Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Chapter 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. Chapter X. 14. Kien is (the symbol of) heaven, and hence has the appellation of father. Khwan -is (the symbol of) earth, and hence has the appellation of mother. An shows a first application (of Khwan to Kien), resulting in getting (the first of) its male (or undivided lines), and hence is called ‘ the oldest son.’ Sun shows a first application (of Kien to Khwain), resulting in getting (the first of) its female (or divided lines), and hence is called ‘the oldest daughter.’ Khan shows a second application moreover, that Sh4o’s account of the three yang trigrams, Xan, Khan, and K&n is correct, and that of the three yin, Sun, Lf, and Tui incorrect; but this would be based on king Wan’s arrangement, which does not appear to have place here. Chapter VIII. In the Great Appendix, p. 383, it is said that Fd-hsi, in making his trigrams, was guided by ‘the consideration of things apart from his own person.’ Of such things we have a specimen here. The. creatures are assigned, in their classes, to the different trigrams, symbolising the ideas in the last chapter. We must not make any difference of sex in translating their names, Chapter IX. Ff-hst found also ‘things near at hand, in his own person,’ while making the trigrams. We have here a specimen of such things. 430 THE APPENDIXES. CHAP. 11. (of Khwan to A4ien), resulting in getting (the second of) its male (or undivided lines), and hence is called ‘the second son.’ Lt shows a second application (of Kien to Khwi4n), resulting in getting the second of its female (or divided lines), and hence is called ‘the second daughter. Kan shows a third application (of Khwan to A4ien), resulting in getting (the third of) its male (or undivided lines), and hence is called ‘the youngest son.’ Tui shows a third application (of Kien to KhwA4n), resulting in getting (the third of) its female (or divided lines), and hence is called ‘the youngest daughter. Chapter XI. 15. Ahien suggests the idea of heaven; of acircle; of a ruler; of a father; of jade; of metal; of cold; of ice; of deep red; of a good horse; of an old horse; of a thin horse; of a piebald horse; and of the fruit of trees. 16. Khwa4n suggests the idea of the earth; of a mother; of cloth; of a caldron; of parsimony; of a turning lathe; of a young heifer; of a large waggon; of what is variegated; of a multitude; and of a handle and support. Among soils it denotes what is black. 17. K&n suggests the idea of thunder; of the dragon ; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos ; of sedges and rushes; among horses, of
2Among soils it denotes what is black. 17. K&n suggests the idea of thunder; of the dragon ; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos ; of sedges and rushes; among horses, of Chapter X has been discussed in the Introduction, pp. 49 and 50. Let it simply be added here, that the account which it does give of the formation of the six subsidiary trigrams is inconsistent with their gradual rise from the mutual imposition of the undivided and divided lines. CHAP. IT. APPENDIX V. 431 the good neigher; of one whose white hind-leg appears, of the prancer, and of one with a white star in his forehead. Among the productions of husbandry it suggests the idea of what returns to life from its disappearance (beneath the surface), of what in the end becomes the strongest, and of what is the most luxuriant. 18. Sun suggests the idea of wood; of wind; of the oldest daughter ; of a plumb-line; of a carpenter’s square ; of being white; of being long; of being lofty ; of advancing and receding; of want of decision; and of strong scents. It suggests in the human body, the idea of deficiency of hair; of a wide forehead ; of a large development of the white of the eye. (Among tendencies), it suggests the close pursuit of gain, even to making three hundred per cent in the market. In the end it may become the trigram of decision. 19. Khan suggests the idea of water ; of channels and ditches (for draining and irrigation); of being hidden and lying concealed ; of being now straight, and now crooked; of a bow, and of a wheel. As referred to man, it suggests the idea of an increase of anxiety; of distress of mind; of pain in the ears ;—it is the trigram of the blood; it suggests the idea of what is red. As referred to horses, it suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; of one with a thin hoof; and of one with a shambling step. As referred to carriages, it suggests one that encounters many risks. It suggests what _goes right through; the moon; a thief. Referred to trees, it suggests that which is strong, and firmhearted. 432 THE APPENDIXES. CHAP. IT. 20. Lt suggests the emblem of fire; of the sun; of lightning; of the second daughter; of buff-coat and helmet; of spear and sword. Referred to men, it suggests the large belly. It is the trigram of dryness. It suggests the emblem of a turtle; of a crab ; _of a spiral univalve; of the mussel; and of the tortoise. Referred to trees, it suggests one which is hollow and rotten above. 21. Kan suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter or a eunuch ; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints.
321. Kan suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter or a eunuch ; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints. 22. Tui suggests the emblem of a low-lying collection of water; of the youngest daughter; of a sorceress; of the mouth and tongue; of the decay and putting down (of things in harvest); of the removal (of fruits) hanging (from the stems or branches); among soils, of what is strong and salt ; of a concubine; and of a sheep. Chapter XI may be made to comprehend all the paragraphs from the 15th to the end, and shows how universally the ideas underlying the Yi are diffused through the world of nature. The quality of the several trigrams will be found with more or less of truth, and with less or more of fancy, in the objects mentioned in connexion with them. More needs not to be said on the chapter than has been done in the Introduction, pp. 53 and 54. APPENDIX VI. The Orderly Sequence of the Hexagrams. Section I. 1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Kien and Khwin) are followed by Kun}. Kun denotes filling up. 3-6. Kun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition, Hence Aun is followed by Mang. Mang is descriptive of . what is undeveloped,—the young of creatures and things. These in that state require to be nourished. Hence Mang is followed by Hsii. Hsti is descriptive of the way in which meat and drink (come to be supplied)* Over meat and drink there are sure to be contentions*. Hence Hsii is followed by Sung. 6-8. Sung is sure to cause the rising up of the multitudes*; and hence it is followed by Sze. Sze has the signification of multitudes*, and between multitudes there must be some bond of union. Hence it is followed by Pi, which denotes being attached to. 8-11. (Multitudes in) union must be subjected to some restraint. Hence Pt is followed by Hsiao [16] Ff 434 THE APPENDIXES. SECT. I. Kht. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Kht is followed by Lt‘. The treading (on what is proper) leads to Th4i, which issues in a state of freedom and repose, and hence Lt is followed by Thai.
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.
1Chapter 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. Chapter X. 14. Kien is (the symbol of) heaven, and hence has the appellation of father. Khwan -is (the symbol of) earth, and hence has the appellation of mother. An shows a first application (of Khwan to Kien), resulting in getting (the first of) its male (or undivided lines), and hence is called ‘ the oldest son.’ Sun shows a first application (of Kien to Khwain), resulting in getting (the first of) its female (or divided lines), and hence is called ‘the oldest daughter.’ Khan shows a second application moreover, that Sh4o’s account of the three yang trigrams, Xan, Khan, and K&n is correct, and that of the three yin, Sun, Lf, and Tui incorrect; but this would be based on king Wan’s arrangement, which does not appear to have place here. Chapter VIII. In the Great Appendix, p. 383, it is said that Fd-hsi, in making his trigrams, was guided by ‘the consideration of things apart from his own person.’ Of such things we have a specimen here. The. creatures are assigned, in their classes, to the different trigrams, symbolising the ideas in the last chapter. We must not make any difference of sex in translating their names, Chapter IX. Ff-hst found also ‘things near at hand, in his own person,’ while making the trigrams. We have here a specimen of such things. 430 THE APPENDIXES. CHAP. 11. (of Khwan to A4ien), resulting in getting (the second of) its male (or undivided lines), and hence is called ‘the second son.’ Lt shows a second application (of Kien to Khwi4n), resulting in getting the second of its female (or divided lines), and hence is called ‘the second daughter. Kan shows a third application (of Khwan to A4ien), resulting in getting (the third of) its male (or undivided lines), and hence is called ‘the youngest son.’ Tui shows a third application (of Kien to KhwA4n), resulting in getting (the third of) its female (or divided lines), and hence is called ‘the youngest daughter. Chapter XI. 15. Ahien suggests the idea of heaven; of acircle; of a ruler; of a father; of jade; of metal; of cold; of ice; of deep red; of a good horse; of an old horse; of a thin horse; of a piebald horse; and of the fruit of trees. 16. Khwa4n suggests the idea of the earth; of a mother; of cloth; of a caldron; of parsimony; of a turning lathe; of a young heifer; of a large waggon; of what is variegated; of a multitude; and of a handle and support. Among soils it denotes what is black. 17. K&n suggests the idea of thunder; of the dragon ; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos ; of sedges and rushes; among horses, of
2Among soils it denotes what is black. 17. K&n suggests the idea of thunder; of the dragon ; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos ; of sedges and rushes; among horses, of Chapter X has been discussed in the Introduction, pp. 49 and 50. Let it simply be added here, that the account which it does give of the formation of the six subsidiary trigrams is inconsistent with their gradual rise from the mutual imposition of the undivided and divided lines. CHAP. IT. APPENDIX V. 431 the good neigher; of one whose white hind-leg appears, of the prancer, and of one with a white star in his forehead. Among the productions of husbandry it suggests the idea of what returns to life from its disappearance (beneath the surface), of what in the end becomes the strongest, and of what is the most luxuriant. 18. Sun suggests the idea of wood; of wind; of the oldest daughter ; of a plumb-line; of a carpenter’s square ; of being white; of being long; of being lofty ; of advancing and receding; of want of decision; and of strong scents. It suggests in the human body, the idea of deficiency of hair; of a wide forehead ; of a large development of the white of the eye. (Among tendencies), it suggests the close pursuit of gain, even to making three hundred per cent in the market. In the end it may become the trigram of decision. 19. Khan suggests the idea of water ; of channels and ditches (for draining and irrigation); of being hidden and lying concealed ; of being now straight, and now crooked; of a bow, and of a wheel. As referred to man, it suggests the idea of an increase of anxiety; of distress of mind; of pain in the ears ;—it is the trigram of the blood; it suggests the idea of what is red. As referred to horses, it suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; of one with a thin hoof; and of one with a shambling step. As referred to carriages, it suggests one that encounters many risks. It suggests what _goes right through; the moon; a thief. Referred to trees, it suggests that which is strong, and firmhearted. 432 THE APPENDIXES. CHAP. IT. 20. Lt suggests the emblem of fire; of the sun; of lightning; of the second daughter; of buff-coat and helmet; of spear and sword. Referred to men, it suggests the large belly. It is the trigram of dryness. It suggests the emblem of a turtle; of a crab ; _of a spiral univalve; of the mussel; and of the tortoise. Referred to trees, it suggests one which is hollow and rotten above. 21. Kan suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter or a eunuch ; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints.
321. Kan suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter or a eunuch ; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints. 22. Tui suggests the emblem of a low-lying collection of water; of the youngest daughter; of a sorceress; of the mouth and tongue; of the decay and putting down (of things in harvest); of the removal (of fruits) hanging (from the stems or branches); among soils, of what is strong and salt ; of a concubine; and of a sheep. Chapter XI may be made to comprehend all the paragraphs from the 15th to the end, and shows how universally the ideas underlying the Yi are diffused through the world of nature. The quality of the several trigrams will be found with more or less of truth, and with less or more of fancy, in the objects mentioned in connexion with them. More needs not to be said on the chapter than has been done in the Introduction, pp. 53 and 54. APPENDIX VI. The Orderly Sequence of the Hexagrams. Section I. 1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Kien and Khwin) are followed by Kun}. Kun denotes filling up. 3-6. Kun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition, Hence Aun is followed by Mang. Mang is descriptive of . what is undeveloped,—the young of creatures and things. These in that state require to be nourished. Hence Mang is followed by Hsii. Hsti is descriptive of the way in which meat and drink (come to be supplied)* Over meat and drink there are sure to be contentions*. Hence Hsii is followed by Sung. 6-8. Sung is sure to cause the rising up of the multitudes*; and hence it is followed by Sze. Sze has the signification of multitudes*, and between multitudes there must be some bond of union. Hence it is followed by Pi, which denotes being attached to. 8-11. (Multitudes in) union must be subjected to some restraint. Hence Pt is followed by Hsiao [16] Ff 434 THE APPENDIXES. SECT. I. Kht. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Kht is followed by Lt‘. The treading (on what is proper) leads to Th4i, which issues in a state of freedom and repose, and hence Lt is followed by Thai.
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.