Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For the concluding sentence of paragraph 14 see the duke of Kau on the last line of hexagram 14. oa CHAP. 4. APPENDIX III. 353 19. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols). Chapter IV. 20. The Yi was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth. 21. (The sage), in accordance with (the Y%), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth ;—thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end;—thus he knows what can be said about death and life. (He Chapter ITI, paragraphs 15-19, gives additional information about the constituent parts of the Yi, that is, the Text of the classic as we have it from king Wan and his son. The imperial editors say that it expands the meaning of the fourth paragraph, the third of chapter 2. It does do so, but this account hardly covers all its contents. To understand the names ‘small and great,’ as used of the diagrams in paragraphs 17 and 19, it should be noted that hexagrams to which the divided or yin line gives their character are termed ‘small,’ and those where the undivided or yang line rules are called ‘great.’ K4u (44, ===), Thun (33, ===), and Phei (12, ==) are instances of the former class; Fa (24, = =), Lin (19, = =), and Thai (11, = =) of the other. It is observed by Shi Khing (early in the Ming dynasty) that the terms ‘ diagrams’ and ‘explanations’ must be understood not only of the whole figures but also as embracing the several lines, [16] Aa 354 THE APPENDIXES, SECT. I. perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution);—thus he knows the characteristics of the anima and animus. 22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is (intended to be) helpful to all under the sky ;—and hence he falls into no error. He acts according to the exigency of circumstances without being carried away by their current; he rejoices in Heaven and knows its ordinations ;—and hence he has no anxieties. He rests in his own (present) position, and cherishes (the spirit of) generous benevolence ;— and hence he can love (without reserve).
2He rests in his own (present) position, and cherishes (the spirit of) generous benevolence ;— and hence he can love (without reserve). 23. (Through the Yi), he comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation he completes (the nature of) all things without exception ; he penetrates to a knowledge of the course of day and night (and all other connected phenomena) ;—it is thus that his operation is spiritlike, unconditioned by place, while the changes which he produces are not restricted to any form. Chapter IV, paragraphs 20-23, is intended still more to exalt the Yi, and seems to say that the sage by means of it can make an exhaustive study of all principles and of human nature, till he attains to the knowledge of the ordinances of Heaven. Such is the account of the chapter given by AQ Hs?; but the second character in paragraph 21 must be understood in the signification which it has in all the sixty-four sentences which explain the emblematic structure of the hexagrams, as=‘in accordance with’ and not ‘by means of.’ The CHAP. 5. APPENDIX III. 355 Chapter V. 24. The successive movement of the inactive and active operations constitutes what is called the course (of things). imperial editors append to their statement of X(’s account, that it must be borne in mind that the sages had not to wait till the Yt was made to conduct their exhaustive study. They had done that before, and the Yf may be considered as a talk on the results, drawn out in its own peculiar style. It holds the mirror up to nature; but its authors knew nature before they made it. In paragraph 21, ‘the brilliant phenomena of the heavens’ are the various shining bodies of the sky, with their rising and setting; ‘the definite arrangements of the earth’ are the different situations of its parts according to the points of the compass, and its surface as diversified by mountain and valley; and by the study of these the causes of day and night are known as being the expansion and contraction of the elementary ether. The same thing produces the facts of birth or life and death. 3ing, which I have translated ‘essence,’ denotes the more subtle and pure part of matter, and belongs to the grosser form of the elementary ether; 241, or ‘spirit,’ is the breath, still material, but purer than the zing, and belongs to the finer, and more active form of the ether. Here £Af is ‘the breath of life” In the hwun or ‘soul (animus),’ the &A4f predominates, and the jing in the pho oranimal soul. At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial.
3At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial. For my ‘characteristics of the anima and animus,’ Dr. Medhurst rendered ‘the circumstances and conditions of the Kwei Shans’ (Theology of the Chinese, pp. 10-12); but he observes that ‘the Kwei Shans in the passage are evidently the expanding and contracting principles of human life.” The kwei shins 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. It is difficult to express one’s self clearly on a subject treated so briefly and enigmatically in the text. We must understand that the subject of the predicates in this and the next two paragraphs is ‘the sage,’ who has endeavoured to give a transcript of his views and doings in the Yf. The character, Aa2 356 THE APPENDIXES. SECT. I. 25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things). 26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. The common people, acting daily according to it, yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior man, is seen by few. 27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores! 28. Its rich possessions is what is intended by ‘the greatness of its stores;’ the daily renovation which it produces is what is meant by ‘the abundance of its virtue.’ 29. Production and reproduction is what is called (the process of) change. 30. The formation of the semblances (shadowy forms of things) is what we attribute to K#ien; the giving to them their specific forms is what we attribute to Khwan. 31. The exhaustive use of the numbers (that turn which I have translated by ‘spirit-like’ in paragraph 23, is different from 2Ai in paragraph 21. It is sh&n, a character of the phonetic class, while its primary material signification has not been satisfactorily ascertained. ‘The Chinese,’ says P. Regis (vol. ii. p. 445), ‘use it in naming the soul, true angels, and the genii of idolaters; and the Christian Chinese use it when they speak of God, of the Holy Spirit, of angels, and of the soul of man. For what else could they do?’ CHAP. 5. APPENDIX III. 357 up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating ; the comprehension of the changes (indicated leads us to) what we call the business (to be done).
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.
1For the concluding sentence of paragraph 14 see the duke of Kau on the last line of hexagram 14. oa CHAP. 4. APPENDIX III. 353 19. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols). Chapter IV. 20. The Yi was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth. 21. (The sage), in accordance with (the Y%), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth ;—thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end;—thus he knows what can be said about death and life. (He Chapter ITI, paragraphs 15-19, gives additional information about the constituent parts of the Yi, that is, the Text of the classic as we have it from king Wan and his son. The imperial editors say that it expands the meaning of the fourth paragraph, the third of chapter 2. It does do so, but this account hardly covers all its contents. To understand the names ‘small and great,’ as used of the diagrams in paragraphs 17 and 19, it should be noted that hexagrams to which the divided or yin line gives their character are termed ‘small,’ and those where the undivided or yang line rules are called ‘great.’ K4u (44, ===), Thun (33, ===), and Phei (12, ==) are instances of the former class; Fa (24, = =), Lin (19, = =), and Thai (11, = =) of the other. It is observed by Shi Khing (early in the Ming dynasty) that the terms ‘ diagrams’ and ‘explanations’ must be understood not only of the whole figures but also as embracing the several lines, [16] Aa 354 THE APPENDIXES, SECT. I. perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution);—thus he knows the characteristics of the anima and animus. 22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is (intended to be) helpful to all under the sky ;—and hence he falls into no error. He acts according to the exigency of circumstances without being carried away by their current; he rejoices in Heaven and knows its ordinations ;—and hence he has no anxieties. He rests in his own (present) position, and cherishes (the spirit of) generous benevolence ;— and hence he can love (without reserve).
2He rests in his own (present) position, and cherishes (the spirit of) generous benevolence ;— and hence he can love (without reserve). 23. (Through the Yi), he comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation he completes (the nature of) all things without exception ; he penetrates to a knowledge of the course of day and night (and all other connected phenomena) ;—it is thus that his operation is spiritlike, unconditioned by place, while the changes which he produces are not restricted to any form. Chapter IV, paragraphs 20-23, is intended still more to exalt the Yi, and seems to say that the sage by means of it can make an exhaustive study of all principles and of human nature, till he attains to the knowledge of the ordinances of Heaven. Such is the account of the chapter given by AQ Hs?; but the second character in paragraph 21 must be understood in the signification which it has in all the sixty-four sentences which explain the emblematic structure of the hexagrams, as=‘in accordance with’ and not ‘by means of.’ The CHAP. 5. APPENDIX III. 355 Chapter V. 24. The successive movement of the inactive and active operations constitutes what is called the course (of things). imperial editors append to their statement of X(’s account, that it must be borne in mind that the sages had not to wait till the Yt was made to conduct their exhaustive study. They had done that before, and the Yf may be considered as a talk on the results, drawn out in its own peculiar style. It holds the mirror up to nature; but its authors knew nature before they made it. In paragraph 21, ‘the brilliant phenomena of the heavens’ are the various shining bodies of the sky, with their rising and setting; ‘the definite arrangements of the earth’ are the different situations of its parts according to the points of the compass, and its surface as diversified by mountain and valley; and by the study of these the causes of day and night are known as being the expansion and contraction of the elementary ether. The same thing produces the facts of birth or life and death. 3ing, which I have translated ‘essence,’ denotes the more subtle and pure part of matter, and belongs to the grosser form of the elementary ether; 241, or ‘spirit,’ is the breath, still material, but purer than the zing, and belongs to the finer, and more active form of the ether. Here £Af is ‘the breath of life” In the hwun or ‘soul (animus),’ the &A4f predominates, and the jing in the pho oranimal soul. At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial.
3At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial. For my ‘characteristics of the anima and animus,’ Dr. Medhurst rendered ‘the circumstances and conditions of the Kwei Shans’ (Theology of the Chinese, pp. 10-12); but he observes that ‘the Kwei Shans in the passage are evidently the expanding and contracting principles of human life.” The kwei shins 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. It is difficult to express one’s self clearly on a subject treated so briefly and enigmatically in the text. We must understand that the subject of the predicates in this and the next two paragraphs is ‘the sage,’ who has endeavoured to give a transcript of his views and doings in the Yf. The character, Aa2 356 THE APPENDIXES. SECT. I. 25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things). 26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. The common people, acting daily according to it, yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior man, is seen by few. 27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores! 28. Its rich possessions is what is intended by ‘the greatness of its stores;’ the daily renovation which it produces is what is meant by ‘the abundance of its virtue.’ 29. Production and reproduction is what is called (the process of) change. 30. The formation of the semblances (shadowy forms of things) is what we attribute to K#ien; the giving to them their specific forms is what we attribute to Khwan. 31. The exhaustive use of the numbers (that turn which I have translated by ‘spirit-like’ in paragraph 23, is different from 2Ai in paragraph 21. It is sh&n, a character of the phonetic class, while its primary material signification has not been satisfactorily ascertained. ‘The Chinese,’ says P. Regis (vol. ii. p. 445), ‘use it in naming the soul, true angels, and the genii of idolaters; and the Christian Chinese use it when they speak of God, of the Holy Spirit, of angels, and of the soul of man. For what else could they do?’ CHAP. 5. APPENDIX III. 357 up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating ; the comprehension of the changes (indicated leads us to) what we call the business (to be done).
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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