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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In 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). 22. When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around; nor had they any fixed period for mourning. In subsequent ages the sages substituted for these practices the inner and outer coffins. The idea of this was taken, probably, from T4 Kwo (the twenty-eighth hexagram). 23. In the highest antiquity, government was carried on successfully by the use of knotted cords (to preserve the memory of things). In subsequent ages the sages substituted for these written characters and bonds. By means of these (the doings of) all the officers could be regulated, and (the affairs of) all the people accurately examined. The idea of this was taken, probably, from Kwai (the forty-third hexagram). Chapter II, paragraphs 11-23, treats of the progress of civilisation in China, and how the great men of antiquity who led the way in the various steps of that progress were guided by the Yf. Only five of these are mentioned ;—the first, Fa-hs?, the beginning of whose reign, according to the least unlikely of the chronological accounts, must be placed in the 34th century B.c., while Shun’s [16] cc 386 THE APPENDIXES. SECT. It, Chapter III. 24. Therefore what we call the Yi is (a collection of) emblematic lines. They are styled emblematic as being resemblances. reign ended in sB.c. 2203. The time embraced in this chapter therefore is about twelve centuries and a half. But the writer gives his own opinion that the various discoveries and inventions mentioned were suggested to their authors by certain hexagrams of the Yi. The most commonly received view, however, is that Ff-hst had only the eight trigrams, and that the multiplication of them to the 64 hexagrams was the work of king Wan, fully a thousand years later than Shun. This is the view of the editors of the imperial Yf. If it be contended that Ff-hst himself multiplied his trigrams, and gave their names to the resulting hexagrams, how could he have wrapped up in them the intimations of discoveries which were not made till many centuries after his death? The statements in the chapter cannot be received as historical. It came from another hand, and not from Confucius himself. The writer or compiler gives the legends current about the various inventions of his time. The making of the trigrams is placed first of all to do honour to the Yi. The account of it is different from that given in paragraph 73 of the former Section, and we hear nothing of the Ho map or Lo writing.
2The making of the trigrams is placed first of all to do honour to the Yi. The account of it is different from that given in paragraph 73 of the former Section, and we hear nothing of the Ho map or Lo writing. Paragraph 11. Pao-hsf here and in 13 is the same as Ff-hsf. As P4o is written here, there is no meaning in it; but another character Phéo (Fei) is more common, and Phao-hst would mean the inventor of the kitchen and cookery. This was the first step towards civilisation, and was appropriately followed by the bunting and fishing—both by means of nets—in paragraph 12. Paragraphs 13, 14 celebrate the work of Shan-nang, ‘the marvellous or spirit-like husbandman.’ There was no metal about the primitive plough. The market for the exchange of commodities, without the use of coin, was an important advance. The invention of the robes, or of dress, mentioned in paragraph 15, would seem to show that previously men had been in a very rude state. The passage indicates, however, the courtesies and proprieties of social life, in which dress plays an important part, and which now began to be organised. The infant navigation in paragraph 16 was as little indebted to the use of metal as the agriculture of 13. Paragraphs 17 and 18 show that in those primitive times there CHAP. 3s APPENDIX III. 387 25. What we call the Thwan (or king Wan’s explanations) are based on the significance (of each hexagram as a whole). 26. We call the lines (of the figures) Y4o from their being according to the movements taking place all under the sky. 27. In this way (we see) the rise of good fortune and evil, and the manifestation of repentance and regret. were already the practices of rapine and war. ‘The double gates’ were those of the city wall, and of the enclosed suburb. The clapper may still be heard all over China. Bows and arrows, however, came rather later, as in 20. I suppose ‘the sages’ in paragraphs 21, 22, 23 refer generally to the great names mentioned in the previous chapters; nor can we define the distinction in the writer or compiler’s mind between ‘antiquity’ and ‘the highest antiquity.’ Compare what is said on the rise of the coffin in 22 with Mencius’ remarks on the same subject in Book III, ii, 5. 4. He would hardly have expressed himself as he did, if he had been familiar with this text. The invention of written characters is generally ascribed to Ff-hsf. Paragraph 23 does not say so, but the inventor is said to have been a sage of a subsequent age to the time of ‘high antiquity.’ That ‘high antiquity’ must stretch back very far. Chapter III, paragraphs 24-27, treats of the Yf as made up of figurative diagrams, which again are composed of lines ever changing, in accordance with the phenomena of nature and human experience, while to the resulting figures their moral character and providential issues are appended by the sages. It may be regarded as an epitome of chapter 2 in Section i.
3It may be regarded as an epitome of chapter 2 in Section i. Paragraph 24. It is observed by the editors of the imperial edition that a chapter should not begin with a ‘therefore;’ and they are inclined to agree with many critics who would enter this as the last paragraph of the preceding chapter. In that case it would be a summing-up of the concluding sentences of the different paragraphs, the truth and genuineness of which are deservedly suspected. The characters for ‘therefore,’ however, are very loosely used in these Appendixes.—The lines, as they were intended by cc2 388 THE APPENDIXES, SECT. II. Chapter IV. 28. In the Yang trigrams (or those of the undivided line) there are more of the Yin lines, and in the Yin trigrams (or those of the divided line) there are more of the Yang lines. 29. What is the cause of this? It is because the Yang lines are odd (or made by one stroke), and the Yin lines are even (or made by two strokes). 30. What (method of) virtuous conduct is thus intimated? In the Yang trigrams we have one ruler, and two subjects,—suggesting the way of the superior man. In the Yin trigrams we have two rulers, and one subject,—suggesting the way of the small man. Ff-hsi, were emblematic ; and they are still more so, as interpreted by the duke of Kau. Meanings are drawn from the figures that resemble or illustrate principles in the subjects to which they are applied. Paragraph 25. The character rendered ‘the significance’ means materials, and is illustrated by reference to all the different materials out of which a house is composed. So there are half-a-dozen things about the diagrams, their lineal structure, emblematic intention, their attributes, &c., out of which their interpretation is fashioned. Paragraph 26. E.g. an undivided line may appear in an odd place, which is right, or in an even place, which is wrong ; and the case is the opposite with the divided lines. But what has this to do with the right or wrong of the events divined about? Chapter IV, paragraphs 28-30. Of the distinction of the trigrams into Yang and Yin. The trigrams that contain only one undivided line—4&n (=), khan (==), and kin (=="==)— are called Yang. The undivided line is called ‘the lord’ in them. It is just the opposite with the Yin trigrams, in which there are two undivided lines, and one divided, —sun (===), li (=), and tui ===). These together constitute the ‘six children,’ or ‘ three CHAP. 5. APPENDIX III. 389 Chapter V. 31. It is said in the Yt, ‘Full of anxious thoughts you go and come; (only) friends will follow you and think with you.’ The Master said:—‘In all (the processes taking place) under heaven, what is there of thinking ? what is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking ? what is there of anxious scheming ?’
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.
1In 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). 22. When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around; nor had they any fixed period for mourning. In subsequent ages the sages substituted for these practices the inner and outer coffins. The idea of this was taken, probably, from T4 Kwo (the twenty-eighth hexagram). 23. In the highest antiquity, government was carried on successfully by the use of knotted cords (to preserve the memory of things). In subsequent ages the sages substituted for these written characters and bonds. By means of these (the doings of) all the officers could be regulated, and (the affairs of) all the people accurately examined. The idea of this was taken, probably, from Kwai (the forty-third hexagram). Chapter II, paragraphs 11-23, treats of the progress of civilisation in China, and how the great men of antiquity who led the way in the various steps of that progress were guided by the Yf. Only five of these are mentioned ;—the first, Fa-hs?, the beginning of whose reign, according to the least unlikely of the chronological accounts, must be placed in the 34th century B.c., while Shun’s [16] cc 386 THE APPENDIXES. SECT. It, Chapter III. 24. Therefore what we call the Yi is (a collection of) emblematic lines. They are styled emblematic as being resemblances. reign ended in sB.c. 2203. The time embraced in this chapter therefore is about twelve centuries and a half. But the writer gives his own opinion that the various discoveries and inventions mentioned were suggested to their authors by certain hexagrams of the Yi. The most commonly received view, however, is that Ff-hst had only the eight trigrams, and that the multiplication of them to the 64 hexagrams was the work of king Wan, fully a thousand years later than Shun. This is the view of the editors of the imperial Yf. If it be contended that Ff-hst himself multiplied his trigrams, and gave their names to the resulting hexagrams, how could he have wrapped up in them the intimations of discoveries which were not made till many centuries after his death? The statements in the chapter cannot be received as historical. It came from another hand, and not from Confucius himself. The writer or compiler gives the legends current about the various inventions of his time. The making of the trigrams is placed first of all to do honour to the Yi. The account of it is different from that given in paragraph 73 of the former Section, and we hear nothing of the Ho map or Lo writing.
2The making of the trigrams is placed first of all to do honour to the Yi. The account of it is different from that given in paragraph 73 of the former Section, and we hear nothing of the Ho map or Lo writing. Paragraph 11. Pao-hsf here and in 13 is the same as Ff-hsf. As P4o is written here, there is no meaning in it; but another character Phéo (Fei) is more common, and Phao-hst would mean the inventor of the kitchen and cookery. This was the first step towards civilisation, and was appropriately followed by the bunting and fishing—both by means of nets—in paragraph 12. Paragraphs 13, 14 celebrate the work of Shan-nang, ‘the marvellous or spirit-like husbandman.’ There was no metal about the primitive plough. The market for the exchange of commodities, without the use of coin, was an important advance. The invention of the robes, or of dress, mentioned in paragraph 15, would seem to show that previously men had been in a very rude state. The passage indicates, however, the courtesies and proprieties of social life, in which dress plays an important part, and which now began to be organised. The infant navigation in paragraph 16 was as little indebted to the use of metal as the agriculture of 13. Paragraphs 17 and 18 show that in those primitive times there CHAP. 3s APPENDIX III. 387 25. What we call the Thwan (or king Wan’s explanations) are based on the significance (of each hexagram as a whole). 26. We call the lines (of the figures) Y4o from their being according to the movements taking place all under the sky. 27. In this way (we see) the rise of good fortune and evil, and the manifestation of repentance and regret. were already the practices of rapine and war. ‘The double gates’ were those of the city wall, and of the enclosed suburb. The clapper may still be heard all over China. Bows and arrows, however, came rather later, as in 20. I suppose ‘the sages’ in paragraphs 21, 22, 23 refer generally to the great names mentioned in the previous chapters; nor can we define the distinction in the writer or compiler’s mind between ‘antiquity’ and ‘the highest antiquity.’ Compare what is said on the rise of the coffin in 22 with Mencius’ remarks on the same subject in Book III, ii, 5. 4. He would hardly have expressed himself as he did, if he had been familiar with this text. The invention of written characters is generally ascribed to Ff-hsf. Paragraph 23 does not say so, but the inventor is said to have been a sage of a subsequent age to the time of ‘high antiquity.’ That ‘high antiquity’ must stretch back very far. Chapter III, paragraphs 24-27, treats of the Yf as made up of figurative diagrams, which again are composed of lines ever changing, in accordance with the phenomena of nature and human experience, while to the resulting figures their moral character and providential issues are appended by the sages. It may be regarded as an epitome of chapter 2 in Section i.
3It may be regarded as an epitome of chapter 2 in Section i. Paragraph 24. It is observed by the editors of the imperial edition that a chapter should not begin with a ‘therefore;’ and they are inclined to agree with many critics who would enter this as the last paragraph of the preceding chapter. In that case it would be a summing-up of the concluding sentences of the different paragraphs, the truth and genuineness of which are deservedly suspected. The characters for ‘therefore,’ however, are very loosely used in these Appendixes.—The lines, as they were intended by cc2 388 THE APPENDIXES, SECT. II. Chapter IV. 28. In the Yang trigrams (or those of the undivided line) there are more of the Yin lines, and in the Yin trigrams (or those of the divided line) there are more of the Yang lines. 29. What is the cause of this? It is because the Yang lines are odd (or made by one stroke), and the Yin lines are even (or made by two strokes). 30. What (method of) virtuous conduct is thus intimated? In the Yang trigrams we have one ruler, and two subjects,—suggesting the way of the superior man. In the Yin trigrams we have two rulers, and one subject,—suggesting the way of the small man. Ff-hsi, were emblematic ; and they are still more so, as interpreted by the duke of Kau. Meanings are drawn from the figures that resemble or illustrate principles in the subjects to which they are applied. Paragraph 25. The character rendered ‘the significance’ means materials, and is illustrated by reference to all the different materials out of which a house is composed. So there are half-a-dozen things about the diagrams, their lineal structure, emblematic intention, their attributes, &c., out of which their interpretation is fashioned. Paragraph 26. E.g. an undivided line may appear in an odd place, which is right, or in an even place, which is wrong ; and the case is the opposite with the divided lines. But what has this to do with the right or wrong of the events divined about? Chapter IV, paragraphs 28-30. Of the distinction of the trigrams into Yang and Yin. The trigrams that contain only one undivided line—4&n (=), khan (==), and kin (=="==)— are called Yang. The undivided line is called ‘the lord’ in them. It is just the opposite with the Yin trigrams, in which there are two undivided lines, and one divided, —sun (===), li (=), and tui ===). These together constitute the ‘six children,’ or ‘ three CHAP. 5. APPENDIX III. 389 Chapter V. 31. It is said in the Yt, ‘Full of anxious thoughts you go and come; (only) friends will follow you and think with you.’ The Master said:—‘In all (the processes taking place) under heaven, what is there of thinking ? what is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking ? what is there of anxious scheming ?’
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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