Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. ‘He enters a dark valley:’—so benighted is he, and without clear vision. 2. ‘He is straitened amidst his wine and viands :’—(but) his position is central, and there will be ground for congratulation. XLVI. See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinction and influence. Paragraph 1. Instead of finding in this the three lines of Khwan and their subjects, AAing-3ze makes ‘the upper’ denote only line 2. Paragraph 2. The subject of line 2 in his loyal devotion to 5 will do much good and benefit many ; hence we have the words, ‘affords occasion for joy.’ Paragraph 3. ‘He has no doubt or hesitation :’"—but this is presuming rather on his strength. Paragraph 4. The Khang-hst editors say :—‘ Such an employment of men of worth to do. service to spiritual Beings is serving them according to their mind.’ Paragraph 6. When one has reached the greatest height, he should think of retiring. Ambition otherwise may overleap itself. 326 THE APPENDIXES. SECT. If. 3. ‘He lays hold of thorns :’—(this is suggested by the position of the line) above the strong (line). ‘He enters his palace, and does not see his wife :'—this is inauspicious. 4. ‘He proceeds very slowly (to help the subject of the first line) :’—his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together. 5. ‘His nose and feet are cut off:’—his aim has not yet been gained. ‘He is leisurely, however, in his movements, and is satisfied :'-—his position is central and (his virtue) is correct. ‘It will be well for him to be (as sincere as) in sacrificing :'—so shall he receive blessing. 6. ‘ He is straitened as if bound with creepers :’— (his spirit and action) are unsuitable. ‘(He says), “If I move, I shall repent of it.” And he does repent (of former errors), which leads to good fortune :’'—so he (now) goes on. XLVII. The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be ‘a marsh with no water is Khwan;’ and this might certainly suggest to us a condition of distress. But how does this come out of the trigrams? The upper one is Tui, representing a marsh; and the lower is Kh4n, representing water in a defile. The collocation of the two suggests the running of the water from the marsh or lake into the stream, which will soon empty the other. Such is the view which occurred to myself; and it is the same as that given by KQ Hist :—‘ The water descending and leaking away, the marsh above will become dry.’ The application is good in itself, but the concatenation between it and the Symbolism is hardly discernible. HEX, 48. APPENDIX II. 327
2HEX, 48. APPENDIX II. 327 XLVIII. (The trigram representing) wood and above it that for water form Zing. The superior man, in accordance with this, comforts the people, and stimulates them to mutual helpfulness. 1. ‘A well so muddy that men will not drink of it:'—this is indicated by the low position (of the line). ‘An old well to which the birds do not come :’— it has been forsaken in the course of time. 2. ‘A well from which by a hole the water escapes, and flows away to the shrimps :'—(the subject of this second line has) none co-operating with him (above). 3. ‘The well has been cleared out, but is not used :’— (even) passers-by would be sorry for this. A prayer is made ‘that the king were intelligent :'—for then blessing would be received. 4. ‘Awell the lining of which is well laid. There will be no error :’"—the well has been put in good repair. 5. ‘The waters from the cold spring are (freely) drunk :’—this is indicated by the central and correct position (of the line). 6. ‘The great good fortune’ at the topmost place So stupid is the subject of line 1 that by his own act he increases his distress. The Khang-hsf editors say that the ‘ground for congratulation in paragraph 2 is the banqueting and sacrificing.’ I rather think it is the measure of help, which it is intimated the subject will give in removing the straitness and distress of the time. See the extract from the Khang-hsi editors on the symbolism of the third line of the Text. The difficulties attending the symbolism of the Text of lines 4, 5, and 6 are not lightened by what we find in this Appendix. 328 THE APPENDIXES. | SECT. IT. indicates the grand accomplishment (of the idea in the hexagram). XLIX. (The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times. 1. ‘He is bound with (the skin of) a yellow ox:’—he should in his circumstances be taking action. 2. ‘He makes his changes when some time has passed :'"— what he does will be matter of admiration. 3. ‘The change (contemplated) has been three times fully discussed :'—to what else should attention (now) be directed ? 4. ‘The good fortune consequent on changing (existing) ordinances’ is due to the faith reposed in his aims. . 5. ‘The great man produces his changes as the tiger does when he changes his stripes :-—their beauty becomes more brilliant. XLVII. The Great Symbolism here may well enough represent a well, it being understood that the water which is above the wood is that raised by it for irrigation and other uses. What is said, moreover, in the application is more akin to the idea of the hexagram than in most of the other cases. It is certainly one way in which the ruler should nourish the people.
3What is said, moreover, in the application is more akin to the idea of the hexagram than in most of the other cases. It is certainly one way in which the ruler should nourish the people. It is said on paragraph 1:—‘ Those who have a mind to do something in the world, when they look at this line, and its symbolism, will learn how they ought to exert themselves,’ Rather in opposition to what I have said on the Text of line 4, the ‘ Daily Lecture’ observes here :—‘ The cultivation of one’s self, which is represented here, is fundamental to the government of others.” HEX, 50. . APPENDIX II. 329 6. ‘The superior man produces his changes as the leopard does when he changes his spots :’'— their beauty becomes more elegant. ‘Small men change their faces :’—they show themselves prepared to follow their ruler. L. (The trigram representing) wood and above it that for fire form Ting. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven). 1. ‘ The caldron is overturned, and its feet turned upwards :’—but this is not (all) contrary (to what is right). ‘There will be advantage in getting rid of what was bad:’—thereby (the subject of the line) will follow the more noble (subject of the fourth line). 2. ‘There is the caldron with the things (to be cooked) in it:’—let (the subject of the line) be careful where he goes. ‘My enemy dislikes me :’—but there will in the _ end be no fault (to which he can point). 3. ‘There is the caldron with (the places for) its XLIX. Wise men, occupying themselves with the determination of the seasons and questions of time, have in all ages based their judgments on the observation of the heavenly bodies. We find this insisted on in the first book of the Shd, by the ancient Y4o. But how this application of the Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yi with a high Chinese dignitary, who was a well-read scholar also so far as his own literature was concerned, he referred to this paragraph as proving that all our western science had been known to Ffi-hst and Confucius ! What is said on the several lines is sufficiently illustrated in the notes on the Text. 330 THE APPENDIXES. SECT. I ears changed :’—(its subject) has failed in what was required of him (in his situation). 4. ‘The contents designed for the ruler’s use are overturned and spilt :'—how can (the subject of the line) be trusted ? 5. ‘The caldron has yellow ears :’—the central position (of the line) is taken as (a proof of) the solid (virtue of its subject). 6. ‘The rings of jade’ are at the very top:—the strong and the weak meet in their due proportions. LI. (The trigram representing) thunder, being repeated, forms Kan. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).
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.
11. ‘He enters a dark valley:’—so benighted is he, and without clear vision. 2. ‘He is straitened amidst his wine and viands :’—(but) his position is central, and there will be ground for congratulation. XLVI. See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinction and influence. Paragraph 1. Instead of finding in this the three lines of Khwan and their subjects, AAing-3ze makes ‘the upper’ denote only line 2. Paragraph 2. The subject of line 2 in his loyal devotion to 5 will do much good and benefit many ; hence we have the words, ‘affords occasion for joy.’ Paragraph 3. ‘He has no doubt or hesitation :’"—but this is presuming rather on his strength. Paragraph 4. The Khang-hst editors say :—‘ Such an employment of men of worth to do. service to spiritual Beings is serving them according to their mind.’ Paragraph 6. When one has reached the greatest height, he should think of retiring. Ambition otherwise may overleap itself. 326 THE APPENDIXES. SECT. If. 3. ‘He lays hold of thorns :’—(this is suggested by the position of the line) above the strong (line). ‘He enters his palace, and does not see his wife :'—this is inauspicious. 4. ‘He proceeds very slowly (to help the subject of the first line) :’—his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together. 5. ‘His nose and feet are cut off:’—his aim has not yet been gained. ‘He is leisurely, however, in his movements, and is satisfied :'-—his position is central and (his virtue) is correct. ‘It will be well for him to be (as sincere as) in sacrificing :'—so shall he receive blessing. 6. ‘ He is straitened as if bound with creepers :’— (his spirit and action) are unsuitable. ‘(He says), “If I move, I shall repent of it.” And he does repent (of former errors), which leads to good fortune :’'—so he (now) goes on. XLVII. The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be ‘a marsh with no water is Khwan;’ and this might certainly suggest to us a condition of distress. But how does this come out of the trigrams? The upper one is Tui, representing a marsh; and the lower is Kh4n, representing water in a defile. The collocation of the two suggests the running of the water from the marsh or lake into the stream, which will soon empty the other. Such is the view which occurred to myself; and it is the same as that given by KQ Hist :—‘ The water descending and leaking away, the marsh above will become dry.’ The application is good in itself, but the concatenation between it and the Symbolism is hardly discernible. HEX, 48. APPENDIX II. 327
2HEX, 48. APPENDIX II. 327 XLVIII. (The trigram representing) wood and above it that for water form Zing. The superior man, in accordance with this, comforts the people, and stimulates them to mutual helpfulness. 1. ‘A well so muddy that men will not drink of it:'—this is indicated by the low position (of the line). ‘An old well to which the birds do not come :’— it has been forsaken in the course of time. 2. ‘A well from which by a hole the water escapes, and flows away to the shrimps :'—(the subject of this second line has) none co-operating with him (above). 3. ‘The well has been cleared out, but is not used :’— (even) passers-by would be sorry for this. A prayer is made ‘that the king were intelligent :'—for then blessing would be received. 4. ‘Awell the lining of which is well laid. There will be no error :’"—the well has been put in good repair. 5. ‘The waters from the cold spring are (freely) drunk :’—this is indicated by the central and correct position (of the line). 6. ‘The great good fortune’ at the topmost place So stupid is the subject of line 1 that by his own act he increases his distress. The Khang-hsf editors say that the ‘ground for congratulation in paragraph 2 is the banqueting and sacrificing.’ I rather think it is the measure of help, which it is intimated the subject will give in removing the straitness and distress of the time. See the extract from the Khang-hsi editors on the symbolism of the third line of the Text. The difficulties attending the symbolism of the Text of lines 4, 5, and 6 are not lightened by what we find in this Appendix. 328 THE APPENDIXES. | SECT. IT. indicates the grand accomplishment (of the idea in the hexagram). XLIX. (The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times. 1. ‘He is bound with (the skin of) a yellow ox:’—he should in his circumstances be taking action. 2. ‘He makes his changes when some time has passed :'"— what he does will be matter of admiration. 3. ‘The change (contemplated) has been three times fully discussed :'—to what else should attention (now) be directed ? 4. ‘The good fortune consequent on changing (existing) ordinances’ is due to the faith reposed in his aims. . 5. ‘The great man produces his changes as the tiger does when he changes his stripes :-—their beauty becomes more brilliant. XLVII. The Great Symbolism here may well enough represent a well, it being understood that the water which is above the wood is that raised by it for irrigation and other uses. What is said, moreover, in the application is more akin to the idea of the hexagram than in most of the other cases. It is certainly one way in which the ruler should nourish the people.
3What is said, moreover, in the application is more akin to the idea of the hexagram than in most of the other cases. It is certainly one way in which the ruler should nourish the people. It is said on paragraph 1:—‘ Those who have a mind to do something in the world, when they look at this line, and its symbolism, will learn how they ought to exert themselves,’ Rather in opposition to what I have said on the Text of line 4, the ‘ Daily Lecture’ observes here :—‘ The cultivation of one’s self, which is represented here, is fundamental to the government of others.” HEX, 50. . APPENDIX II. 329 6. ‘The superior man produces his changes as the leopard does when he changes his spots :’'— their beauty becomes more elegant. ‘Small men change their faces :’—they show themselves prepared to follow their ruler. L. (The trigram representing) wood and above it that for fire form Ting. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven). 1. ‘ The caldron is overturned, and its feet turned upwards :’—but this is not (all) contrary (to what is right). ‘There will be advantage in getting rid of what was bad:’—thereby (the subject of the line) will follow the more noble (subject of the fourth line). 2. ‘There is the caldron with the things (to be cooked) in it:’—let (the subject of the line) be careful where he goes. ‘My enemy dislikes me :’—but there will in the _ end be no fault (to which he can point). 3. ‘There is the caldron with (the places for) its XLIX. Wise men, occupying themselves with the determination of the seasons and questions of time, have in all ages based their judgments on the observation of the heavenly bodies. We find this insisted on in the first book of the Shd, by the ancient Y4o. But how this application of the Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yi with a high Chinese dignitary, who was a well-read scholar also so far as his own literature was concerned, he referred to this paragraph as proving that all our western science had been known to Ffi-hst and Confucius ! What is said on the several lines is sufficiently illustrated in the notes on the Text. 330 THE APPENDIXES. SECT. I ears changed :’—(its subject) has failed in what was required of him (in his situation). 4. ‘The contents designed for the ruler’s use are overturned and spilt :'—how can (the subject of the line) be trusted ? 5. ‘The caldron has yellow ears :’—the central position (of the line) is taken as (a proof of) the solid (virtue of its subject). 6. ‘The rings of jade’ are at the very top:—the strong and the weak meet in their due proportions. LI. (The trigram representing) thunder, being repeated, forms Kan. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).
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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