man’s cultivation of himself; but this again is only connected indirectly with the regulation of the family. The sooner preventive measures are presented to the youthful mind the better; but does not prohibition imply that a change in the good will has taken place ? In paragraph 2 ‘ docility’ is suggested by the weak line. ‘The humility’ comes out of Sun, the upper trigram, whose attribute is pliant flexibility. Yu Yen (Yiian dynasty) ingeniously observes on paragraph 4 that the riches of a family are not to be sought in its wealth, but in the affection and harmony of its members. Where these prevail, the family is not likely to be poor, and whatever it has will be well preserved. The mention ‘ of mutual love’ is unusual in Chinese writings, and must be considered remarkable here. ‘The husband,’ says Kh&ng-3ze, ‘loves his helpmate in the house; the wife loves him who is the pattern for the family.’ But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text.
2‘The husband,’ says Kh&ng-3ze, ‘loves his helpmate in the house; the wife loves him who is the pattern for the family.’ But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text. Paragraph 6. It is said on this, that the majesty is not designedly assumed or put on; but the effect of the character remoulded and perfected. The words of Mencius are aptly quoted in illustration of the lesson :—‘ Ifa man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children,’ 314 THE APPENDIXES. SECT. If. XXXVIII. (The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity. 1. ‘He meets with bad men (and communicates with them) :’—(he does so), to avoid the evil of their condemnation. 2. ‘He happens to meet with his lord in a byepassage:’—but he has not deviated (for this meeting) from the (proper) course. 3. ‘We see his carriage dragged back:’—this is indicated by the inappropriateness of the position (of the line). ‘ There is no (good) beginning, but there will be a (good) end:’—this arises from his meeting with the strong (subject of the topmost line). 4. ‘They blend their sincere desires together, and there will be no error:’—their (common) aim is carried into effect. 5. ‘With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:’—his going forward will afford ground for congratulation. 6. ‘The good fortune symbolised by meeting with (genial) rain’ springs from the passing away of all doubts. XXXVIIL The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei. The various paragraphs seem to need no illustration beyond what may be found in the notes on the Text. HEX. 39. APPENDIX II. 315 XXXIX. (The trigram representing) a mountain, and above it that for water, form Kien. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue. 1. ‘Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise :'—the proper course is to wait. 2. ‘The minister of the king struggles with difficulty on difficulty :-—in the end no blame will be attached to him. 3. ‘He advances, (but only) to (greater) difficulty; ‘he remains stationary, and returns to his former associates :’—they, (represented in) the inner (trigram), rejoice in him. 4. ‘To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):’—that is in its proper place and has the solidity (due to it in that position). 5. ‘He struggles with the greatest difficulties, while friends are coming (to help him):’—he is in the central position, and possesses the requisite virtue.
35. ‘He struggles with the greatest difficulties, while friends are coming (to help him):’—he is in the central position, and possesses the requisite virtue. 6. ‘To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):’—his aim is to assist the (subject of the line) inside of him. ‘It will be advantageous to meet the great man:’—by his course he follows that noble (lord of the figure). XXXIX. The Symbolism is described here a little differently from the form of it in Appendix I. AA&ng-3ze brings the same meaning out of it, however, in the following way :—‘We have here a steep and difficult mountain, and again on the top of that there 316 THE APPENDIXES. SECT. Il. XL. (The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man, in accordance with this, forgives errors, and deals gently with crimes. 1. The strong (fourth) line and the weak line here are in correlation: —we judge rightly in saying that ‘its subject will commit no error.’ 2. ‘The good fortune springing from the firm correctness of the second line, undivided,’ is due to its subject holding the due mean. 3. For ‘a porter with his burden to be riding ina carriage’ is a thing to be ashamed of. ‘It is he himself that tempts the robbers to come:’—on whom besides can we lay the blame? (See Appendix III, i, 48.) 4. ‘Remove your toes:’—the places (of this line is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state.’ The application of the symbolism is illustrated by the words of Mencius, ‘When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.’ From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, ‘Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.’ On paragraph 3, Khung Ying-ta says :—‘ Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are represented as if rejoicing in it. The view given of paragraph 4 is that of the Khang-hs? editors. ‘The friends’ in paragraph 5 are the subjects of the second line, the correlate of 5, and also of the two other lines of the lower trigram. SQ Shih (a. p. 1036-1101) remarks on paragraph 6 that by ‘the inside,’ and ‘ the noble,’ we are to understand the subject of line 5. HEX, 41. APPENDIX II. 317 and of the third and first) are all inappropriate to them. 5. When ‘the superior man executes his function of removing (whatever is injurious to the idea of the hexagram),’ small men will of themselves retire. 6. ‘A prince with his bow shoots a falcon :’— thus he removes (the promoters of) rebellion.
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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