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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. APPENDIX III. 365 Chapter IX. 49. To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth,6; to heaven, 7; to earth, 8; to heaven, 9; to earth, Io. 50. The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30. The numbers of heaven and earth together amount to 55. It is by these that the changes and transformations are effected, and the spirit-like agencies kept in movement. 51. The numbers of the Great Expansion, (multiplied together), make 50, of which (only) 49 are used (in divination). (The stalks representing these) are divided into two heaps to represent the two (emblematic lines, or heaven and earth). One is then taken (from the heap on the right), and placed (between the little finger of the left hand and the next), that there may thus be symbolised the three (powers of heaven, earth, and man). (The heaps on both sides) are manipulated by fours to represent the four seasons; and then the remainders are returned, and placed (between) the two middle fingers of the left hand, to represent the intercalary month. In five years there are two intercalations, and therefore there are two operations; and afterwards the whole process is repeated. 52. The numbers (required) for AAien (or the the other lines? To answer these questions categorically is beyond our power. The facts that suggest them increase the difficulty in ascribing this and the other additions to the Yf to the later sage. 366 THE APPENDIXES. SECT. I. undivided line) amount to 216; those for Khwan (or the divided line), to 144. Together they are 360, corresponding to the days of the year. 53. The number produced by the lines in the two parts (of the Yi) amount to 11,520, corresponding to the number of all things. 54. Therefore by means of the four operations is the Yicompleted. It takes 18 changes to form a hexagram. 55. (The formation of) the eight trigrams constitutes the small completion (of the Y1). 56. If we led on the diagrams and expanded them, if we prolonged each by the addition of the proper lines, then all events possible under the sky might have their representation. 57. (The diagrams) make manifest (by their appended explanations), the ways (of good and ill fortune), and show virtuous actions in their spiritual relations. In this way, by consulting them, we may receive an answer (to our doubts), and we may also by means of them assist the spiritual (power in its agency in nature and providence). 58. The Master said:—‘ He who knows the method of change and transformation may be said to know what is done by that spiritual (power).’
258. The Master said:—‘ He who knows the method of change and transformation may be said to know what is done by that spiritual (power).’ Chapter IX, paragraphs 49-58, is of a different character from any of the preceding, and treats, unsatisfactorily, of the use of numbers in connexion with the figure of the Yi and the practice of divination. In the Thang edition of the Y1, published in the seventh century, paragraph 49 is the first of the eleventh chapter according to the arrangement now followed. AhAng-3ze restored it to its present place, which it occupied, as has been proved, during the Han CHAP. 10. APPENDIX III. 367 Chapter X. 59. In the Yi there are four things characteristic of the way of the sages. We should set the highest value on its explanations to guide dynasty, and to which it properly belongs. It and the next paragraph should be taken together, and are distinct from what follows, though the Thang edition is further confused in placing 51 before 50. In 49 and 50 ‘heaven’ and ‘earth’ are used as we have seen Xhien and Khw4n are in paragraphs 30 and 34. Odd numbers belong to the strong or undivided line, which is symbolical of the active operation in nature, and the even numbers to the weak or divided line, symbolical of its inaction. The phraseology of the paragraphs, however, can only be understood by a reference to ‘the river map,’ which has been given in the Introduction, pages 15, 16. The map, as it appeared on the back of ‘ the dragon-horse,’ consisted of so many circles, and so many dark circular markings, the former, it was assumed, being of the yang character, and the latter of the yin. Ff-hsf for the circle substituted the strong or undivided line ( ), and for the dark markings the weak or divided (— —). It will be seen that the yang symbols are the 1, 3, 5, 7 and g circles, and the yin are the 2, 4, 6, 8 and ro circular markings, which is the pictorial delineation of paragraph 49. The only thing to be said upon it is that the arrangement of the five circles and ten circular markings is peculiar, and evidently devised ‘for a purpose.’ So far, however, as we know, no figure of the map was attempted till after the beginning of our twelfth century. The same figure is supposed to illustrate what is said in paragraph 50: ‘The numbers of the two series correspond to each other in their fixed positions.’ 1 and 2, and 3 and 4 certainly front each other, and perhaps 5 and 6; but 7 and 8, and g and 10 do not do so in the same way. It is said also that ‘each has another that may be considered its mate.’ So it is with 1 and 6, 2 and 7, 3 and 8, 4 and 9g, but hardly with 5 andro. Further, 1+3+5 +7+9=25; 2+4+6+8+10=30; and 25+30=55; all of which points are stated. The last statement in the paragraph, however, derives no illustration, so far as I can see, from the figure. How can the numbers effect the things that are predicated of them? There is a 368 THE APPENDIXES. SECT. I.
3The last statement in the paragraph, however, derives no illustration, so far as I can see, from the figure. How can the numbers effect the things that are predicated of them? There is a 368 THE APPENDIXES. SECT. I. us in speaking; on its changes for (the initiation of) our movements; on its emblematic figures for (definite action as in) the construction of implements; jargon indeed about the formation of the five elements, but in order to make it appear not reasonable, but capable of being related, writers call in ‘the Lo writing’ to the aid of ‘the Ho map;’ and ‘the five elements’ is a division of the constituents of material things, which is foreign to the Yi. Paragraph 51 is intended to describe the process of divination in manipulating the stalks, but the description is confused by introducing into it the four seasons and the subject of intercalation, so as to be very difficult to understand. In the middle of the Ho map are the five circles symbolical of heaven and the ten dark terrestrial markings (five above and five below the others). These multiplied together give fifty, which form ‘the great expansion.’ But 50 divining stalks or slips, when divided, give either two odd numbers or two even; and therefore one was put on one side. The remaining 49, however divided, were sure to give two parcels of stalks, one containing an even number of stalks, and the other an odd, and so might be said fancifully to represent the undivided or strong, and the divided or weak line. It is needless to go minutely into the other steps of the process. Then comes in the counting the stalks by four, because there are four seasons in the year, and those that remain represent the intercalary days. But how could such a process be of any value to determine the days necessary to be intercalated in any particular year? The paragraph shows, however, that, when it was written, the rule was to intercalate two months in five years. But it does not say how many days would remain to be carried on to the sixth year after the second intercalation. Paragraph 52. The actual number of the undivided and divided lines in the hexagrams is the same, 192 of each. But the representative number of an undivided line is 9, and of a divided line 6. Now 9 x4 (the number of the emblematic figures) x 6 (the lines of each hexagram)= 216; and 6x4x6=144. The sum of these products is 360, which was assumed, for the purpose of working the intercalation, as the standard length of the year. But this was derived from observation, and other considerations ;—it did not come out of the Yf. Paragraphs 53-56. The number in 53 arises thus:—192 (the CHAP. Io. APPENDIX III. 369 and on its prognostications for our practice of divination.
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.
1g. APPENDIX III. 365 Chapter IX. 49. To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth,6; to heaven, 7; to earth, 8; to heaven, 9; to earth, Io. 50. The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30. The numbers of heaven and earth together amount to 55. It is by these that the changes and transformations are effected, and the spirit-like agencies kept in movement. 51. The numbers of the Great Expansion, (multiplied together), make 50, of which (only) 49 are used (in divination). (The stalks representing these) are divided into two heaps to represent the two (emblematic lines, or heaven and earth). One is then taken (from the heap on the right), and placed (between the little finger of the left hand and the next), that there may thus be symbolised the three (powers of heaven, earth, and man). (The heaps on both sides) are manipulated by fours to represent the four seasons; and then the remainders are returned, and placed (between) the two middle fingers of the left hand, to represent the intercalary month. In five years there are two intercalations, and therefore there are two operations; and afterwards the whole process is repeated. 52. The numbers (required) for AAien (or the the other lines? To answer these questions categorically is beyond our power. The facts that suggest them increase the difficulty in ascribing this and the other additions to the Yf to the later sage. 366 THE APPENDIXES. SECT. I. undivided line) amount to 216; those for Khwan (or the divided line), to 144. Together they are 360, corresponding to the days of the year. 53. The number produced by the lines in the two parts (of the Yi) amount to 11,520, corresponding to the number of all things. 54. Therefore by means of the four operations is the Yicompleted. It takes 18 changes to form a hexagram. 55. (The formation of) the eight trigrams constitutes the small completion (of the Y1). 56. If we led on the diagrams and expanded them, if we prolonged each by the addition of the proper lines, then all events possible under the sky might have their representation. 57. (The diagrams) make manifest (by their appended explanations), the ways (of good and ill fortune), and show virtuous actions in their spiritual relations. In this way, by consulting them, we may receive an answer (to our doubts), and we may also by means of them assist the spiritual (power in its agency in nature and providence). 58. The Master said:—‘ He who knows the method of change and transformation may be said to know what is done by that spiritual (power).’
258. The Master said:—‘ He who knows the method of change and transformation may be said to know what is done by that spiritual (power).’ Chapter IX, paragraphs 49-58, is of a different character from any of the preceding, and treats, unsatisfactorily, of the use of numbers in connexion with the figure of the Yi and the practice of divination. In the Thang edition of the Y1, published in the seventh century, paragraph 49 is the first of the eleventh chapter according to the arrangement now followed. AhAng-3ze restored it to its present place, which it occupied, as has been proved, during the Han CHAP. 10. APPENDIX III. 367 Chapter X. 59. In the Yi there are four things characteristic of the way of the sages. We should set the highest value on its explanations to guide dynasty, and to which it properly belongs. It and the next paragraph should be taken together, and are distinct from what follows, though the Thang edition is further confused in placing 51 before 50. In 49 and 50 ‘heaven’ and ‘earth’ are used as we have seen Xhien and Khw4n are in paragraphs 30 and 34. Odd numbers belong to the strong or undivided line, which is symbolical of the active operation in nature, and the even numbers to the weak or divided line, symbolical of its inaction. The phraseology of the paragraphs, however, can only be understood by a reference to ‘the river map,’ which has been given in the Introduction, pages 15, 16. The map, as it appeared on the back of ‘ the dragon-horse,’ consisted of so many circles, and so many dark circular markings, the former, it was assumed, being of the yang character, and the latter of the yin. Ff-hsf for the circle substituted the strong or undivided line ( ), and for the dark markings the weak or divided (— —). It will be seen that the yang symbols are the 1, 3, 5, 7 and g circles, and the yin are the 2, 4, 6, 8 and ro circular markings, which is the pictorial delineation of paragraph 49. The only thing to be said upon it is that the arrangement of the five circles and ten circular markings is peculiar, and evidently devised ‘for a purpose.’ So far, however, as we know, no figure of the map was attempted till after the beginning of our twelfth century. The same figure is supposed to illustrate what is said in paragraph 50: ‘The numbers of the two series correspond to each other in their fixed positions.’ 1 and 2, and 3 and 4 certainly front each other, and perhaps 5 and 6; but 7 and 8, and g and 10 do not do so in the same way. It is said also that ‘each has another that may be considered its mate.’ So it is with 1 and 6, 2 and 7, 3 and 8, 4 and 9g, but hardly with 5 andro. Further, 1+3+5 +7+9=25; 2+4+6+8+10=30; and 25+30=55; all of which points are stated. The last statement in the paragraph, however, derives no illustration, so far as I can see, from the figure. How can the numbers effect the things that are predicated of them? There is a 368 THE APPENDIXES. SECT. I.
3The last statement in the paragraph, however, derives no illustration, so far as I can see, from the figure. How can the numbers effect the things that are predicated of them? There is a 368 THE APPENDIXES. SECT. I. us in speaking; on its changes for (the initiation of) our movements; on its emblematic figures for (definite action as in) the construction of implements; jargon indeed about the formation of the five elements, but in order to make it appear not reasonable, but capable of being related, writers call in ‘the Lo writing’ to the aid of ‘the Ho map;’ and ‘the five elements’ is a division of the constituents of material things, which is foreign to the Yi. Paragraph 51 is intended to describe the process of divination in manipulating the stalks, but the description is confused by introducing into it the four seasons and the subject of intercalation, so as to be very difficult to understand. In the middle of the Ho map are the five circles symbolical of heaven and the ten dark terrestrial markings (five above and five below the others). These multiplied together give fifty, which form ‘the great expansion.’ But 50 divining stalks or slips, when divided, give either two odd numbers or two even; and therefore one was put on one side. The remaining 49, however divided, were sure to give two parcels of stalks, one containing an even number of stalks, and the other an odd, and so might be said fancifully to represent the undivided or strong, and the divided or weak line. It is needless to go minutely into the other steps of the process. Then comes in the counting the stalks by four, because there are four seasons in the year, and those that remain represent the intercalary days. But how could such a process be of any value to determine the days necessary to be intercalated in any particular year? The paragraph shows, however, that, when it was written, the rule was to intercalate two months in five years. But it does not say how many days would remain to be carried on to the sixth year after the second intercalation. Paragraph 52. The actual number of the undivided and divided lines in the hexagrams is the same, 192 of each. But the representative number of an undivided line is 9, and of a divided line 6. Now 9 x4 (the number of the emblematic figures) x 6 (the lines of each hexagram)= 216; and 6x4x6=144. The sum of these products is 360, which was assumed, for the purpose of working the intercalation, as the standard length of the year. But this was derived from observation, and other considerations ;—it did not come out of the Yf. Paragraphs 53-56. The number in 53 arises thus:—192 (the CHAP. Io. APPENDIX III. 369 and on its prognostications for our practice of divination.
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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