Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor 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 not the full exponent of speech, and speech is not the full expression of ideas ;—is it impossible then to discover the ideas of the sages?’ The Master said :—‘ The sages made their emblematic symbols to set forth fully their ideas; appointed (all) the diagrams to show fully the truth and falsehood (of things); appended their explanations to give the full expression of their words; and changed (the various lines) and made general the method of doing so, to exhibit fully what was advantageous. They (thus) stimulated (the people) as by drums and dances, thereby completely developing the spirit-like (character of the Yt).’ 77. May we not say that Khien and Khwan [= the yang and yin, or the undivided and divided lines] are the secret and substance of the Yi? Kkhien and Khw&n being established in their several places, the system of changes was thereby constituted. If AAien and Khw&n were taken away, there would be no means of seeing that system; and if that system were not seen, Ahien and Khw4n would almost cease to act. 78. Hence that which is antecedent to the material form exists, we say, as an ideal method, and that which is subsequent to the material form exists, we say, as a definite thing. Transformation and shaping is what we call change; carrying this out and operating with it is what we call generalising the method; taking the result and setting it forth for all the people under heaven is, we say, (securing the success of) the business of life. 79. Hence, to speak of the emblematic figures :— (The sage) was able to survey all the complex phe- 378 THE APPENDIXES. SECT. I. nomena 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 those (diagrams) are denominated Semblances. 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 explanation (to each line), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Y4o). 80. The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations.
2Hence those (lines with their explanations) are denominated Imitations (the Y4o). 80. The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations. 81. The transformations and shaping that take place are obtained from the changes (of the lines) ; the carrying this out and operating with it is obtained from the general method (that has been established). The seeing their spirit-like intimations and understanding them depended on their being the proper men; and the completing (the study of) them by silent meditation, and securing the faith of others without the use of words, depended on their virtuous conduct. Chapter XII, paragraphs 75-81, endeavours to show how we have in the Yf a representation of the changing phenomena of nature, and such a representation as words or speech could not convey. Paragraph 75 has a good meaning, taken by itself; but it has no apparent connexion with the rest of the chapter. AG Hst thought CHAP. 1. APPENDIX III. 379 Section II. Chapter I. 1. The eight trigrams having been completed in their proper order, there were in each the (three) emblematic lines. They were then it was misplaced in its present position, and should be at the end of chapter 8. Compare paragraph 14. The first two statements of paragraph 76 are general, but made here specially to exalt the Yt, as teaching more clearly and fully than written characters could have done. The Khang-hsi editors decide that ‘the emblematic figures’ here are the eight trigrams of F-hsf,—against the view of AQ Hst, which restricts them to signify the undivided and divided lines. The repetition of the words, ‘The Master said,’ is probably the error of an early transcriber.
3The Khang-hsi editors decide that ‘the emblematic figures’ here are the eight trigrams of F-hsf,—against the view of AQ Hst, which restricts them to signify the undivided and divided lines. The repetition of the words, ‘The Master said,’ is probably the error of an early transcriber. Paragraphs 77 and 78 refer to the phenomena of nature and the course of human affairs, as suggesting and controlling the formation of the system of the Yi. The formation of that becomes the subject in paragraph 79. AAien and Khwin are used, as we have already seen them more than once, for the active and inactive conditions in nature, indicated by the divided and undivided lines. It is difficult to translate what is said in paragraph 78, about Tao and Khi;—what I have called, ‘an ideal method’ and ‘a definite’ thing. P. Regis translates the text by—‘ Quod non est inter figurata aut corporea sed supereminet est rationale, est ratio, T&o; quod (est) inter figurata subjacetque certae figurae est sensibile, est instrumentum.’ But tao cannot here signify ratio or reason; for tao and £4f are names for the same thing under different conditions ; first as a possibility, and next as an actuality. Such is the natural interpretation of the text, and so all the great scholars of the Sung dynasty construed it, as may be seen in the ‘Collected Comments’ of the imperial edition. So far they were correct, however many of them might stumble and fall in confounding this ‘ideal method’ with God. What follows in the paragraph has no connexion with these two statements. P. Regis, who divides his translation into two paragraphs, says:—‘Satis patet utramque textus hujus partem non cohaerere. 380 THE APPENDIXES. SECT, If. multiplied by a process of addition till the (six) component lines appeared. 2. The strong line and the weak push themselves each into the place of the other, and hence the changes (of the diagrams) take place. The appended explanations attach to every form of them its character (of good or ill), and hence the movements (suggested by divination) are determined accordingly. 3. Good fortune and ill, occasion for repentance or regret, all arise from these movements. 4. The strong and the weak (lines) have their fixed and proper places (in the diagrams); their changes, however varied, are according to the requirements of the time (when they take place). 5. Good fortune and ill are continually prevailing each against the other by an exact rule. 6. By the same rule, heaven and earth, in their course, continually give forth (their lessons); the sun and moon continually emit their light; all the movements under the sky are constantly subject to this one and the same rule. Quod ergo illas divisimus, id fecimus majoris perspicuitatis causa, non ratione ordinis qui certe nullus est, ut in re potius assuta quam connexa.’ Paragraph 79 is a repetition of paragraphs 38, 39, ‘to introduce,’ says K(Q Hsi, ‘the two paragraphs’ that follow.
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.
1Nor 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 not the full exponent of speech, and speech is not the full expression of ideas ;—is it impossible then to discover the ideas of the sages?’ The Master said :—‘ The sages made their emblematic symbols to set forth fully their ideas; appointed (all) the diagrams to show fully the truth and falsehood (of things); appended their explanations to give the full expression of their words; and changed (the various lines) and made general the method of doing so, to exhibit fully what was advantageous. They (thus) stimulated (the people) as by drums and dances, thereby completely developing the spirit-like (character of the Yt).’ 77. May we not say that Khien and Khwan [= the yang and yin, or the undivided and divided lines] are the secret and substance of the Yi? Kkhien and Khw&n being established in their several places, the system of changes was thereby constituted. If AAien and Khw&n were taken away, there would be no means of seeing that system; and if that system were not seen, Ahien and Khw4n would almost cease to act. 78. Hence that which is antecedent to the material form exists, we say, as an ideal method, and that which is subsequent to the material form exists, we say, as a definite thing. Transformation and shaping is what we call change; carrying this out and operating with it is what we call generalising the method; taking the result and setting it forth for all the people under heaven is, we say, (securing the success of) the business of life. 79. Hence, to speak of the emblematic figures :— (The sage) was able to survey all the complex phe- 378 THE APPENDIXES. SECT. I. nomena 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 those (diagrams) are denominated Semblances. 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 explanation (to each line), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Y4o). 80. The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations.
2Hence those (lines with their explanations) are denominated Imitations (the Y4o). 80. The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations. 81. The transformations and shaping that take place are obtained from the changes (of the lines) ; the carrying this out and operating with it is obtained from the general method (that has been established). The seeing their spirit-like intimations and understanding them depended on their being the proper men; and the completing (the study of) them by silent meditation, and securing the faith of others without the use of words, depended on their virtuous conduct. Chapter XII, paragraphs 75-81, endeavours to show how we have in the Yf a representation of the changing phenomena of nature, and such a representation as words or speech could not convey. Paragraph 75 has a good meaning, taken by itself; but it has no apparent connexion with the rest of the chapter. AG Hst thought CHAP. 1. APPENDIX III. 379 Section II. Chapter I. 1. The eight trigrams having been completed in their proper order, there were in each the (three) emblematic lines. They were then it was misplaced in its present position, and should be at the end of chapter 8. Compare paragraph 14. The first two statements of paragraph 76 are general, but made here specially to exalt the Yt, as teaching more clearly and fully than written characters could have done. The Khang-hsi editors decide that ‘the emblematic figures’ here are the eight trigrams of F-hsf,—against the view of AQ Hst, which restricts them to signify the undivided and divided lines. The repetition of the words, ‘The Master said,’ is probably the error of an early transcriber.
3The Khang-hsi editors decide that ‘the emblematic figures’ here are the eight trigrams of F-hsf,—against the view of AQ Hst, which restricts them to signify the undivided and divided lines. The repetition of the words, ‘The Master said,’ is probably the error of an early transcriber. Paragraphs 77 and 78 refer to the phenomena of nature and the course of human affairs, as suggesting and controlling the formation of the system of the Yi. The formation of that becomes the subject in paragraph 79. AAien and Khwin are used, as we have already seen them more than once, for the active and inactive conditions in nature, indicated by the divided and undivided lines. It is difficult to translate what is said in paragraph 78, about Tao and Khi;—what I have called, ‘an ideal method’ and ‘a definite’ thing. P. Regis translates the text by—‘ Quod non est inter figurata aut corporea sed supereminet est rationale, est ratio, T&o; quod (est) inter figurata subjacetque certae figurae est sensibile, est instrumentum.’ But tao cannot here signify ratio or reason; for tao and £4f are names for the same thing under different conditions ; first as a possibility, and next as an actuality. Such is the natural interpretation of the text, and so all the great scholars of the Sung dynasty construed it, as may be seen in the ‘Collected Comments’ of the imperial edition. So far they were correct, however many of them might stumble and fall in confounding this ‘ideal method’ with God. What follows in the paragraph has no connexion with these two statements. P. Regis, who divides his translation into two paragraphs, says:—‘Satis patet utramque textus hujus partem non cohaerere. 380 THE APPENDIXES. SECT, If. multiplied by a process of addition till the (six) component lines appeared. 2. The strong line and the weak push themselves each into the place of the other, and hence the changes (of the diagrams) take place. The appended explanations attach to every form of them its character (of good or ill), and hence the movements (suggested by divination) are determined accordingly. 3. Good fortune and ill, occasion for repentance or regret, all arise from these movements. 4. The strong and the weak (lines) have their fixed and proper places (in the diagrams); their changes, however varied, are according to the requirements of the time (when they take place). 5. Good fortune and ill are continually prevailing each against the other by an exact rule. 6. By the same rule, heaven and earth, in their course, continually give forth (their lessons); the sun and moon continually emit their light; all the movements under the sky are constantly subject to this one and the same rule. Quod ergo illas divisimus, id fecimus majoris perspicuitatis causa, non ratione ordinis qui certe nullus est, ut in re potius assuta quam connexa.’ Paragraph 79 is a repetition of paragraphs 38, 39, ‘to introduce,’ says K(Q Hsi, ‘the two paragraphs’ that follow.
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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