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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For 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). 32. That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power). Chapter V, paragraphs 24-32, still shows us the Yf fashioned so as to give a picture of the phenomena of the external universe ; but the writer dwells more on the latter, and the different paragraphs give an interesting view of his ideas on the subject. He supposes a constant change from rest to movement and from movement to rest, through which all things are formed, now still, now in motion, now expanding, now contracting. It is customary to speak of two forms of an original ether as the two elementary principles, but they are really one and the same ether, in a twofold condition, with a twofold action. By their successive movement the phenomena of existence are produced,—what I have called ‘the course (of things)’ in paragraph 24. It is attempted, however, by many native scholars and by some sinologists, to give to téo, the last character in that paragraph, the meaning of ‘reason,’ that which intelligently guides and directs the movements of the two ‘elements. But this view is not in harmony with the scope of the chapter, nor can the characters be fairly construed so as to justify such an interpretation. The imperial editors say that the germ of the Mencian doctrine about the goodness of human nature is in paragraph 25; but it says more widely, that ‘every creature is good,’ according to its ideal as from the plastic yin and yang. But few, the next paragraph tells us, can understand the measure of this goodness. ‘The benevolent operations’ in the course of things in paragraph 27 are illustrated from the phenomena of growth and beauty in spring and summer; and the cessation of these in autumn and winter may be called ‘a concealing and storing them up.’ Paragraph 29 seems to state the origin of the name Yf as applied to the book, the Yi King. In paragraph 30 the names Khien and Khwan take the place of yin and yang, as used in paragraphs 24 and 32. In Khien, 358 THE APPENDIXES. SECT. I. Chapter VI. 33. Yes, wide is the Yt and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all.
2Chapter VI. 33. Yes, wide is the Yt and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all. 34. There is Kien. In its (individual) stillness it is self-absorbed ; when exerting its motive power it goes straight forward ; and thus it is that its productive action is ona grand scale. There is Khwdn. In its (individual) stillness, it is self-collected and capacious ; when exerting its motive power, it developes its resources, and thus its productive action is on a wide scale. 35. In its breadth and greatness, (the Y 1) corre- the symbol of heaven, every one of its three lines is undivided ; it is the concentration of the yang faculty; so Khw&n, the symbol of the earth, is the concentration of the yin. The critics themselves call attention to the equivalence of the symbolic names here given to yin and yang. The connexion of the two is necessary to the production of any one substantial thing. The yang originates a shadowy outline which the yin fills up with a definite substance. So actually in nature Heaven (X/ien) and Earth (Khwan) operate together in the production of all material things and beings. The ‘numbers,’ mentioned in paragraph 31, are not all or any numbers generally, but 7, 8, 9, 6, those assigned to the four ‘emblematic figures,’ that grow out of the undivided and divided lines, and by means of which the hexagrams are made up in divination. The ‘future or coming events’ which are prognosticated are not particular events, which the diviner has not already forecast, but the character of events or courses of actions already contemplated, as good or evil, lucky or unlucky, in their issue. The best commentary on paragraph 32 is supplied by paragraphs 8-10 of Appendix VI. The ‘Spirit’ is that of ‘God;’ and this settles the meaning of tao in paragraph 24, as being the course of nature, in which, according to the author, ‘God worketh all in all.’ CHAP. 7. APPENDIX III. 359 sponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature). Chapter VII. 36. The Master said :—‘Is not the Yt a perfect book?’ It was by the Yt that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, pattern of earth.
336. The Master said :—‘Is not the Yt a perfect book?’ It was by the Yt that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, pattern of earth. Chapter VI, paragraphs 33-35, goes on further te the Yi as holding up the mirror to nature in all its aCe hgis the yi its widest extent. The grandiloquent language, however, amounts—~~— only to this, that, when we have made ourselves acquainted with the phenomena of nature, we can, with a heated fancy, see some analogy to them in the changes of the diagrams and lines of the Yi book. KXhien and Khw&n must be taken as the same names are understood in paragraph 30 above. ‘The Yi, with which paragraph 33 begins, must be understood also at the commencement of paragraph 35. The character which I have translated by ‘corresponds’ throughout this last chapter, should not, it is observed, have stress laid upon it. Ad Hsi says that it is simply equal to the ‘there is a similarity’ of paragraph 22. ‘The bright or active element’ and ‘the dark or inactive’ are in the original, ‘the yang and the yin.’ The correspondence predicated between them and the sun and moon, the brightness and warmth of the one, and the paleness and coldness of the other, shows us how those names arose, and that it is foreign to the original concept of them to call them ‘the male and female principles :’-—with the last clause compare paragraphs 6-8. 360 THE APPENDIXES. SECT. I. 37. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness. Chapter VIII. 38. The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the H siang). 39. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his Chapter VII, paragraphs 36, 37, is understood to set forth how the sages embodied the teachings of the Yf in their character and conduct. But when it is said that ‘it was by the Yi that they exalted their virtue and enlarged their sphere of occupation,’ the meaning can only be that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Yi.
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 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). 32. That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power). Chapter V, paragraphs 24-32, still shows us the Yf fashioned so as to give a picture of the phenomena of the external universe ; but the writer dwells more on the latter, and the different paragraphs give an interesting view of his ideas on the subject. He supposes a constant change from rest to movement and from movement to rest, through which all things are formed, now still, now in motion, now expanding, now contracting. It is customary to speak of two forms of an original ether as the two elementary principles, but they are really one and the same ether, in a twofold condition, with a twofold action. By their successive movement the phenomena of existence are produced,—what I have called ‘the course (of things)’ in paragraph 24. It is attempted, however, by many native scholars and by some sinologists, to give to téo, the last character in that paragraph, the meaning of ‘reason,’ that which intelligently guides and directs the movements of the two ‘elements. But this view is not in harmony with the scope of the chapter, nor can the characters be fairly construed so as to justify such an interpretation. The imperial editors say that the germ of the Mencian doctrine about the goodness of human nature is in paragraph 25; but it says more widely, that ‘every creature is good,’ according to its ideal as from the plastic yin and yang. But few, the next paragraph tells us, can understand the measure of this goodness. ‘The benevolent operations’ in the course of things in paragraph 27 are illustrated from the phenomena of growth and beauty in spring and summer; and the cessation of these in autumn and winter may be called ‘a concealing and storing them up.’ Paragraph 29 seems to state the origin of the name Yf as applied to the book, the Yi King. In paragraph 30 the names Khien and Khwan take the place of yin and yang, as used in paragraphs 24 and 32. In Khien, 358 THE APPENDIXES. SECT. I. Chapter VI. 33. Yes, wide is the Yt and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all.
2Chapter VI. 33. Yes, wide is the Yt and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all. 34. There is Kien. In its (individual) stillness it is self-absorbed ; when exerting its motive power it goes straight forward ; and thus it is that its productive action is ona grand scale. There is Khwdn. In its (individual) stillness, it is self-collected and capacious ; when exerting its motive power, it developes its resources, and thus its productive action is on a wide scale. 35. In its breadth and greatness, (the Y 1) corre- the symbol of heaven, every one of its three lines is undivided ; it is the concentration of the yang faculty; so Khw&n, the symbol of the earth, is the concentration of the yin. The critics themselves call attention to the equivalence of the symbolic names here given to yin and yang. The connexion of the two is necessary to the production of any one substantial thing. The yang originates a shadowy outline which the yin fills up with a definite substance. So actually in nature Heaven (X/ien) and Earth (Khwan) operate together in the production of all material things and beings. The ‘numbers,’ mentioned in paragraph 31, are not all or any numbers generally, but 7, 8, 9, 6, those assigned to the four ‘emblematic figures,’ that grow out of the undivided and divided lines, and by means of which the hexagrams are made up in divination. The ‘future or coming events’ which are prognosticated are not particular events, which the diviner has not already forecast, but the character of events or courses of actions already contemplated, as good or evil, lucky or unlucky, in their issue. The best commentary on paragraph 32 is supplied by paragraphs 8-10 of Appendix VI. The ‘Spirit’ is that of ‘God;’ and this settles the meaning of tao in paragraph 24, as being the course of nature, in which, according to the author, ‘God worketh all in all.’ CHAP. 7. APPENDIX III. 359 sponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature). Chapter VII. 36. The Master said :—‘Is not the Yt a perfect book?’ It was by the Yt that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, pattern of earth.
336. The Master said :—‘Is not the Yt a perfect book?’ It was by the Yt that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, pattern of earth. Chapter VI, paragraphs 33-35, goes on further te the Yi as holding up the mirror to nature in all its aCe hgis the yi its widest extent. The grandiloquent language, however, amounts—~~— only to this, that, when we have made ourselves acquainted with the phenomena of nature, we can, with a heated fancy, see some analogy to them in the changes of the diagrams and lines of the Yi book. KXhien and Khw&n must be taken as the same names are understood in paragraph 30 above. ‘The Yi, with which paragraph 33 begins, must be understood also at the commencement of paragraph 35. The character which I have translated by ‘corresponds’ throughout this last chapter, should not, it is observed, have stress laid upon it. Ad Hsi says that it is simply equal to the ‘there is a similarity’ of paragraph 22. ‘The bright or active element’ and ‘the dark or inactive’ are in the original, ‘the yang and the yin.’ The correspondence predicated between them and the sun and moon, the brightness and warmth of the one, and the paleness and coldness of the other, shows us how those names arose, and that it is foreign to the original concept of them to call them ‘the male and female principles :’-—with the last clause compare paragraphs 6-8. 360 THE APPENDIXES. SECT. I. 37. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness. Chapter VIII. 38. The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the H siang). 39. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his Chapter VII, paragraphs 36, 37, is understood to set forth how the sages embodied the teachings of the Yf in their character and conduct. But when it is said that ‘it was by the Yi that they exalted their virtue and enlarged their sphere of occupation,’ the meaning can only be that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Yi.
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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