Text of Confucianism Part 02

Author(s): James Legge
Publisher: Oxford

Page 44

CH. 11.
INTRODUCTION.
17
I have thus endeavoured to indicate how the lineal figures were formed, and the principal rules laid down for the interpretation of them. The details are wearying, but my position is like that of one who is called on to explain an important monument of architecture, very bizarre in its conception and execution. A plainer, simpler structure might have answered the purpose better, but the architect had his reasons for the plan and style which he adopted. If the result of his labours be worth expounding, we must not grudge the study necessary to detect his processes of thought, nor the effort and time required to bring the minds of others into sympathy with his.
My own opinion, as I have intimated, is, that the second account of the origin of the trigrams and hexagrams is the true one. However the idea of the whole and divided lines arose in the mind of the first framer, we must start from them; and then, manipulating them in the manner described, we arrive, very easily, at all the lineal figures, and might proceed to multiply them to billions. We cannot tell who devised the third account of their formation from the map or scheme on the dragon-horse of the Yellow River! Its object, no doubt, was to impart a supernatural character to the trigrams and produce a religious veneration for them. It may be doubted whether the scheme as it is now fashioned be the correct one,--such as it was in the Kau dynasty. The paragraph where it is mentioned, goes on to say— The Lo produced the writing. This writing was a scheme of the same character as the Ho map, but on the back of a tortoise, which emerged from the river Lo, and showed it to the Great Yü, when he was engaged in his celebrated work of draining off the waters of the flood, as related in the Shů. To the hero sage it suggested 'the Great Plan,' an interesting but mystical document of the same classic, 'a Treatise,' according to Gaubil, ‘of Physics, Astrology, Divination, Morals, Politics, and Religion,' the great model for the government of the
Certainly it was not Confucius. See on the authorship of the Appendixes, and especially of Appendix III, in the next chapter.
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