Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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.’ In chapter IV we have the same circular arrangement of the trigrams, though they are named in a different order; the last first and the first last. The first four are mentioned by their elemental names; the last four by the names of their lineal figures. No special significance is attached to this. If it ever had any, it has been lost. 426 THE APPENDIXES. CHAP. 7. fest to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness :— the idea in this procedure was taken from this. Khwan denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, ‘The greatest service is done for Him in Khwan.’ Tui corresponds (to the west) and to the autumn,—the season in which all things rejoice. Hence it is said, ‘He rejoices in Tui.’ He struggles in AKhien, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,—the trigram of comfort and rest, what all things are tending to. Hence it is said, ‘ He is comforted and enters into rest in Khan. K4An is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, ‘He completes (the work of the year) in Kan.’ Chapter V, paragraphs 8 and g, sets forth the operations of nature in the various seasons, as being really the operations of God, who is named Ti, ‘the Lord and Ruler of Heaven.’ Those operations are represented in the progress by the seasons of the year, as denoted by the trigrams, according to the arrangement of them by king Wn, as shown also in Plate III, Figure 2. ‘The greatest service is done for Ti in Khw4n;’ Yang Wan-li (of our twelfth century, but earlier than AQ Hsi) says :—‘ Khwan is a minister or servant. Ti is his ruler. All that a ruler has to do with his minister is to require his service.’ ‘On the struggles in Khien’ he says :—‘ Khien is the trigram of the north-west, when the yin influence is growing strong and the yang diminishing.’ The ‘ purity’ predicated in paragraph 9g of things in Sun, was CHAP. 6. APPENDIX V. 427
26. APPENDIX V. 427 Chapter VI. 10. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder ; for scattering them there is nothing more effective than wind ; for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water ; for bringing them to an end and making them begin again there is nothing more fully adapted than Kan. Thus water and fire contribute together to the one object; thunder and wind do not act contrary to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things. explained by Kang Khang-AAang (our second century) as equivalent to ‘newness,’ referring to the brightness of all things in the light of spring and summer. On ‘all things receive from the earth their fullest nourishment’ the same Yang, quoted above, says :— ‘The earth performs the part of a mother. All things are its children. What a mother has to do for her children is simply to nourish them.’ Chapter VI is the sequel of the preceding. There ought to have been some mention of Shan or ‘Spirit’ in chapter 5. It is the first character in this chapter, and the two characters that follow show that it is here resumed for the purpose of being explained. As it does not occur in chapter 5, we must suppose that the author of it here brings forward and explains the idea of it that was in his mind. Many of the commentators recognise this,—e. g. Liang Yin, as quoted in the Introduction, p. 33. Two other peculiarities in the style of the chapter are pointed out and explained (after a fashion) by 3hui Xing (earlier, probably, than the Sung dynasty):—‘ The action of six of the trigrams is described, but no mention is made of Kien or Khwan. But 428 THE APPENDIXES. CHAP. 7. Chapter VII. 11. Ahien is (the symbol of) strength; Khwé&n, of docility; Aan, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and T ui, of pleasure and satisfaction.
3CHAP. 7. Chapter VII. 11. Ahien is (the symbol of) strength; Khwé&n, of docility; Aan, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and T ui, of pleasure and satisfaction. heaven and earth do nothing, and yet do everything ; hence they are able to perfect the spirit-like subtilty of the action of thunder, wind, and the other things. (Moreover), we have the trigram K4n mentioned, the only one mentioned by its name, instead of our reading “mountains.” The reason is, that the putting in motion, the scattering, the parching, and the moistening, are all the palpable effects of thunder, wind, fire, and water. But what is ascribed to Kan, the ending and the recommencing all things, is not so evident of mountains. On this account the name of the trigram is given, while the things in nature represented by the trigrams are given in those other cases. The style suitable in each case is employed.’ Chapter VII mentions the attributes, called also the ‘virtues,’ of the different trigrams. It is not easy to account for the qualities— ‘their nature and feelings’—ascribed to them. Khung Ying-t4 says:—‘Ahien is represented by heaven, which revolves without ceasing, and so it is the symbol of strength; Khw4n by the earth, which receives docilely the action of heaven, and so it is the symbol of docility ; An by thunder, which excites and moves all things, and so it is the symbol of what produces movement; Sun by wind, which enters everywhere, and so it is the symbol of penetration; Kh4n by water, found in a place perilous and precipitous, and the name is explained accordingly ; Lf by fire, and fire is sure to lay hold of things, and so it is the symbol of being attached to ; K4n by a mountain, the mass of which is still and arrests progress, and so it is the symbol of stoppage or arrest; and Tui by a lake or marsh, which moistens all things, and so it is the symbol of satisfaction.’ The Khang-hst editors consider this explanation of the qualities of the trigrams to be unsatisfactory, and certainly it has all the appearance of an ex post facto account. They prefer the views of the philosopher Sho (of our eleventh century), which is based on the arrangement of the undivided and divided lines in the figures. This to me is more unsatisfactory than the other. The editors say, CHAP. 10. APPENDIX V. 429 Chapter VIII. 12. Aien (suggests the idea of) a horse; KhwaAn, that of an ox; X4n, that of the dragon; Sun, that of a fowl; Khan, that of a pig; Li, that of a pheasant; Kan, that of a dog; and Tui, that of a sheep. Chapter IX. 13. AAien suggests the idea of the head; KhwAn, that of the belly; Aan, that of the feet; Sun, that of the thighs; Khan, that of the ears; Li, that of the eyes; Kan, that of the hands; and Tui, that of the mouth.
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 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.’ In chapter IV we have the same circular arrangement of the trigrams, though they are named in a different order; the last first and the first last. The first four are mentioned by their elemental names; the last four by the names of their lineal figures. No special significance is attached to this. If it ever had any, it has been lost. 426 THE APPENDIXES. CHAP. 7. fest to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness :— the idea in this procedure was taken from this. Khwan denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, ‘The greatest service is done for Him in Khwan.’ Tui corresponds (to the west) and to the autumn,—the season in which all things rejoice. Hence it is said, ‘He rejoices in Tui.’ He struggles in AKhien, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,—the trigram of comfort and rest, what all things are tending to. Hence it is said, ‘ He is comforted and enters into rest in Khan. K4An is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, ‘He completes (the work of the year) in Kan.’ Chapter V, paragraphs 8 and g, sets forth the operations of nature in the various seasons, as being really the operations of God, who is named Ti, ‘the Lord and Ruler of Heaven.’ Those operations are represented in the progress by the seasons of the year, as denoted by the trigrams, according to the arrangement of them by king Wn, as shown also in Plate III, Figure 2. ‘The greatest service is done for Ti in Khw4n;’ Yang Wan-li (of our twelfth century, but earlier than AQ Hsi) says :—‘ Khwan is a minister or servant. Ti is his ruler. All that a ruler has to do with his minister is to require his service.’ ‘On the struggles in Khien’ he says :—‘ Khien is the trigram of the north-west, when the yin influence is growing strong and the yang diminishing.’ The ‘ purity’ predicated in paragraph 9g of things in Sun, was CHAP. 6. APPENDIX V. 427
26. APPENDIX V. 427 Chapter VI. 10. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder ; for scattering them there is nothing more effective than wind ; for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water ; for bringing them to an end and making them begin again there is nothing more fully adapted than Kan. Thus water and fire contribute together to the one object; thunder and wind do not act contrary to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things. explained by Kang Khang-AAang (our second century) as equivalent to ‘newness,’ referring to the brightness of all things in the light of spring and summer. On ‘all things receive from the earth their fullest nourishment’ the same Yang, quoted above, says :— ‘The earth performs the part of a mother. All things are its children. What a mother has to do for her children is simply to nourish them.’ Chapter VI is the sequel of the preceding. There ought to have been some mention of Shan or ‘Spirit’ in chapter 5. It is the first character in this chapter, and the two characters that follow show that it is here resumed for the purpose of being explained. As it does not occur in chapter 5, we must suppose that the author of it here brings forward and explains the idea of it that was in his mind. Many of the commentators recognise this,—e. g. Liang Yin, as quoted in the Introduction, p. 33. Two other peculiarities in the style of the chapter are pointed out and explained (after a fashion) by 3hui Xing (earlier, probably, than the Sung dynasty):—‘ The action of six of the trigrams is described, but no mention is made of Kien or Khwan. But 428 THE APPENDIXES. CHAP. 7. Chapter VII. 11. Ahien is (the symbol of) strength; Khwé&n, of docility; Aan, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and T ui, of pleasure and satisfaction.
3CHAP. 7. Chapter VII. 11. Ahien is (the symbol of) strength; Khwé&n, of docility; Aan, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and T ui, of pleasure and satisfaction. heaven and earth do nothing, and yet do everything ; hence they are able to perfect the spirit-like subtilty of the action of thunder, wind, and the other things. (Moreover), we have the trigram K4n mentioned, the only one mentioned by its name, instead of our reading “mountains.” The reason is, that the putting in motion, the scattering, the parching, and the moistening, are all the palpable effects of thunder, wind, fire, and water. But what is ascribed to Kan, the ending and the recommencing all things, is not so evident of mountains. On this account the name of the trigram is given, while the things in nature represented by the trigrams are given in those other cases. The style suitable in each case is employed.’ Chapter VII mentions the attributes, called also the ‘virtues,’ of the different trigrams. It is not easy to account for the qualities— ‘their nature and feelings’—ascribed to them. Khung Ying-t4 says:—‘Ahien is represented by heaven, which revolves without ceasing, and so it is the symbol of strength; Khw4n by the earth, which receives docilely the action of heaven, and so it is the symbol of docility ; An by thunder, which excites and moves all things, and so it is the symbol of what produces movement; Sun by wind, which enters everywhere, and so it is the symbol of penetration; Kh4n by water, found in a place perilous and precipitous, and the name is explained accordingly ; Lf by fire, and fire is sure to lay hold of things, and so it is the symbol of being attached to ; K4n by a mountain, the mass of which is still and arrests progress, and so it is the symbol of stoppage or arrest; and Tui by a lake or marsh, which moistens all things, and so it is the symbol of satisfaction.’ The Khang-hst editors consider this explanation of the qualities of the trigrams to be unsatisfactory, and certainly it has all the appearance of an ex post facto account. They prefer the views of the philosopher Sho (of our eleventh century), which is based on the arrangement of the undivided and divided lines in the figures. This to me is more unsatisfactory than the other. The editors say, CHAP. 10. APPENDIX V. 429 Chapter VIII. 12. Aien (suggests the idea of) a horse; KhwaAn, that of an ox; X4n, that of the dragon; Sun, that of a fowl; Khan, that of a pig; Li, that of a pheasant; Kan, that of a dog; and Tui, that of a sheep. Chapter IX. 13. AAien suggests the idea of the head; KhwAn, that of the belly; Aan, that of the feet; Sun, that of the thighs; Khan, that of the ears; Li, that of the eyes; Kan, that of the hands; and Tui, that of the mouth.
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.
No commentary for this page.