Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) BereChe changes and transformations exhibited (in the Yt). 2. After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed). CHAP. I. APPENDIX III. 349 3. We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain ; and the revolutions of the sun and moon, which give rise to cold and warmth. 4. The attributes expressed by Aien constitute the male; those expressed by Khw4n constitute the female. 5. Khien (symbolises Heaven, which) directs the great beginnings of things; Khwa&n (symbolises Earth, which) gives to them their completion. 6. It is by the ease with which it proceeds that Khien directs (as it does), and by its unhesitating response that Khwan exhibits such ability. 7. (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire. 8. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth). Chapter I is an attempt to show the correspondency between the phenomena of external nature ever changing, and the figures of the Yt King ever varying. The first four paragraphs, it is said, show, from the phenomena of production and transformation in external 350 THE APPENDIXES. SECT. I. Chapter II. 9. The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations ;—in this way the good fortune and bad (indicated by. them) were made clear. 10. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures). 11, Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men’s conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety.
211, Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men’s conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety. nature, the principles on which the figures of the Yt were made. The fifth and sixth paragraphs show, particularly, how the attributes represented by the figures Ahien and Khw4n are to be found in (the operations of) heaven and earth. The last two paragraphs show both those attributes embodied or realised in man. The realisation takes place, indeed, fully only in the sage or the ideal man, who thus becomes the pattern for all men. In paragraph 3 we have five of the six derivative trigrams ;—the six ‘children,’ according to the nomenclature of the Wan arrangement. ‘Thunder’ stands for an (==_==), ‘lightning’ for 11 ===), ‘wind’ for sun (===), and ‘rain’ for khan (= =). ‘The sun,’ however, is also an emblem of It, and ‘the moon’ one of kin (=="==), generally said to represent ‘mountains,’ while tui (===), representing ‘collections of water,’ has no place in the enumeration. AQ Hsf says that in paragraph 3 we have the natural changes seen in the phenomena of the sky, while in 4 we have such changes as find body and figure on the earth. Paragraphs 5 and 6 have both been misunderstood from neglect of the peculiar meaning of the character ih (a ), and from taking it in its common acceptation of ‘knowing.’ Both commentaries and dictionaries point out that it is here used in the sense of ‘directing,’ ‘ presiding over.’ In paragraph 7, however, it resumes its ordinary significancy. CHAP. II. APPENDIX III. 351 12. The changes and transformations (of the lines) are the emblems of the advance and retrogression (of the vital force in nature). Thus what we call the strong and the weak (lines) become the emblems of day and night. The movements which take place in the six places (of the hexagram) show the course of the three extremes (i. e. of the three Powers in their perfect operation). 13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yt; and the study which gives him the greatest pleasure is that of the explanations of the several lines. 14. Therefore the superior man, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, he contemplates the changes (that are made in divining), and studies the prognostications from them. Thus ‘is help extended to him from Heaven; there will be good fortune, and advantage in every movement.’
3Thus ‘is help extended to him from Heaven; there will be good fortune, and advantage in every movement.’ Chapter II, paragraphs 9-14, is divided into two parts. The former contains paragraphs 9—12, and tells us how the sages, king Wan and the duke of Ku, proceeded in making the Y1, so that the good fortune and bad of men’s courses should be indicated by it in harmony with right and wrong, and the processes of nature. Paragraphs 13, 14 form the second part, and speak of the study of the Yi by the superior man, desirous of doing what is right and increasing his knowledge, and the advantages flowing from it. I can follow to some extent the first two statements of paragraph 12, so far as the ideas of the writer are concerned, though asserting any correspondence between the changes of the lines of the diagrams, and the operations of external nature, as in the suc-cession of day and night, is merely an amusement of the fancy. I all but fail, however, to grasp the idea in the last statement. In the trigram, the first line represents earth; the second, man; and the 352 THE APPENDIXES. SECT. I. e Chapter III. 15. The Thwan speak of the emblematic figures (of the complete diagrams). The Y4o speak of the changes (taking place in the several lines). 16. The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said ‘there will be no error,’ or ‘no blame,’ there is reference to (the subject) repairing an error by what is good. 17. Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations. 18, Anxiety against (having occasion for) repentance or regret should be felt at the boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance. third, heaven; in the hexagram, the first and second lines are assigned to earth; the third and fourth, to man; and the fifth and sixth, to heaven. These are the three Powers, and each Power has ‘a Grand Extreme,’ where its nature and operation are seen in their highest ideal. This is to some extent conceivable ; but when I try to follow our author, and find an analogy between the course of these extremes and the movements in the places of the diagrams, I have no clue by which to trace my way. For the concluding sentence of paragraph 14 see the duke of Kau on the last line of hexagram 14. oa CHAP. 4. APPENDIX III. 353
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.
1In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) BereChe changes and transformations exhibited (in the Yt). 2. After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed). CHAP. I. APPENDIX III. 349 3. We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain ; and the revolutions of the sun and moon, which give rise to cold and warmth. 4. The attributes expressed by Aien constitute the male; those expressed by Khw4n constitute the female. 5. Khien (symbolises Heaven, which) directs the great beginnings of things; Khwa&n (symbolises Earth, which) gives to them their completion. 6. It is by the ease with which it proceeds that Khien directs (as it does), and by its unhesitating response that Khwan exhibits such ability. 7. (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire. 8. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth). Chapter I is an attempt to show the correspondency between the phenomena of external nature ever changing, and the figures of the Yt King ever varying. The first four paragraphs, it is said, show, from the phenomena of production and transformation in external 350 THE APPENDIXES. SECT. I. Chapter II. 9. The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations ;—in this way the good fortune and bad (indicated by. them) were made clear. 10. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures). 11, Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men’s conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety.
211, Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men’s conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety. nature, the principles on which the figures of the Yt were made. The fifth and sixth paragraphs show, particularly, how the attributes represented by the figures Ahien and Khw4n are to be found in (the operations of) heaven and earth. The last two paragraphs show both those attributes embodied or realised in man. The realisation takes place, indeed, fully only in the sage or the ideal man, who thus becomes the pattern for all men. In paragraph 3 we have five of the six derivative trigrams ;—the six ‘children,’ according to the nomenclature of the Wan arrangement. ‘Thunder’ stands for an (==_==), ‘lightning’ for 11 ===), ‘wind’ for sun (===), and ‘rain’ for khan (= =). ‘The sun,’ however, is also an emblem of It, and ‘the moon’ one of kin (=="==), generally said to represent ‘mountains,’ while tui (===), representing ‘collections of water,’ has no place in the enumeration. AQ Hsf says that in paragraph 3 we have the natural changes seen in the phenomena of the sky, while in 4 we have such changes as find body and figure on the earth. Paragraphs 5 and 6 have both been misunderstood from neglect of the peculiar meaning of the character ih (a ), and from taking it in its common acceptation of ‘knowing.’ Both commentaries and dictionaries point out that it is here used in the sense of ‘directing,’ ‘ presiding over.’ In paragraph 7, however, it resumes its ordinary significancy. CHAP. II. APPENDIX III. 351 12. The changes and transformations (of the lines) are the emblems of the advance and retrogression (of the vital force in nature). Thus what we call the strong and the weak (lines) become the emblems of day and night. The movements which take place in the six places (of the hexagram) show the course of the three extremes (i. e. of the three Powers in their perfect operation). 13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yt; and the study which gives him the greatest pleasure is that of the explanations of the several lines. 14. Therefore the superior man, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, he contemplates the changes (that are made in divining), and studies the prognostications from them. Thus ‘is help extended to him from Heaven; there will be good fortune, and advantage in every movement.’
3Thus ‘is help extended to him from Heaven; there will be good fortune, and advantage in every movement.’ Chapter II, paragraphs 9-14, is divided into two parts. The former contains paragraphs 9—12, and tells us how the sages, king Wan and the duke of Ku, proceeded in making the Y1, so that the good fortune and bad of men’s courses should be indicated by it in harmony with right and wrong, and the processes of nature. Paragraphs 13, 14 form the second part, and speak of the study of the Yi by the superior man, desirous of doing what is right and increasing his knowledge, and the advantages flowing from it. I can follow to some extent the first two statements of paragraph 12, so far as the ideas of the writer are concerned, though asserting any correspondence between the changes of the lines of the diagrams, and the operations of external nature, as in the suc-cession of day and night, is merely an amusement of the fancy. I all but fail, however, to grasp the idea in the last statement. In the trigram, the first line represents earth; the second, man; and the 352 THE APPENDIXES. SECT. I. e Chapter III. 15. The Thwan speak of the emblematic figures (of the complete diagrams). The Y4o speak of the changes (taking place in the several lines). 16. The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said ‘there will be no error,’ or ‘no blame,’ there is reference to (the subject) repairing an error by what is good. 17. Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations. 18, Anxiety against (having occasion for) repentance or regret should be felt at the boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance. third, heaven; in the hexagram, the first and second lines are assigned to earth; the third and fourth, to man; and the fifth and sixth, to heaven. These are the three Powers, and each Power has ‘a Grand Extreme,’ where its nature and operation are seen in their highest ideal. This is to some extent conceivable ; but when I try to follow our author, and find an analogy between the course of these extremes and the movements in the places of the diagrams, I have no clue by which to trace my way. For the concluding sentence of paragraph 14 see the duke of Kau on the last line of hexagram 14. oa CHAP. 4. APPENDIX III. 353
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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