Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Quod 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 editors of the imperial edition find in 80, 81, an amplification mainly of 76, showing how what is said there of the natural phenomena is exhibited in the Yi. The concluding sentence is a declaration (hardly necessary) about the sage makers, to the effect that they were as distinguished for virtuous conduct .as for wisdom,—‘the proper men’ to stand between Heaven and the mass of men as they did. CHAP. I, APPENDIX III. 381 7. Khien, (the symbol of heaven, and) conveying the idea of strength, shows to men its easy (and natural) action. A Aw4n, (the symbol of earth, and) conveying the idea of docility, shows to men its compendious (receptivity and operation). 8. The Y4o (or lines) are imitative representations of this. The Hsiang, or emblematic figures, are pictorial representations of the same. 9. The movements of the lines and figures take place (at the hand of the operator), and are unseen; the good fortune or ill is seen openly and is beyond. The work to be done appears by the changes; the sympathies of the sages are seen in their explanations. 10. The great attribute of heaven and earth is the giving and maintaining life. What is most precious for the sage is to get the (highest) place— (in which he can be the human representative of heaven and earth). What will guard this position for him? Men. How shall he collect a large population round him? By the power of his wealth. The right administration of that wealth, correct instructions to the people, and prohibitions against wrong-doing ;—these constitute his righteousness. Chapter I, paragraphs 1-10, is an amplification, according to Khung Ying-t4 and the editors of the imperial edition of the present dynasty, of the second chapter of Section i. The latter say that as all the chapters of Section i from the third onwards serve to elucidate chapter 2, so it is with this chapter and all that follow in this Section. The formation of the diagrams, and of their several lines, their indication of good fortune and bad, and the analogy between the processes of nature and the operations of divination, and other kindred subjects, are all touched on. The order of the eight trigrams in paragraph 1, is &Aien, tui, 382 THE APPENDIXES. SECT. IT. Chapter II. 11. Anciently, when P4o-hst had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the
2He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the It, 44n, sun, khan, kan, khwan. The three lines of each are emblematic,—the first of heaven, the second of man, the third of earth. This is the most likely explanation of hsiang, ‘the emblems’ or ‘similitudes’ here. Why the maker—‘sages’—stopt at sixty-four figures, of six lines each, is a question that cannot be answered. Paragraph 2. Of course it was a great delusion to suppose that the changes of lines consequent on divination could be so connected with the movements of life as to justify the characterising them as good or evil, or afford any guidance in the ordering of conduct. Paragraph 4. Who can tell ‘the requirements of the time’ amid the complexity of the phenomena of nature or the ever-varying events of human experience and history? The wiser men are, the more correct will be their judgments in such matters; but is there any reason for trusting to divination about them? Paragraphs 5, 6. It is difficult to say what is ‘the exact rule’ intended here; unless it be that the factors in every movement shall act according to their proper nature. The Khang-hst editors say :—‘We see the good sometimes meeting with misfortune, and the bad with good fortune; but such is not the general rule.’ ‘The lessons that heaven and earth give forth’ are those concerning the method of their operation as stated in paragraph 7, and more fully in 6, 7, 8 of Section i. What is said in paragraph 10 is striking and important, and in harmony with the general strain of Confucian teaching ;—as in the Great Learning, chapter 10, and many other places; but I fail to see its appropriateness in its present place in the Yi. CHAP. 2. APPENDIX III. 383 attributes of the spirit-like and intelligent (operations working secretly), and to classify the qualities of the myriads of things. 12. He invented the making of nets of various kinds by knitting strings, both for hunting and fishing. The idea of this was taken, probably, from Lt (the third trigram, and thirtieth hexagram). 13. On the death of P4o-hst, there arose Sh&nnang (in his place). He fashioned wood to form the share, and bent wood to make the ploughhandle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Yt (the fortysecond hexagram). 14. He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram).
314. He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram). 15. After the death of Shan-nang, there arose Hwang Tt, Y4o, and Shun. They carried through the (necessarily occurring) changes, so that the people did (what was required of them) without being wearied; yea, they exerted such a spirit-like transformation, that the people felt constrained to approve their (ordinances) as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that ‘these (sovereigns) were helped by Heaven; they had good fortune, and their every movement was advantageous. Hwang Ti, Y4o, and Shun (simply) wore their upper and 384 THE APPENDIXES. SECT. Il. lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, from Ahien and KhwaAn (the first and eighth trigrams, or the first and second hexagrams). 16. They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken, probably, from HwaAn (the fifty-ninth hexagram). 17. They used oxen (in carts) and yoked horses (to chariots), thus providing for the carriage of what was heavy, and for distant journeys,—thereby benefiting all under the sky. The idea of this was taken, probably, from Sui (the seventeenth hexagram). 18. They made the (defence of the) double gates, and (the warning of) the clapper, as a preparation against the approach of marauding visitors. The idea of this was taken, probably, from Yii (the sixteenth hexagram). 19. They cut wood and fashioned it into pestles ; they dug in the ground and formed mortars. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Hsido Kwo (the sixty-second hexagram). 20. They bent wood by means of string so as to form bows, and sharpened wood so as to make arrows. This gave the benefit of bows and arrows, and served to produce everywhere a feeling of awe. CHAP. 2, APPENDIX III. 385 The idea of this was taken, probably, from Khwei (the thirty-eighth hexagram). 21. In the highest antiquity they made their homes (in winter) in caves, and (in summer) dwelt in the open country. In subsequent ages, for these the sages substituted houses, with the ridgebeam above and the projecting roof below, as a provision against wind and rain. The idea of this was taken, probably, from T4 A wang (the thirtyfourth hexagram).
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.
1Quod 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 editors of the imperial edition find in 80, 81, an amplification mainly of 76, showing how what is said there of the natural phenomena is exhibited in the Yi. The concluding sentence is a declaration (hardly necessary) about the sage makers, to the effect that they were as distinguished for virtuous conduct .as for wisdom,—‘the proper men’ to stand between Heaven and the mass of men as they did. CHAP. I, APPENDIX III. 381 7. Khien, (the symbol of heaven, and) conveying the idea of strength, shows to men its easy (and natural) action. A Aw4n, (the symbol of earth, and) conveying the idea of docility, shows to men its compendious (receptivity and operation). 8. The Y4o (or lines) are imitative representations of this. The Hsiang, or emblematic figures, are pictorial representations of the same. 9. The movements of the lines and figures take place (at the hand of the operator), and are unseen; the good fortune or ill is seen openly and is beyond. The work to be done appears by the changes; the sympathies of the sages are seen in their explanations. 10. The great attribute of heaven and earth is the giving and maintaining life. What is most precious for the sage is to get the (highest) place— (in which he can be the human representative of heaven and earth). What will guard this position for him? Men. How shall he collect a large population round him? By the power of his wealth. The right administration of that wealth, correct instructions to the people, and prohibitions against wrong-doing ;—these constitute his righteousness. Chapter I, paragraphs 1-10, is an amplification, according to Khung Ying-t4 and the editors of the imperial edition of the present dynasty, of the second chapter of Section i. The latter say that as all the chapters of Section i from the third onwards serve to elucidate chapter 2, so it is with this chapter and all that follow in this Section. The formation of the diagrams, and of their several lines, their indication of good fortune and bad, and the analogy between the processes of nature and the operations of divination, and other kindred subjects, are all touched on. The order of the eight trigrams in paragraph 1, is &Aien, tui, 382 THE APPENDIXES. SECT. IT. Chapter II. 11. Anciently, when P4o-hst had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the
2He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the It, 44n, sun, khan, kan, khwan. The three lines of each are emblematic,—the first of heaven, the second of man, the third of earth. This is the most likely explanation of hsiang, ‘the emblems’ or ‘similitudes’ here. Why the maker—‘sages’—stopt at sixty-four figures, of six lines each, is a question that cannot be answered. Paragraph 2. Of course it was a great delusion to suppose that the changes of lines consequent on divination could be so connected with the movements of life as to justify the characterising them as good or evil, or afford any guidance in the ordering of conduct. Paragraph 4. Who can tell ‘the requirements of the time’ amid the complexity of the phenomena of nature or the ever-varying events of human experience and history? The wiser men are, the more correct will be their judgments in such matters; but is there any reason for trusting to divination about them? Paragraphs 5, 6. It is difficult to say what is ‘the exact rule’ intended here; unless it be that the factors in every movement shall act according to their proper nature. The Khang-hst editors say :—‘We see the good sometimes meeting with misfortune, and the bad with good fortune; but such is not the general rule.’ ‘The lessons that heaven and earth give forth’ are those concerning the method of their operation as stated in paragraph 7, and more fully in 6, 7, 8 of Section i. What is said in paragraph 10 is striking and important, and in harmony with the general strain of Confucian teaching ;—as in the Great Learning, chapter 10, and many other places; but I fail to see its appropriateness in its present place in the Yi. CHAP. 2. APPENDIX III. 383 attributes of the spirit-like and intelligent (operations working secretly), and to classify the qualities of the myriads of things. 12. He invented the making of nets of various kinds by knitting strings, both for hunting and fishing. The idea of this was taken, probably, from Lt (the third trigram, and thirtieth hexagram). 13. On the death of P4o-hst, there arose Sh&nnang (in his place). He fashioned wood to form the share, and bent wood to make the ploughhandle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Yt (the fortysecond hexagram). 14. He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram).
314. He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram). 15. After the death of Shan-nang, there arose Hwang Tt, Y4o, and Shun. They carried through the (necessarily occurring) changes, so that the people did (what was required of them) without being wearied; yea, they exerted such a spirit-like transformation, that the people felt constrained to approve their (ordinances) as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that ‘these (sovereigns) were helped by Heaven; they had good fortune, and their every movement was advantageous. Hwang Ti, Y4o, and Shun (simply) wore their upper and 384 THE APPENDIXES. SECT. Il. lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, from Ahien and KhwaAn (the first and eighth trigrams, or the first and second hexagrams). 16. They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken, probably, from HwaAn (the fifty-ninth hexagram). 17. They used oxen (in carts) and yoked horses (to chariots), thus providing for the carriage of what was heavy, and for distant journeys,—thereby benefiting all under the sky. The idea of this was taken, probably, from Sui (the seventeenth hexagram). 18. They made the (defence of the) double gates, and (the warning of) the clapper, as a preparation against the approach of marauding visitors. The idea of this was taken, probably, from Yii (the sixteenth hexagram). 19. They cut wood and fashioned it into pestles ; they dug in the ground and formed mortars. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Hsido Kwo (the sixty-second hexagram). 20. They bent wood by means of string so as to form bows, and sharpened wood so as to make arrows. This gave the benefit of bows and arrows, and served to produce everywhere a feeling of awe. CHAP. 2, APPENDIX III. 385 The idea of this was taken, probably, from Khwei (the thirty-eighth hexagram). 21. In the highest antiquity they made their homes (in winter) in caves, and (in summer) dwelt in the open country. In subsequent ages, for these the sages substituted houses, with the ridgebeam above and the projecting roof below, as a provision against wind and rain. The idea of this was taken, probably, from T4 A wang (the thirtyfourth hexagram).
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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