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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
170. 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. 71. The eight trigrams served to determine the good and evil (issues of events), and from this determination was produced the (successful prosecution of the) great business (of life). 72. Therefore of all things that furnish models and visible figures there are none greater than heaven and earth; of things that change and extend an influence (on others) there are none greater than the four seasons; of things suspended (in the sky) with their figures displayed clear and bright, there are none greater than the sun and moon; of the honoured and exalted there are none greater than he who is the rich and noble (one); in preparing things for practical use, and inventing and making instruments for the benefit of all under the sky, there are none greater than the sages; to explore what is complex, search out what is hidden, to hook up what lies deep, and reach to what is distant, thereby determining (the issues) for good or ill of all events under the sky, and making all men under heaven full of strenuous endeavours, there 374 THE APPENDIXES, SECT. 1. are no (agencies) greater than those of the stalks and the tortoise-shell. 73. Therefore Heaven produced the spirit-like things, and the sages took advantage of them. (The operations of) heaven and earth are marked by (so many) changes and transformations; and the sages imitated them (by means of the Yt). Heaven hangs out its (brilliant) figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The Ho gave forth the map, and the Lo the writing, of (both of) which the sages took advantage. 74. In the (scheme of the) Yt there are the four symbolic figures by which they inform men (in divining of the lines making up the diagrams) ; the explanations appended to them convey the significance (of the diagrams and lines) ; and the determination (of the divination) as fortunate or the reverse, to settle the doubts (of men). Chapter XI, paragraphs 66-74, treats of divination, and the scheme of it supplied in the Yi. That scheme must be referred first to Heaven, which produced the spirit-like things, the diviningplant and the tortoise; and next to the sages, who knew the mind of Heaven, and made the plant and shell subservient to the purpose for which they were intended. Paragraph 66 answers the question of what the Yf does; and if there were truth or reason in it, the book and its use would be most important. I have closed the quotation of “the Master’s” words at the end of the paragraph ; but really we do not know if they extend so far, or farther.
2Paragraph 66 answers the question of what the Yf does; and if there were truth or reason in it, the book and its use would be most important. I have closed the quotation of “the Master’s” words at the end of the paragraph ; but really we do not know if they extend so far, or farther. Paragraphs 67 and 68 glorify the sages and their work. The virtues of the divining-plant all belonged to them, and it was thus that they were able to organise the scheme of divination. The production of ‘the spirit-like things’ is, in paragraph 73, ascribed to ‘Heaven ;’ the characters about them in these paragraphs mean no more than is expressed in the translation. CHAP. 12, APPENDIX III. 375 Chapter XII. 75. It is said in the Yi, ‘Help is given to him from Heaven. There will be good fortune ; advantage in every respect.’ The Master Paragraph 69 shows how the antinomy of the yin and yang pervades all nature, and how the sages turned it, as existing preeminently in the divining-plant, to account. Paragraph 70. Evidently the author had in view here the genesis of the diagrams of the Y1, the number of figures increasing in a geometrical progression with the ratio of 2, while the lines of the figures form an arithmetical progression with the common difference of 1. This is quite plain after ‘the two elementary forms ( and — — =)’ have been made. They give birth to ‘the four emblematic symbols,’ each of two lines ——, <==, ==, = =; known, in this order, as the Grand or old Yang, the young Yin, the young Yang, and the Grand or old Yin). By the addition to each of these symbols first of the yang line, and then of the yin, there arise the eight trigrams, each of three lines; and the process of formation might be continued indefinitely. But how was the first step taken in the formation of the two elementary lines? Here, it is said, they were produced by the Thai Xi, or the Grand Terminus. This is represented in AQ Hsi’s ‘Youth’s Introduction to the Study of the Yi, by a circle; but he tells us that that representation of it was first made by K4au-3ze (A.D. 1017-1073, called also KAu Tun-f, Kau M4u-shf, and, most cof all, Ku Lien-£4i), and that his readers must be careful not to suppose that Ff-hst had such a figure in his mind’s eye. I fail myself to understand how there can be generated from a circle the undivided and the broken line. Given those two lines, and the formation of the sixty-four hexagrams proceeds regularly according to the method above described. We must start from them, whether we can account or not for the rise of the idea of them in the mind of F-hsf.
3Given those two lines, and the formation of the sixty-four hexagrams proceeds regularly according to the method above described. We must start from them, whether we can account or not for the rise of the idea of them in the mind of F-hsf. Leaving the subject of the figure of the Thai Af, the name gives us hardly any clue to its meaning. 7? is used for the extreme term of anything, as the ridge-pole of a house, or the pinnacle of a pagoda. The comment on the first sentence in the paragraph by Wang Pi (a.p. 226-249) is:—‘ Existence must begin in nonexistence, and therefore the Grand Terminus produced the two elementary Forms, Th4i Af is the denomination of what has no denomination. As it cannot be named, the text takes the extreme ) 376 THE APPENDIXES. SECT. I. said :—‘ YQ (jf) is the symbol of assisting. He whom Heaven assists is observant (of what is right) ; he whom men assist is sincere. The individual here indicated treads the path of sincerity and desires to be observant (of what is right), and studies to exalt the worthy. Hence “Help is given to him from Heaven. There will be good fortune, advantage in every respect.” 76. The Master said :—‘ The written characters are point of anything that exists as an analogous term for the Thai X7.’ Expanding Wang’s comment, Khung Ying-t4 says:—‘Thai Ki means the original subtle matter, that formed the one chaotic mass before heaven and earth were divided ;’ and then he refers to certain passages in Lfo-3ze’s Tao Teh King, and identifies the Thai X? with his T&o. This would seem to give to Thai AT a material meaning. The later philosophers of the Sung school, however, insist on its being immaterial, now calling it 11, the principle of order in nature, now t4o, the defined course of things, now Ti, the Supreme Power or God, now sh&n, the spiritual working of God. According to KA&ng-3ze, all these names are to be referred to that of ‘Heaven,’ of which they express so many different concepts. Paragraph 71 speaks of divination in practice, and paragraph 72 celebrates the service done by that through the plant and shell, as equal to, and indeed the complement of, all the other services rendered by heaven and earth, the seasons, the sun and moon, the sages, and the greatest potentates, Surely, it is all very extravagant. The last two paragraphs resume the theme of the making of the Yi by the sages, and their teaching the practice of divination. Of the Ho map and the Lo writing, I have spoken in the Introduction, pages 14-18, But if we accept the statement that the Lo writing had anything to do with the making of the Yf, we must except Ff-hsf from the sages to whom we are indebted for it. It was to the Great Yu, more than a thousand years later than F(-hst, that the Lo disclosed its writing; and Yil is never said to have had anything to do with the Yi. Nor is either of these things mentioned in Section ii, paragraph 11, where the work of Ff-hsf is described more in detail. CHAP. 12. APPENDIX III. 377
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.
170. 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. 71. The eight trigrams served to determine the good and evil (issues of events), and from this determination was produced the (successful prosecution of the) great business (of life). 72. Therefore of all things that furnish models and visible figures there are none greater than heaven and earth; of things that change and extend an influence (on others) there are none greater than the four seasons; of things suspended (in the sky) with their figures displayed clear and bright, there are none greater than the sun and moon; of the honoured and exalted there are none greater than he who is the rich and noble (one); in preparing things for practical use, and inventing and making instruments for the benefit of all under the sky, there are none greater than the sages; to explore what is complex, search out what is hidden, to hook up what lies deep, and reach to what is distant, thereby determining (the issues) for good or ill of all events under the sky, and making all men under heaven full of strenuous endeavours, there 374 THE APPENDIXES, SECT. 1. are no (agencies) greater than those of the stalks and the tortoise-shell. 73. Therefore Heaven produced the spirit-like things, and the sages took advantage of them. (The operations of) heaven and earth are marked by (so many) changes and transformations; and the sages imitated them (by means of the Yt). Heaven hangs out its (brilliant) figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The Ho gave forth the map, and the Lo the writing, of (both of) which the sages took advantage. 74. In the (scheme of the) Yt there are the four symbolic figures by which they inform men (in divining of the lines making up the diagrams) ; the explanations appended to them convey the significance (of the diagrams and lines) ; and the determination (of the divination) as fortunate or the reverse, to settle the doubts (of men). Chapter XI, paragraphs 66-74, treats of divination, and the scheme of it supplied in the Yi. That scheme must be referred first to Heaven, which produced the spirit-like things, the diviningplant and the tortoise; and next to the sages, who knew the mind of Heaven, and made the plant and shell subservient to the purpose for which they were intended. Paragraph 66 answers the question of what the Yf does; and if there were truth or reason in it, the book and its use would be most important. I have closed the quotation of “the Master’s” words at the end of the paragraph ; but really we do not know if they extend so far, or farther.
2Paragraph 66 answers the question of what the Yf does; and if there were truth or reason in it, the book and its use would be most important. I have closed the quotation of “the Master’s” words at the end of the paragraph ; but really we do not know if they extend so far, or farther. Paragraphs 67 and 68 glorify the sages and their work. The virtues of the divining-plant all belonged to them, and it was thus that they were able to organise the scheme of divination. The production of ‘the spirit-like things’ is, in paragraph 73, ascribed to ‘Heaven ;’ the characters about them in these paragraphs mean no more than is expressed in the translation. CHAP. 12, APPENDIX III. 375 Chapter XII. 75. It is said in the Yi, ‘Help is given to him from Heaven. There will be good fortune ; advantage in every respect.’ The Master Paragraph 69 shows how the antinomy of the yin and yang pervades all nature, and how the sages turned it, as existing preeminently in the divining-plant, to account. Paragraph 70. Evidently the author had in view here the genesis of the diagrams of the Y1, the number of figures increasing in a geometrical progression with the ratio of 2, while the lines of the figures form an arithmetical progression with the common difference of 1. This is quite plain after ‘the two elementary forms ( and — — =)’ have been made. They give birth to ‘the four emblematic symbols,’ each of two lines ——, <==, ==, = =; known, in this order, as the Grand or old Yang, the young Yin, the young Yang, and the Grand or old Yin). By the addition to each of these symbols first of the yang line, and then of the yin, there arise the eight trigrams, each of three lines; and the process of formation might be continued indefinitely. But how was the first step taken in the formation of the two elementary lines? Here, it is said, they were produced by the Thai Xi, or the Grand Terminus. This is represented in AQ Hsi’s ‘Youth’s Introduction to the Study of the Yi, by a circle; but he tells us that that representation of it was first made by K4au-3ze (A.D. 1017-1073, called also KAu Tun-f, Kau M4u-shf, and, most cof all, Ku Lien-£4i), and that his readers must be careful not to suppose that Ff-hst had such a figure in his mind’s eye. I fail myself to understand how there can be generated from a circle the undivided and the broken line. Given those two lines, and the formation of the sixty-four hexagrams proceeds regularly according to the method above described. We must start from them, whether we can account or not for the rise of the idea of them in the mind of F-hsf.
3Given those two lines, and the formation of the sixty-four hexagrams proceeds regularly according to the method above described. We must start from them, whether we can account or not for the rise of the idea of them in the mind of F-hsf. Leaving the subject of the figure of the Thai Af, the name gives us hardly any clue to its meaning. 7? is used for the extreme term of anything, as the ridge-pole of a house, or the pinnacle of a pagoda. The comment on the first sentence in the paragraph by Wang Pi (a.p. 226-249) is:—‘ Existence must begin in nonexistence, and therefore the Grand Terminus produced the two elementary Forms, Th4i Af is the denomination of what has no denomination. As it cannot be named, the text takes the extreme ) 376 THE APPENDIXES. SECT. I. said :—‘ YQ (jf) is the symbol of assisting. He whom Heaven assists is observant (of what is right) ; he whom men assist is sincere. The individual here indicated treads the path of sincerity and desires to be observant (of what is right), and studies to exalt the worthy. Hence “Help is given to him from Heaven. There will be good fortune, advantage in every respect.” 76. The Master said :—‘ The written characters are point of anything that exists as an analogous term for the Thai X7.’ Expanding Wang’s comment, Khung Ying-t4 says:—‘Thai Ki means the original subtle matter, that formed the one chaotic mass before heaven and earth were divided ;’ and then he refers to certain passages in Lfo-3ze’s Tao Teh King, and identifies the Thai X? with his T&o. This would seem to give to Thai AT a material meaning. The later philosophers of the Sung school, however, insist on its being immaterial, now calling it 11, the principle of order in nature, now t4o, the defined course of things, now Ti, the Supreme Power or God, now sh&n, the spiritual working of God. According to KA&ng-3ze, all these names are to be referred to that of ‘Heaven,’ of which they express so many different concepts. Paragraph 71 speaks of divination in practice, and paragraph 72 celebrates the service done by that through the plant and shell, as equal to, and indeed the complement of, all the other services rendered by heaven and earth, the seasons, the sun and moon, the sages, and the greatest potentates, Surely, it is all very extravagant. The last two paragraphs resume the theme of the making of the Yi by the sages, and their teaching the practice of divination. Of the Ho map and the Lo writing, I have spoken in the Introduction, pages 14-18, But if we accept the statement that the Lo writing had anything to do with the making of the Yf, we must except Ff-hsf from the sages to whom we are indebted for it. It was to the Great Yu, more than a thousand years later than F(-hst, that the Lo disclosed its writing; and Yil is never said to have had anything to do with the Yi. Nor is either of these things mentioned in Section ii, paragraph 11, where the work of Ff-hsf is described more in detail. CHAP. 12. APPENDIX III. 377
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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