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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Of course all divination is vain, | nor is the method of the Yi less absurd than any other. v The Chinese themselves have given it up in all circles” above those of the professional quacks, and yet their ~ scholars continue to maintain the unfathomable science + and wisdom of these appended treatises ! . It is in this Appendix that we first meet with the Thenames Names yin and yang’, of which I have Yin and spoken briefly on pp. 15,16. Up to this point, & instead of them, the names for the two elementary forms of the lines have been kang and z4u, which I have translated by ‘strong and weak,’ and which also occur here ten times. The following attempt to explain these different names appears in the fifth Appen- dix, paragraph 4:— ‘ Anciently when the sages made the Yi, it was with the design that its figures should be in conformity with the principles under-, lying the natures (of men and things), and the ordinances appointed (for them 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 strong (or hard) and the weak (or soft); and the way of man, under the names of benevolence and righteous- Ne ness. Each (trigram) embraced those three Powers, and being + repeated, its full form consisted of six lines.’ However difficult it may be to make what is said here intelligible, it confirms what I have affirmed of the significance of the names yin and yang, as meaning bright and dark, derived from the properties of the sun and moon. We may use for these adjectives a variety of others, such as active and inactive, masculine and feminine, hot and cold, more or less analogous to them; but there arise the important questions,—Do we find yang and yin not merely used to indicate the quality of what they are applied * See the account of Pythagoras and his philosophy in Lewes’ History of Philosophy, pp. 18-38 (1871). . * See Section i, 24, 32, 35; Section ii, 28, 29, 30, 35. _ any N 44 THE Yi KING. CH. TIT,
218-38 (1871). . * See Section i, 24, 32, 35; Section ii, 28, 29, 30, 35. _ any N 44 THE Yi KING. CH. TIT, to, but at the same time with substantival force, denoting what has the quality which the name denotes? Had the doctrine of a primary matter of an ethereal nature, now expanding and showing itself full of activity and power as yang, now contracting and becoming weak and inactive as yin:—had this doctrine become matter of speculation when this Appendix was written? The Chinese critics and commentators for the most part assume that it had. P. Regis, Dr. Medhurst, and other foreign Chinese scholars repeat their statements without question. I have sought in vain for proof of what is asserted. It took more than a thousand years after the closing of the Yi to fashion in the Confucian school the doctrine of a primary matter. We do not find it fully developed till the era of the Sung dynasty, and in our eleventh and twelfth centuries}. To find it in the Yi is the logical, or rather illogical, error of putting ‘the last first. Neither creation nor cosmogony was before the mind of the author whose work I am analysing. His theme is the Yi,—the ever-changing phenomena of nature and experience. There is nothing but this in the ‘Great Treatise’ to task our powers ;— nothing deeper or more abstruse. 1 As a specimen of what the ablest Sung scholars teach, I may give the remarks (from the ‘Collected Comments’) of KQ Kan (of the same century as XK( Hsf, rather earlier) on the 4th paragraph of Appendix V :—‘ In the Yi there is the Great Extreme. When we speak of the yin and yang, we mean the air (or ether) collected in the Great Void. When we speak of the Hard and Soft, we mean that ether collected, and formed into substance. Benevolence and righteousness have their origin in the great void, are seen in the ether substantiated, and move under the influence of conscious intelligence. Looking at the one origin of all things we speak of their nature ; looking at the endowments given to them, we speak of the ordinations appointed (for them). Looking at them as (divided into) heaven, earth, and men, we speak of their principle. The three are one and the same. The sages wishing that (their figures) should be in conformity with the principles underlying the natures (of men and things) and the ordinances appointed (for them), called them (now) yin and yang, (now) the hard and the soft, (now) benevolence and righteousness, in order thereby to exhibit the ways of heaven, earth, and men; it is a view of them ,as related together. The trigrams of the Yf contain the three Powers; and . when they are doubled into hexagrams, there the three Powers unite and are one. But there are the changes and movements of their (several) ways, and therefore there are separate places for the yin and yang, and reciprocal uses of the hard and the soft.’ CH. III. INTRODUCTION. 45
3when they are doubled into hexagrams, there the three Powers unite and are one. But there are the changes and movements of their (several) ways, and therefore there are separate places for the yin and yang, and reciprocal uses of the hard and the soft.’ CH. III. INTRODUCTION. 45 As in the first Appendix, so in this, the name kwei-shan occurs twice; in paragraghs 21 and 50 of Sectioni. In the The name former instance, each part of the name has Kwei-shin. its significance. Kwei denotes the animal soul or nature, and Sh4n, the intellectual soul, the union of which constitutes the living rational man. I have translated them, it will be seen, by ‘the anima and the animus.’ Canon McClatchie gives for them ‘demons and gods;’ and Dr. Medhurst said on the passage, ‘The kwei-shans are evidently the expanding and contracting principles of human life... .. The kwei-shans are brought about by the dissolution of the human frame, and consist of the expanding and ascending shan, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity %.’ This is pretty much the same view as my own, though I would not here use the phraseology of ‘expanding and contracting.’ Canon McClatchie is consistent with himself, and renders the characters by ‘demons and gods.’ In the latter passage it is more difficult to determine the exact meaning. The writer says, that ‘by the odd numbers assigned to heaven and the even numbers assigned to earth, the changes and transformations are effected, and the spirit-like agencies kept in movement ;’ meaning that by means of the numbers the spirit-like lines might be formed on a scale sufficient to give a picture of all the changing phenomena, taking place, as if by a spiritual agency, in nature. Medhurst contents himself on it with giving the explanation of Kf Hsi, that ‘the kwei-shans refer to the contractions and expandings, the recedings and approachings of the productive and completing powers of the even and odd numbers?.’ Canon McClatchie does not follow his translation of the former passage and give here ‘demons and gods,’ but we have ‘the Demon-god (i.e. Shang Ti)%.’ I shall refer to this version when considering the fifth Appendix. ! Dissertation on the Theology of the Chinese, pp. 111, 112. 3 Theology of the Chinese, p. 12a 3 Translation of the Yi King, p. 312. 46 THE Yf KING. cH. m1. The single character shan occurs more than twenty times;—used now as a substantive, now as an adjective, and again as a verb. I must refer the reader to the translation and notes for its various significance, subjoining in a note a list of the places where it occurs}.
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.
1Of course all divination is vain, | nor is the method of the Yi less absurd than any other. v The Chinese themselves have given it up in all circles” above those of the professional quacks, and yet their ~ scholars continue to maintain the unfathomable science + and wisdom of these appended treatises ! . It is in this Appendix that we first meet with the Thenames Names yin and yang’, of which I have Yin and spoken briefly on pp. 15,16. Up to this point, & instead of them, the names for the two elementary forms of the lines have been kang and z4u, which I have translated by ‘strong and weak,’ and which also occur here ten times. The following attempt to explain these different names appears in the fifth Appen- dix, paragraph 4:— ‘ Anciently when the sages made the Yi, it was with the design that its figures should be in conformity with the principles under-, lying the natures (of men and things), and the ordinances appointed (for them 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 strong (or hard) and the weak (or soft); and the way of man, under the names of benevolence and righteous- Ne ness. Each (trigram) embraced those three Powers, and being + repeated, its full form consisted of six lines.’ However difficult it may be to make what is said here intelligible, it confirms what I have affirmed of the significance of the names yin and yang, as meaning bright and dark, derived from the properties of the sun and moon. We may use for these adjectives a variety of others, such as active and inactive, masculine and feminine, hot and cold, more or less analogous to them; but there arise the important questions,—Do we find yang and yin not merely used to indicate the quality of what they are applied * See the account of Pythagoras and his philosophy in Lewes’ History of Philosophy, pp. 18-38 (1871). . * See Section i, 24, 32, 35; Section ii, 28, 29, 30, 35. _ any N 44 THE Yi KING. CH. TIT,
218-38 (1871). . * See Section i, 24, 32, 35; Section ii, 28, 29, 30, 35. _ any N 44 THE Yi KING. CH. TIT, to, but at the same time with substantival force, denoting what has the quality which the name denotes? Had the doctrine of a primary matter of an ethereal nature, now expanding and showing itself full of activity and power as yang, now contracting and becoming weak and inactive as yin:—had this doctrine become matter of speculation when this Appendix was written? The Chinese critics and commentators for the most part assume that it had. P. Regis, Dr. Medhurst, and other foreign Chinese scholars repeat their statements without question. I have sought in vain for proof of what is asserted. It took more than a thousand years after the closing of the Yi to fashion in the Confucian school the doctrine of a primary matter. We do not find it fully developed till the era of the Sung dynasty, and in our eleventh and twelfth centuries}. To find it in the Yi is the logical, or rather illogical, error of putting ‘the last first. Neither creation nor cosmogony was before the mind of the author whose work I am analysing. His theme is the Yi,—the ever-changing phenomena of nature and experience. There is nothing but this in the ‘Great Treatise’ to task our powers ;— nothing deeper or more abstruse. 1 As a specimen of what the ablest Sung scholars teach, I may give the remarks (from the ‘Collected Comments’) of KQ Kan (of the same century as XK( Hsf, rather earlier) on the 4th paragraph of Appendix V :—‘ In the Yi there is the Great Extreme. When we speak of the yin and yang, we mean the air (or ether) collected in the Great Void. When we speak of the Hard and Soft, we mean that ether collected, and formed into substance. Benevolence and righteousness have their origin in the great void, are seen in the ether substantiated, and move under the influence of conscious intelligence. Looking at the one origin of all things we speak of their nature ; looking at the endowments given to them, we speak of the ordinations appointed (for them). Looking at them as (divided into) heaven, earth, and men, we speak of their principle. The three are one and the same. The sages wishing that (their figures) should be in conformity with the principles underlying the natures (of men and things) and the ordinances appointed (for them), called them (now) yin and yang, (now) the hard and the soft, (now) benevolence and righteousness, in order thereby to exhibit the ways of heaven, earth, and men; it is a view of them ,as related together. The trigrams of the Yf contain the three Powers; and . when they are doubled into hexagrams, there the three Powers unite and are one. But there are the changes and movements of their (several) ways, and therefore there are separate places for the yin and yang, and reciprocal uses of the hard and the soft.’ CH. III. INTRODUCTION. 45
3when they are doubled into hexagrams, there the three Powers unite and are one. But there are the changes and movements of their (several) ways, and therefore there are separate places for the yin and yang, and reciprocal uses of the hard and the soft.’ CH. III. INTRODUCTION. 45 As in the first Appendix, so in this, the name kwei-shan occurs twice; in paragraghs 21 and 50 of Sectioni. In the The name former instance, each part of the name has Kwei-shin. its significance. Kwei denotes the animal soul or nature, and Sh4n, the intellectual soul, the union of which constitutes the living rational man. I have translated them, it will be seen, by ‘the anima and the animus.’ Canon McClatchie gives for them ‘demons and gods;’ and Dr. Medhurst said on the passage, ‘The kwei-shans are evidently the expanding and contracting principles of human life... .. The kwei-shans are brought about by the dissolution of the human frame, and consist of the expanding and ascending shan, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity %.’ This is pretty much the same view as my own, though I would not here use the phraseology of ‘expanding and contracting.’ Canon McClatchie is consistent with himself, and renders the characters by ‘demons and gods.’ In the latter passage it is more difficult to determine the exact meaning. The writer says, that ‘by the odd numbers assigned to heaven and the even numbers assigned to earth, the changes and transformations are effected, and the spirit-like agencies kept in movement ;’ meaning that by means of the numbers the spirit-like lines might be formed on a scale sufficient to give a picture of all the changing phenomena, taking place, as if by a spiritual agency, in nature. Medhurst contents himself on it with giving the explanation of Kf Hsi, that ‘the kwei-shans refer to the contractions and expandings, the recedings and approachings of the productive and completing powers of the even and odd numbers?.’ Canon McClatchie does not follow his translation of the former passage and give here ‘demons and gods,’ but we have ‘the Demon-god (i.e. Shang Ti)%.’ I shall refer to this version when considering the fifth Appendix. ! Dissertation on the Theology of the Chinese, pp. 111, 112. 3 Theology of the Chinese, p. 12a 3 Translation of the Yi King, p. 312. 46 THE Yf KING. cH. m1. The single character shan occurs more than twenty times;—used now as a substantive, now as an adjective, and again as a verb. I must refer the reader to the translation and notes for its various significance, subjoining in a note a list of the places where it occurs}.
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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