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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Are they occupied by the symbol of weakness? There will be peril. By that of strength ? There will be victory. Chapter IX, paragraphs 56-62, speaks of the hexagrams as made up of the different lines, and various things to be attended to in those lines to determine their meaning. Paragraph 57. The time or order in which the lines enter determines of course the place and number of each in the figure. Their ‘substance’ is their form, as whole or divided, being yang or yin. Paragraph 58 belongs to the first and sixth lines. We are hardly prepared for the statement that ‘the maker or makers’ had so much difficulty in determining the meaning of the first line. Of course when they had fixed that and completed the figure, explaining all the lines, it was easy for the student to follow their exposition, as paragraph 59 says. Paragraph 60 seems to say that the work of the duke of Kau on each line was but an indicating in detail of the processes of his father’s mind in explaining the whole figure. [16] pd 402 THE APPENDIXES, SECT. II. Chapter X. 63. The Yt is a book of wide comprehension and great scope, embracing everything. There are in it the way of heaven, the way of man, and the way of earth. It then takes (the lines representing) those three Powers, and doubles them till they amount to six. What these six lines show is simply this,—the way of the three Powers. 64. This way is marked by changes and movements, and hence we have the imitative lines. Those lines are of different grades (in the trigrams), and hence we designate them from their component elements. These are mixed together, and elegant forms arise. When such forms are not in their appropriate places, the ideas of good fortune and bad are thus produced. , The last two paragraphs mention several points important to be attended to in studying, more especially, the duke of au on the several lines. Three different views of the concluding statement,— ‘are they occupied,’ &c.,—are given in the imperial edition. ‘It belongs,’ says Wi Kang, ‘to the fifth line;’ ‘to the third line,’ says HA Ping-wan (also of the Yuan dynasty); while Han Hsing-kwo (of the Thang dynasty) held that it belonged to both. The Khang-hst editors say that ‘by discriminating and combining these views, we get to the meaning of the text.’ I am unable to do so. Chapter X, paragraphs 63, 64, speaks of the great comprehensiveness of the Y}, its figures and explanations being applicable to the three Powers—heaven, earth, and man.
2Chapter X, paragraphs 63, 64, speaks of the great comprehensiveness of the Y}, its figures and explanations being applicable to the three Powers—heaven, earth, and man. With paragraph 63, compare paragraph 4, Appendix VI. In the trigram the upper line represents heaven, the middle line man, and the lowest earth. This paragraph and that other are the nearest approach I know to an attempt to account for the doubling of the number of lines, and stopping with the hexagram ; but the doing so was entirely arbitrary. Ad Hsi says :—‘ The upper two characters belong to heaven, the middle two to man, and the lower two to earth.’ No words could be more express; and yet Canon McClatchie says (p. 354):—‘ The two upper strokes represent Heaven, or Thiaiyi, the husband; the two middle strokes, Earth, his wife; and the CHAP. II. APPENDIX III. 403 Chapter XI. 65. Was it not in the last age of Yin, when the virtue of Au had reached its highest point, and during the troubles between king W&n and (the tyrant) Au, that the (study of the Yt) began to flourish? On this account the explanations (in the book) express (a feeling of) anxious apprehension, (and teach) how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the way of the Yt. two lower strokes, Man, their son; all being animated by the same Divine Reason (tao) or Supreme God (Chih Sh&n).’ This note shows how one error, or misunderstanding of the Chinese original, draws other errors with it. The character tao in the paragraph has not at all the sense of reason, human or divine, but its primary and ordinary signification of the path or course. As Lf 3f (Han dynasty) says:—‘In the way of heaven there are the changes of day and night, sun and moon; in that of earth, those of hardness and softness, dryness and moisture; in that of man, those of action and rest, of movement and stillness, of good fortune and bad, of good and evil.’ ‘ The imitative lines’ in the translation of 64, is simply ‘the Y4o’ in the Chinese text, which I have rendered according to the account of them in paragraph 8, et al. Their different grades are their position as high or low in the figures (paragraph 1, Section i), and their ‘component elements,’ literally ‘their substance, or thingnature,’ is their structure as being yang or yin, according to the use of wuh in paragraphs 54, 59, et al. A yang line in an even place, or a yin line in an odd, is not in its appropriate place, and gives an indication of what is bad. Chapter XI, paragraph 65. P. Regis observes on this chapter :— ‘I do not hesitate to say that there is found nowhere in the whole Dd 2 404 THE APPENDIXES. SECT, IT.
3A yang line in an even place, or a yin line in an odd, is not in its appropriate place, and gives an indication of what is bad. Chapter XI, paragraph 65. P. Regis observes on this chapter :— ‘I do not hesitate to say that there is found nowhere in the whole Dd 2 404 THE APPENDIXES. SECT, IT. Chapter XII. 66. (The hexagram) A4ien represents the strongest of all under the sky. Through this quality its operations are always manifested with ease, for it knows where there would be peril and embarrassment. (The hexagram) Khw&n represents the most docile of all under the sky. Through this quality its operations are always manifested with the promptest decision, for it knows where there would be obstruction. 67. (The sages, who are thus represented, and who made the Yt,) were able to rejoice in heart (in the absolute truth of things), and were able (also) to weigh carefully all matters that could occasion anxiety ; (thus) they fixed the good and bad fortune (of all things) under the sky, and could accomplish the things requiring strenuous efforts. 68. Therefore amid the changes and transformations (taking place in heaven and earth), and the words and deeds of men, events that are to be fortunate have their happy omens. (The sages) knew the definite principles underlying the prognoStications of the former class, and the future of Yi a passage which affords more light for the explanation of the book.’ Paragraph 49 told us that ‘the study of the Yf flourished in the middle period of antiquity, and that the author of it was familiar with anxiety and troubles.’ That information becomes here more particular. The Yf, existing when this Appendix was written, was made in the closing period of the Yin dynasty, and the making of it was somehow connected with the attempts of the tyrant Kau against king Wan. We are not told expressly that the book was written, in part at least, by king Wn; but the tradition to that effect derives a certain amount of support from what is said here. The general object of the author is also stated clearly enough,— to inculcate a cautious and reverent administration of affairs, never forgetful of the uncertainties of life and fortune. CHAP. 12. APPENDIX III. 405 those of the latter, (now to be) ascertained by divination. 69. The places of heaven and earth (in the diagrams) having been determined, the sages were able (by means of the Yt) to carry out and complete their ability. (In this way even) the common people were able to share with them in (deciding about) the counsels of men and the counsels of spiritual beings. 70. The eight trigrams communicate their information by their emblematic figures. The explanations appended to the lines and the completed figures tell how the contemplation of them affected (the makers). The strong and the weak lines appear mixed in them, and (thus) the good and the evil (which they indicate) can be seen.
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.
1Are they occupied by the symbol of weakness? There will be peril. By that of strength ? There will be victory. Chapter IX, paragraphs 56-62, speaks of the hexagrams as made up of the different lines, and various things to be attended to in those lines to determine their meaning. Paragraph 57. The time or order in which the lines enter determines of course the place and number of each in the figure. Their ‘substance’ is their form, as whole or divided, being yang or yin. Paragraph 58 belongs to the first and sixth lines. We are hardly prepared for the statement that ‘the maker or makers’ had so much difficulty in determining the meaning of the first line. Of course when they had fixed that and completed the figure, explaining all the lines, it was easy for the student to follow their exposition, as paragraph 59 says. Paragraph 60 seems to say that the work of the duke of Kau on each line was but an indicating in detail of the processes of his father’s mind in explaining the whole figure. [16] pd 402 THE APPENDIXES, SECT. II. Chapter X. 63. The Yt is a book of wide comprehension and great scope, embracing everything. There are in it the way of heaven, the way of man, and the way of earth. It then takes (the lines representing) those three Powers, and doubles them till they amount to six. What these six lines show is simply this,—the way of the three Powers. 64. This way is marked by changes and movements, and hence we have the imitative lines. Those lines are of different grades (in the trigrams), and hence we designate them from their component elements. These are mixed together, and elegant forms arise. When such forms are not in their appropriate places, the ideas of good fortune and bad are thus produced. , The last two paragraphs mention several points important to be attended to in studying, more especially, the duke of au on the several lines. Three different views of the concluding statement,— ‘are they occupied,’ &c.,—are given in the imperial edition. ‘It belongs,’ says Wi Kang, ‘to the fifth line;’ ‘to the third line,’ says HA Ping-wan (also of the Yuan dynasty); while Han Hsing-kwo (of the Thang dynasty) held that it belonged to both. The Khang-hst editors say that ‘by discriminating and combining these views, we get to the meaning of the text.’ I am unable to do so. Chapter X, paragraphs 63, 64, speaks of the great comprehensiveness of the Y}, its figures and explanations being applicable to the three Powers—heaven, earth, and man.
2Chapter X, paragraphs 63, 64, speaks of the great comprehensiveness of the Y}, its figures and explanations being applicable to the three Powers—heaven, earth, and man. With paragraph 63, compare paragraph 4, Appendix VI. In the trigram the upper line represents heaven, the middle line man, and the lowest earth. This paragraph and that other are the nearest approach I know to an attempt to account for the doubling of the number of lines, and stopping with the hexagram ; but the doing so was entirely arbitrary. Ad Hsi says :—‘ The upper two characters belong to heaven, the middle two to man, and the lower two to earth.’ No words could be more express; and yet Canon McClatchie says (p. 354):—‘ The two upper strokes represent Heaven, or Thiaiyi, the husband; the two middle strokes, Earth, his wife; and the CHAP. II. APPENDIX III. 403 Chapter XI. 65. Was it not in the last age of Yin, when the virtue of Au had reached its highest point, and during the troubles between king W&n and (the tyrant) Au, that the (study of the Yt) began to flourish? On this account the explanations (in the book) express (a feeling of) anxious apprehension, (and teach) how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the way of the Yt. two lower strokes, Man, their son; all being animated by the same Divine Reason (tao) or Supreme God (Chih Sh&n).’ This note shows how one error, or misunderstanding of the Chinese original, draws other errors with it. The character tao in the paragraph has not at all the sense of reason, human or divine, but its primary and ordinary signification of the path or course. As Lf 3f (Han dynasty) says:—‘In the way of heaven there are the changes of day and night, sun and moon; in that of earth, those of hardness and softness, dryness and moisture; in that of man, those of action and rest, of movement and stillness, of good fortune and bad, of good and evil.’ ‘ The imitative lines’ in the translation of 64, is simply ‘the Y4o’ in the Chinese text, which I have rendered according to the account of them in paragraph 8, et al. Their different grades are their position as high or low in the figures (paragraph 1, Section i), and their ‘component elements,’ literally ‘their substance, or thingnature,’ is their structure as being yang or yin, according to the use of wuh in paragraphs 54, 59, et al. A yang line in an even place, or a yin line in an odd, is not in its appropriate place, and gives an indication of what is bad. Chapter XI, paragraph 65. P. Regis observes on this chapter :— ‘I do not hesitate to say that there is found nowhere in the whole Dd 2 404 THE APPENDIXES. SECT, IT.
3A yang line in an even place, or a yin line in an odd, is not in its appropriate place, and gives an indication of what is bad. Chapter XI, paragraph 65. P. Regis observes on this chapter :— ‘I do not hesitate to say that there is found nowhere in the whole Dd 2 404 THE APPENDIXES. SECT, IT. Chapter XII. 66. (The hexagram) A4ien represents the strongest of all under the sky. Through this quality its operations are always manifested with ease, for it knows where there would be peril and embarrassment. (The hexagram) Khw&n represents the most docile of all under the sky. Through this quality its operations are always manifested with the promptest decision, for it knows where there would be obstruction. 67. (The sages, who are thus represented, and who made the Yt,) were able to rejoice in heart (in the absolute truth of things), and were able (also) to weigh carefully all matters that could occasion anxiety ; (thus) they fixed the good and bad fortune (of all things) under the sky, and could accomplish the things requiring strenuous efforts. 68. Therefore amid the changes and transformations (taking place in heaven and earth), and the words and deeds of men, events that are to be fortunate have their happy omens. (The sages) knew the definite principles underlying the prognoStications of the former class, and the future of Yi a passage which affords more light for the explanation of the book.’ Paragraph 49 told us that ‘the study of the Yf flourished in the middle period of antiquity, and that the author of it was familiar with anxiety and troubles.’ That information becomes here more particular. The Yf, existing when this Appendix was written, was made in the closing period of the Yin dynasty, and the making of it was somehow connected with the attempts of the tyrant Kau against king Wan. We are not told expressly that the book was written, in part at least, by king Wn; but the tradition to that effect derives a certain amount of support from what is said here. The general object of the author is also stated clearly enough,— to inculcate a cautious and reverent administration of affairs, never forgetful of the uncertainties of life and fortune. CHAP. 12. APPENDIX III. 405 those of the latter, (now to be) ascertained by divination. 69. The places of heaven and earth (in the diagrams) having been determined, the sages were able (by means of the Yt) to carry out and complete their ability. (In this way even) the common people were able to share with them in (deciding about) the counsels of men and the counsels of spiritual beings. 70. The eight trigrams communicate their information by their emblematic figures. The explanations appended to the lines and the completed figures tell how the contemplation of them affected (the makers). The strong and the weak lines appear mixed in them, and (thus) the good and the evil (which they indicate) can be seen.
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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