Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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. 60. Therefore, when a superior man is about to take action of a more private or of a public character, he asks (the Yi), making his inquiry in words. It receives his order, and the answer comes as the echo’s response. Be the subject remote or near, mysterious or deep, he forthwith knows of what kind will be the coming result. (If the Y1) were not the most exquisite thing under heaven, would it be concerned in such an operation as this ? 61. (The stalks) are manipulated by threes and fives to determine (one) change; they are laid on opposite sides, and placed one up, one down, to make sure of their numbers; and the (three necessary) number of each series of lines in the sixty-four hexagrams) x 36 (obtained as above) = 6912, and 192 x 24= 4608, the sum of which =11,520. This is said to be ‘the number of all things,’ the meaning of which I do not know. The ‘four operations’ are those described in paragraph 31. They were thrice repeated in divination to determine each new line, and of course it took eighteen of them to form a hexagram. The diagrams might be extended ad infinitum, both in the number of lines and of figures, by the natural process of their formation as shown in the Introduction, page 14, without the aid of the divining stalks; and no sufficient reason can be given why the makers of the figures stopped at sixty-four. It is difficult to believe the first statement in paragraph 57 and to understand the second. What is it ‘to Shan or spiritualise virtuous actions?’ The concluding statement approximates to impiety. We may grant what is affirmed in paragraph 58, but does the Yi really give us any knowledge of the processes of change and transformation in nature? What wiser are we after all the affirmations about numbers? ‘Change’ = changings, understood actively :—the work of Heaven ; ‘ transformations’ =evolution:—the finish given by earth to the changing caused by Heaven, [16] Bb 370 THE APPENDIXES. SECT. I. changes are gone through with in this way, till they form the figures pertaining to heaven or to earth. Their numbers are exactly determined, and the emblems of (all things) under the sky are fixed. (If the Yt) were not the thing most capable of change of all things under heaven, how could it effect such a result as this ? 62. In (all these operations forming) the Y1, there is no thought and no action. It is still and without movement; but, when acted on, it penetrates forthwith to all phenomena and events under the sky. If it were not the most spirit-like thing under the sky, how could it be found doing this ? 63. The (operations forming the) Yt are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things).
2If it were not the most spirit-like thing under the sky, how could it be found doing this ? 63. The (operations forming the) Yt are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things). 64. ‘Those operations searched out what was deep :'—therefore they could penetrate to the views of all under the sky. ‘They made apparent the minutest springs of (things) :-—therefore they could bring to a completion all undertakings under the sky. ‘Their action was spirit-like :—therefore they could make speed without hurry, and reached their destination without travelling. 65. This is the import of what the Master said, that ‘In the Yt there are four things indicating the way of the sages.’ Chapter X, paragraphs 59-65, enlarges on the service rendered to men by the Y?, owing to the’ way in which it was made by the sages to express their views and carry into effect their wishes. Paragraph 59 mentions the four things in which its usefulness appears. ‘The emblematic figures’ are the four hsiang, which are produced by the manipulation of the undivided and divided CHAP. IT. APPENDIX III. 371 Chapter XI. 66. The Master said :—‘ What is it that the Yt does? The Yt opens up (the knowledge of the issues of) things, accomplishes the undertak- ~ ings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Yt does. Thereby the sages, through (divination by) it, would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.’ 67. Therefore the virtue of the stalks is versatile lines, and whose representative numbers are 9, 8, 7,6. ‘Divination’ appears in the paragraph as pfi-shih, which means ‘divination by the tortoise-shell and by the stalks.’ But the tortoise-shell had nothing to do with the use of the Yf. Before the composition of these Appendixes the two terms must have been combined to express the practice of divination, without reference to its mode. Paragraph 60 speaks of the explanations and prognostications of the Yf. The ‘ exquisiteness’ ascribed to it would be due to the sages who had devised it, and appended their explanations to it; but the whole thing has no existence save in cloud-land. Paragraph 61 speaks of the operations with the stalks till the various changes in the results issued in the determination of the emblematic figures, and then in the fixing of the individual lines and entire hexagrams. Even X€@ Hsf admits that the references to the different processes are now hardly intelligible. Paragraph 62. How could the writer speak of the Yf without thought or action as being most ‘spirit-like?’ If it did what he asserts, those who contrived it might be so described? They would have been beings whose operation was indeed like that of spirits, inscrutable, ‘ unfathomable’ (paragraph 32), even like that of the Spirit of God (VI, ro).
3They would have been beings whose operation was indeed like that of spirits, inscrutable, ‘ unfathomable’ (paragraph 32), even like that of the Spirit of God (VI, ro). Paragraphs 63 and 64 ought not to be taken as saying that the sages did the things described for themselves by the Yi. They knew them of themselves, and made the Yf that others might come by it to do the same. So the writer imagined. No words could indicate more clearly than those of paragraph 65 that the paragraphs between it and 59 did not come from Confucius, but from the compiler of the Great Appendix, whoever he was. Bb2 372 THE APPENDIXES. SECT. I. and spirit-like; that of the diagrams is exact and wise ; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own consciousness). But their sympathies were with the people in regard both to their good fortune and evil. By their spirit-like ability they knew (the character of) coming events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing knowledge, and with a majesty, going spirit-like to its objects ;—it was only they who could do so. 68. Therefore (those sages), fully understanding the way of Heaven, and having clearly ascertained the experience of the people, instituted (the employment of) these spirit-like things, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue. 69. Thus, a door shut may be pronounced (analogous to) KhwAn (or the inactive condition), and the opening of the door (analogous to) AAien (or the active condition), The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things). The (first) appearance of anything (as a bud) is CHAP. 11. APPENDIX III. 373 what we call a semblance; when it has received its complete form, we call it a definite thing. (The divining-plant having been produced, the sages) set it apart and laid down the method of its employment,—what we call the laws (of divination). The advantage arising from it in external and internal matters, so that the people all use it, stamps it with a character which we call spirit-like. 70. Therefore in (the system of) the Yt there is the Grand Terminus, which produced the two elementary Forms. Those two Forms produced the Four emblematic Symbols, which again produced the eight Trigrams.
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.
1But 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. 60. Therefore, when a superior man is about to take action of a more private or of a public character, he asks (the Yi), making his inquiry in words. It receives his order, and the answer comes as the echo’s response. Be the subject remote or near, mysterious or deep, he forthwith knows of what kind will be the coming result. (If the Y1) were not the most exquisite thing under heaven, would it be concerned in such an operation as this ? 61. (The stalks) are manipulated by threes and fives to determine (one) change; they are laid on opposite sides, and placed one up, one down, to make sure of their numbers; and the (three necessary) number of each series of lines in the sixty-four hexagrams) x 36 (obtained as above) = 6912, and 192 x 24= 4608, the sum of which =11,520. This is said to be ‘the number of all things,’ the meaning of which I do not know. The ‘four operations’ are those described in paragraph 31. They were thrice repeated in divination to determine each new line, and of course it took eighteen of them to form a hexagram. The diagrams might be extended ad infinitum, both in the number of lines and of figures, by the natural process of their formation as shown in the Introduction, page 14, without the aid of the divining stalks; and no sufficient reason can be given why the makers of the figures stopped at sixty-four. It is difficult to believe the first statement in paragraph 57 and to understand the second. What is it ‘to Shan or spiritualise virtuous actions?’ The concluding statement approximates to impiety. We may grant what is affirmed in paragraph 58, but does the Yi really give us any knowledge of the processes of change and transformation in nature? What wiser are we after all the affirmations about numbers? ‘Change’ = changings, understood actively :—the work of Heaven ; ‘ transformations’ =evolution:—the finish given by earth to the changing caused by Heaven, [16] Bb 370 THE APPENDIXES. SECT. I. changes are gone through with in this way, till they form the figures pertaining to heaven or to earth. Their numbers are exactly determined, and the emblems of (all things) under the sky are fixed. (If the Yt) were not the thing most capable of change of all things under heaven, how could it effect such a result as this ? 62. In (all these operations forming) the Y1, there is no thought and no action. It is still and without movement; but, when acted on, it penetrates forthwith to all phenomena and events under the sky. If it were not the most spirit-like thing under the sky, how could it be found doing this ? 63. The (operations forming the) Yt are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things).
2If it were not the most spirit-like thing under the sky, how could it be found doing this ? 63. The (operations forming the) Yt are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things). 64. ‘Those operations searched out what was deep :'—therefore they could penetrate to the views of all under the sky. ‘They made apparent the minutest springs of (things) :-—therefore they could bring to a completion all undertakings under the sky. ‘Their action was spirit-like :—therefore they could make speed without hurry, and reached their destination without travelling. 65. This is the import of what the Master said, that ‘In the Yt there are four things indicating the way of the sages.’ Chapter X, paragraphs 59-65, enlarges on the service rendered to men by the Y?, owing to the’ way in which it was made by the sages to express their views and carry into effect their wishes. Paragraph 59 mentions the four things in which its usefulness appears. ‘The emblematic figures’ are the four hsiang, which are produced by the manipulation of the undivided and divided CHAP. IT. APPENDIX III. 371 Chapter XI. 66. The Master said :—‘ What is it that the Yt does? The Yt opens up (the knowledge of the issues of) things, accomplishes the undertak- ~ ings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Yt does. Thereby the sages, through (divination by) it, would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.’ 67. Therefore the virtue of the stalks is versatile lines, and whose representative numbers are 9, 8, 7,6. ‘Divination’ appears in the paragraph as pfi-shih, which means ‘divination by the tortoise-shell and by the stalks.’ But the tortoise-shell had nothing to do with the use of the Yf. Before the composition of these Appendixes the two terms must have been combined to express the practice of divination, without reference to its mode. Paragraph 60 speaks of the explanations and prognostications of the Yf. The ‘ exquisiteness’ ascribed to it would be due to the sages who had devised it, and appended their explanations to it; but the whole thing has no existence save in cloud-land. Paragraph 61 speaks of the operations with the stalks till the various changes in the results issued in the determination of the emblematic figures, and then in the fixing of the individual lines and entire hexagrams. Even X€@ Hsf admits that the references to the different processes are now hardly intelligible. Paragraph 62. How could the writer speak of the Yf without thought or action as being most ‘spirit-like?’ If it did what he asserts, those who contrived it might be so described? They would have been beings whose operation was indeed like that of spirits, inscrutable, ‘ unfathomable’ (paragraph 32), even like that of the Spirit of God (VI, ro).
3They would have been beings whose operation was indeed like that of spirits, inscrutable, ‘ unfathomable’ (paragraph 32), even like that of the Spirit of God (VI, ro). Paragraphs 63 and 64 ought not to be taken as saying that the sages did the things described for themselves by the Yi. They knew them of themselves, and made the Yf that others might come by it to do the same. So the writer imagined. No words could indicate more clearly than those of paragraph 65 that the paragraphs between it and 59 did not come from Confucius, but from the compiler of the Great Appendix, whoever he was. Bb2 372 THE APPENDIXES. SECT. I. and spirit-like; that of the diagrams is exact and wise ; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own consciousness). But their sympathies were with the people in regard both to their good fortune and evil. By their spirit-like ability they knew (the character of) coming events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing knowledge, and with a majesty, going spirit-like to its objects ;—it was only they who could do so. 68. Therefore (those sages), fully understanding the way of Heaven, and having clearly ascertained the experience of the people, instituted (the employment of) these spirit-like things, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue. 69. Thus, a door shut may be pronounced (analogous to) KhwAn (or the inactive condition), and the opening of the door (analogous to) AAien (or the active condition), The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things). The (first) appearance of anything (as a bud) is CHAP. 11. APPENDIX III. 373 what we call a semblance; when it has received its complete form, we call it a definite thing. (The divining-plant having been produced, the sages) set it apart and laid down the method of its employment,—what we call the laws (of divination). The advantage arising from it in external and internal matters, so that the people all use it, stamps it with a character which we call spirit-like. 70. Therefore in (the system of) the Yt there is the Grand Terminus, which produced the two elementary Forms. Those two Forms produced the Four emblematic Symbols, which again produced the eight Trigrams.
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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