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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The mention of that as being (both) ‘azure and yellow’ indicates the mixture of heaven and-earth. Heaven’s (colour) is azure and earth’s is yellow. The hexagram Khwin is dealt with in Section ii, and much more briefly than Xhien in Section i. Much less distinct, moreover, is the attempt in it to show how the attributes of the hexagram are to be understood of the principles of human nature. The most important portion of the Section, perhaps, is paragraph 5, the first of chapter II, and I have spoken of it in the Introduction, pages 47 and 48. ; APPENDIX V. Treatise of Remarks on the Trigrams. Chapter I. 1. Anciently, when the sages made the Y1, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant. 2. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers. 3. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the separate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a discrimination of what was right (in each particular «ase). They (thus) made an exhaustive discrimination of what was right, and effected the complete development of (every) nature, till they arrived (in the Yt!) at what was appointed for it (by Heaven). Chapter I, paragraphs 1-3, treats of the rise of the scheme of the Yf from the wonderful qualities of the divining plant, the use of certain numbers, and the formation of the lineal figures. P. Regis translates paragraph 1 by—‘ The ancient (sages), the most excellent men, were the authors of the Yf-king, in making which they were assisted by an intelligent spirit, who for their help produced the plant called Shih.’ But the text will not admit of this version, nor have I found the view given in it in any Chinese writer. It is difficult to make up one’s mind whether to translate—‘ the sage,’ or ‘ the sages.’ _Khung Ying-t4 contends that the writer had Ff-hst and him alone in his CHAP. 2. - APPENDIX V. 423 [ne Chapter II. 4. Anciently, when the sages made the Yi, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence mind. To me it seems otherwise. F-hsf, if we accept the testimony of universal Chinese consent, made the eight trigrams; but he did not make the Yi, which, by the same consent, was the production of king Wn and his son.
2To me it seems otherwise. F-hsf, if we accept the testimony of universal Chinese consent, made the eight trigrams; but he did not make the Yi, which, by the same consent, was the production of king Wn and his son. The text would seem to say that the sages ‘produced’ the plant, but this is so extravagant that the view indicated in my supplementary clause appears in all the best commentators. So understood, the Yi may be said to ‘give mysterious assistance to the spiritual Intelligences,’ or, if we take that name as singular (according to the analogy of chapter 6), to the Divine Being in affording a revelation of His will, as in paragraph 3. We may well say that it is a pity the revelation should be so enigmatical ; but the author, it must be remembered, is writing from his own standpoint. W&n and his son, as I have endeavoured to show in the Introduction, merely wished to convey, under the style and veil of divination, their moral and political lessons. On paragraph 2 it is said that heaven is round; and as the circumference of a circle is three times its diameter, hence 3 is the number of heaven. Again, earth is square, and as the circumference of a square is four times its length or breadth, or it consists of two pairs of equal sides, hence 2 is the number of earth. The concluding statement about ‘the other numbers’ is understood of the manipulation of the divining stalks, as in Appendix III, i, 51, That manipulation, thrice repeated, might leave three stalks each time, and 3 x 3=9; or 2, being in the same way in all=6; or twice 3 and once 2=8; or twice 2 and once 3=7. These are the numbers of the 4 binary symbols, employed in forming the new figures ; , the old yang,=9; ===, the young yin,=8; ===, the young yang,=7; and == =, the old yin,=6. 424 THE APPENDIXES. CHAP. 3. and righteousness. Each (trigram) embraced (those) three Powers; and, being repeated, its full form consisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexagram) was completed. Chapter III. 5. (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences ; (those for) thunder and wind excited each other the more; and (those for) water and fire did each other no harm. (Then) among these eight symbols there was a mutual communication. 6. The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and the natural process).
3(Then) among these eight symbols there was a mutual communication. 6. The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and the natural process). Chapter II. The top line in each trigram thus belongs to the category of heaven; the bottom line to that of earth; and the middle line to that of man. The odd places should be occupied, ‘correctly,’ by the undivided lines; and the even by the divided. The trigram being increased to the hexagram, lines 5 and 6 were assigned to heaven; 1 and 2 to earth; and 3 and 4 to man. 5 is the yang characteristic of heaven, and 6 the yin; so 1 and 2 in regard to earth; while 3 represents the benevolence of man, and 4 his righteousness. But all this is merely the play of fancy, and confuses the mind of the student. Chapter III, paragraphs 5 and 6, is understood, though not very clearly, by referring to the circular arrangement of the trigrams according to Ff-hsf, as shown in Figure 2, of Plate III. Paragraph 5 refers to the correlation of X#ien and Khwian, Kan and Tui, Xan and Sun, Khan and Lf. Paragraph 6 is less easy of apprehension. Starting in the same figure from K4Aien and numbering on the left we come to Xan by a natural process. Then CHAP. 5. APPENDIX V. 425 Chapter IV. 7. Thunder serves to put things in motion; wind to scatter (the genial seeds of) them ; rain to moisten them; the sun to warm them ; (what is symbolised by) K 4n, to arrest (and keep them in their places) ; (by) Tui, to give them joyful course ; (by) AKhien, to rule them; and by Khwin, to store them up. Chapter V. 8. God comes forth in Xan (to His producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Li; the greatest service is done for Him in Khwan; He rejoices in Tui; He struggles in AKAien; He is comforted and enters into rest in Kh4n; and He completes (the work of the year) in Kan. 9. All things are made to issue forth in An, which is placed at the east. (The processes of production) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Li gives the idea of brightness, All things are now made mani- we turn back, and numbering on the right, from Sun, we come by a backward process to Khw&n. The same process is illustrated on a large scale by the circular arrangement of the 64 hexagrams in Plate I. But what the scope of the paragraph is I cannot tell, and am tempted to say of it, as P. Regis does, ‘ Haec observatio prorsus inanis est.’
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 mention of that as being (both) ‘azure and yellow’ indicates the mixture of heaven and-earth. Heaven’s (colour) is azure and earth’s is yellow. The hexagram Khwin is dealt with in Section ii, and much more briefly than Xhien in Section i. Much less distinct, moreover, is the attempt in it to show how the attributes of the hexagram are to be understood of the principles of human nature. The most important portion of the Section, perhaps, is paragraph 5, the first of chapter II, and I have spoken of it in the Introduction, pages 47 and 48. ; APPENDIX V. Treatise of Remarks on the Trigrams. Chapter I. 1. Anciently, when the sages made the Y1, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant. 2. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers. 3. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the separate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a discrimination of what was right (in each particular «ase). They (thus) made an exhaustive discrimination of what was right, and effected the complete development of (every) nature, till they arrived (in the Yt!) at what was appointed for it (by Heaven). Chapter I, paragraphs 1-3, treats of the rise of the scheme of the Yf from the wonderful qualities of the divining plant, the use of certain numbers, and the formation of the lineal figures. P. Regis translates paragraph 1 by—‘ The ancient (sages), the most excellent men, were the authors of the Yf-king, in making which they were assisted by an intelligent spirit, who for their help produced the plant called Shih.’ But the text will not admit of this version, nor have I found the view given in it in any Chinese writer. It is difficult to make up one’s mind whether to translate—‘ the sage,’ or ‘ the sages.’ _Khung Ying-t4 contends that the writer had Ff-hst and him alone in his CHAP. 2. - APPENDIX V. 423 [ne Chapter II. 4. Anciently, when the sages made the Yi, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence mind. To me it seems otherwise. F-hsf, if we accept the testimony of universal Chinese consent, made the eight trigrams; but he did not make the Yi, which, by the same consent, was the production of king Wn and his son.
2To me it seems otherwise. F-hsf, if we accept the testimony of universal Chinese consent, made the eight trigrams; but he did not make the Yi, which, by the same consent, was the production of king Wn and his son. The text would seem to say that the sages ‘produced’ the plant, but this is so extravagant that the view indicated in my supplementary clause appears in all the best commentators. So understood, the Yi may be said to ‘give mysterious assistance to the spiritual Intelligences,’ or, if we take that name as singular (according to the analogy of chapter 6), to the Divine Being in affording a revelation of His will, as in paragraph 3. We may well say that it is a pity the revelation should be so enigmatical ; but the author, it must be remembered, is writing from his own standpoint. W&n and his son, as I have endeavoured to show in the Introduction, merely wished to convey, under the style and veil of divination, their moral and political lessons. On paragraph 2 it is said that heaven is round; and as the circumference of a circle is three times its diameter, hence 3 is the number of heaven. Again, earth is square, and as the circumference of a square is four times its length or breadth, or it consists of two pairs of equal sides, hence 2 is the number of earth. The concluding statement about ‘the other numbers’ is understood of the manipulation of the divining stalks, as in Appendix III, i, 51, That manipulation, thrice repeated, might leave three stalks each time, and 3 x 3=9; or 2, being in the same way in all=6; or twice 3 and once 2=8; or twice 2 and once 3=7. These are the numbers of the 4 binary symbols, employed in forming the new figures ; , the old yang,=9; ===, the young yin,=8; ===, the young yang,=7; and == =, the old yin,=6. 424 THE APPENDIXES. CHAP. 3. and righteousness. Each (trigram) embraced (those) three Powers; and, being repeated, its full form consisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexagram) was completed. Chapter III. 5. (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences ; (those for) thunder and wind excited each other the more; and (those for) water and fire did each other no harm. (Then) among these eight symbols there was a mutual communication. 6. The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and the natural process).
3(Then) among these eight symbols there was a mutual communication. 6. The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and the natural process). Chapter II. The top line in each trigram thus belongs to the category of heaven; the bottom line to that of earth; and the middle line to that of man. The odd places should be occupied, ‘correctly,’ by the undivided lines; and the even by the divided. The trigram being increased to the hexagram, lines 5 and 6 were assigned to heaven; 1 and 2 to earth; and 3 and 4 to man. 5 is the yang characteristic of heaven, and 6 the yin; so 1 and 2 in regard to earth; while 3 represents the benevolence of man, and 4 his righteousness. But all this is merely the play of fancy, and confuses the mind of the student. Chapter III, paragraphs 5 and 6, is understood, though not very clearly, by referring to the circular arrangement of the trigrams according to Ff-hsf, as shown in Figure 2, of Plate III. Paragraph 5 refers to the correlation of X#ien and Khwian, Kan and Tui, Xan and Sun, Khan and Lf. Paragraph 6 is less easy of apprehension. Starting in the same figure from K4Aien and numbering on the left we come to Xan by a natural process. Then CHAP. 5. APPENDIX V. 425 Chapter IV. 7. Thunder serves to put things in motion; wind to scatter (the genial seeds of) them ; rain to moisten them; the sun to warm them ; (what is symbolised by) K 4n, to arrest (and keep them in their places) ; (by) Tui, to give them joyful course ; (by) AKhien, to rule them; and by Khwin, to store them up. Chapter V. 8. God comes forth in Xan (to His producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Li; the greatest service is done for Him in Khwan; He rejoices in Tui; He struggles in AKAien; He is comforted and enters into rest in Kh4n; and He completes (the work of the year) in Kan. 9. All things are made to issue forth in An, which is placed at the east. (The processes of production) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Li gives the idea of brightness, All things are now made mani- we turn back, and numbering on the right, from Sun, we come by a backward process to Khw&n. The same process is illustrated on a large scale by the circular arrangement of the 64 hexagrams in Plate I. But what the scope of the paragraph is I cannot tell, and am tempted to say of it, as P. Regis does, ‘ Haec observatio prorsus inanis est.’
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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