{section "The Appendixes"}

{section "Appendix I"}

{file "Section I" "icap1-1.htm"}

{p. 213}

THE APPENDIXES

APPENDIX I

Treatise on the Thwan{fr. 1}, or king Wän's Explanations of the entire Hexagrams

SECTION I

{fr. I}. 1. Vast is the 'great and originating (power)' indicated by Khien! All things owe to it their beginning:--it contains all the meaning belonging to (the name) heaven.

2. The clouds move and the rain is distributed; the various things appear in their developed forms.

3. (The sages) grandly understand (the connexion between) the end and the beginning, and how (the indications of) the six lines (in the hexagram) are accomplished, (each) in its season. (Accordingly) they mount (the carriage) drawn by those six dragons at the proper times, and drive through the sky.

4. The method of Khien is to change and transform, so that everything obtains its correct nature as appointed (by the mind of Heaven); and (thereafter the conditions of) great harmony are preserved in union. The result is 'what is advantageous, and correct and firm.

5. (The sage) appears aloft, high above all things, and the myriad states all enjoy repose.

{fn. 1. The name Thwan, and the meaning of the character so-called, are sufficiently established. The Thwan are king Wän's explanations of the entire hexagrams. It seems impossible now to {footnote p. 214} ascertain how the character arose, and how it was named Thwan. The treatise on the Thwan is ascribed to Confucius; and I have considered in the Introduction, {pr. 30}, whether the tradition to this effect may to any extent be admitted.}

{p. 214}

{fr. II}. 1. Complete is the 'great and originating (capacity)' indicated by Khwän! All things owe to it their birth;--it receives obediently the influences of Heaven.

2. Khwän, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of Khien). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development.

3. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm:--such is the course of the superior man.

{fn. I. The hexagram Khien is made up of six undivided lines, or of the trigram Khien, Fû-hsî's symbol for heaven, repeated. The Thwan does not dwell upon this, but starts, in its exposition, from the word 'heaven,' supposing that the hexagram represented all the meaning which had ever been intended by that term. In paragraphs 1, 2, 4 the four attributes in Wän's Text (2 being occupied with the second, though it is not expressly named) are illustrated by the phenomena taking place in the physical world.

In paragraphs 3 and 5, the subject is the sage. He is not named indeed; and Khung Ying-tâ (A. D. 574-648) does not introduce him till paragraph 5, when the meaning necessitates the presence of a human agent, who rules in the world of men as heaven does in that of nature. The 'connexion between the end and the beginning,' which he sees, is that of cause and effect in the operations of nature and the course of human affairs. The various steps in that course are symbolised by the lines of the hexagram; and the ideal sage, conducting his ideal government, taking his measures accordingly, is represented as driving through the sky in a carriage drawn by six dragons. Kû Hsî extravagantly says that 'the sage is Heaven, and Heaven is the sage;' but there is nothing like this in the text.}

{p. 215}

4. 'If he take the initiative, he goes astray:'--he misses, that is, his proper course. 'If he follow,' he is docile, and gets into his regular (course). 'In the south-west he will get friends:'--he will be walking with those of his own class. 'In the north-east he will lose friends:'--but in the end there will be ground for congratulation.

5. 'The good fortune arising from resting in firmness' corresponds to the unlimited capacity of the earth.

{fr. III}. 1. In Kun we have the strong (Khien) and the weak (Khwän) commencing their intercourse, and difficulties arising.

2. Movement in the midst of peril gives rise to 'great progress and success, (through) firm correctness.'

3. By the action of the thunder and rain, (which

{fn. II. As the writer in expounding the Thwan of hexagram 1 starts from the word 'heaven,' so here he does so from the symbolic meaning attached to 'earth.' What I have said on the Text about the difference with which the same attributes are ascribed to Khien and Khwän, appears clearly in paragraph 1. It is the difference expressed by the words that I have supplied,--'power' and 'capacity.' Khien originates; Khwän produces, or gives birth to what has been originated.

The 'penetrating,' or developing ability of Khwän, as displayed in the processes of growth, is the subject of paragraph 2. 'The brightness' refers to the beauty that shines forth in the vegetable and animal worlds.

Paragraph 3 treats of the symbol of the 'mare,' to lead the mind to the course of 'the superior man,' the good and faithful minister and servant.

See the note, corresponding to paragraph 4, on the Text. 'Resting in firmness' is the normal course of Khwän. Where it is pursued, the good effect will be great, great as the unlimited capacity of the earth.}

{p. 216}

are symbols of Kän and Khan), all (between heaven and earth) is filled up. But the condition of the time is full of irregularity and obscurity. Feudal princes should be established, but the feeling that rest and peace have been secured should not be indulged (even then).

{fr. IV}. 1. In Mäng we have (the trigram for) a mountain, and below it that of a rugged defile with a stream in it. The conditions of peril and arrest

{fn. III. Kun is made up of the trigrams Kän and Khan; but according to the views on king Wän's arrangement of the trigrams, as set forth especially in Appendix V, chap. 14, the six others come from Khien and Khwän, and are said to be their children. On the first application of Khwän to Khien, there results Kän, the first line of Khien taking the place of the last of Khwän; and on the second application, there results Khan, the middle line of Khien taking the place of that of Khwän. McClatchie renders here:--'The Thun (Kun) diagram represents the hard and the soft (air) beginning to have sexual intercourse, and bringing forth with suffering!' But there is nothing in the Yî, from the beginning to the end, to justify such an interpretation. Nor do I see how, from any account of the genesis by the component trigrams, the idea of the result as signifying a state of difficulty and distress can be readily made out.

In paragraph 2 there is an attempt from the virtues or attributes assigned to the trigrams to make out the result indicated in the Thwan. To move and excite is the quality of Kän; perilousness is the quality of Khan. The power to move is likely to produce great effects; to do this in perilous and difficult circumstances requires firmness and correctness. But neither is this explanation very satisfactory.

The first part of paragraph 3 depicts a condition of trouble and disorder in the natural world occasioned by the phenomena that are symbols of the significance of Kän and Khan; but this is symbolical again of the disorder and distress, political and social, characteristic of the time. Good princes throughout the nation would help to remedy that; but the supreme authority should not resign itself to indifference, trusting to them.}

{p. 217}

of progress (suggested by these) give (the idea in) Mäng.

2. 'Mäng indicates that there will be progress and success:'--for there is development at work in it, and its time of action is exactly what is right. 'I do not seek the youthful and inexperienced; he seeks me:'--so does will respond to will. 'When he shows (the sincerity that marks) the first recourse to divination, I instruct him:'--for possessing the qualities of the undivided line and being in the central place, (the subject of the second line thus speaks). 'A second and third application create annoyance, and I do not instruct so as to create annoyance:'--annoyance (he means) to the ignorant.

(The method of dealing with) the young and ignorant is to nourish the correct (nature belonging to them);--this accomplishes the service of the sage.

{fn. IV. The trigram Kän has for its symbol in the natural world a mountain, which stands up frowningly, and stops or arrests the progress of the traveller. Stoppage, understood sometimes actively, and sometimes passive]y, is called the virtue or attribute indicated by it. Khan, as I said on {pr. 32}, has water for its symbol, and especially in the form of rain. Here, however, the water appears as a stream in a difficult defile, such as ordinarily appears on an approach to a mountain, and suggesting perilousness as the attribute of such a position. From the combination of these symbols and their attributes the writer thinks that he gets the idea of the character (not the entire hexagram) Mäng, as symbolical of ignorance and inexperience. See on 'the Great Symbolism' below.

Down to the last sentence of paragraph 2, all that is said is intended to show how it is that the figure indicates progress and success. The whole representation is grounded on the undivided line's being in the central place. It is the symbol of active effort for the teaching of the ignorant in the proper place and time; this being responded to by the divided fifth line, representing the ignorance to be taught as docile, 'will responds to will.' But the {footnote p. 218} subject of line 2 requires sincerity in the applicant for instruction, and feels that he must make his own teaching acceptable, and agreeable. All this serves to bring out the idea of progress and success.

Then finally in the young and ignorant there is 'a correct nature,' a moral state made for goodness. The efficient teacher directing his efforts to bring out and nourish that, the progress and success will be 'great;' the service done will be worthy of 'a sage.'}

{p. 218}

{fr. V}. 1. Hsü denotes waiting. (The figure) shows peril in front; but notwithstanding the firmness and strength (indicated by the inner trigram), its subject does not allow himself to be involved (in the dangerous defile);--it is right he should not be straitened or reduced to extremity.

2. When it is said that, 'with the sincerity declared in Hsü, there will be brilliant success, and with firmness there will be good fortune,' this is shown by the position (of the fifth line) in the place assigned by Heaven, and its being the correct position for it, and in the centre. 'It will be advantageous to go through the great stream;'--that is, going forward will be followed by meritorious achievement.

{fn. V. Hsü is composed of Khien, having the quality of strength, and of Khan, having the quality of perilousness. Thc strong one might readily dare the peril, but he restrains himself and waits. This is the lesson of the hexagram,--the benefit of action well considered, of plans well matured.

The fifth line, as we have observed more than once already, is the place of honour, that due to the ruler or king. It is here called 'the Heavenly or Heaven-given seat, 'the meaning of which expression is clear from its occurrence in the Shih, III, i, ode 2. 1. Five is an odd number, and the fifth is therefore the 'correct' place for an undivided line; it is also the central place of the trigram, indicating. how its occupant is sure to walk in the due mean. See further the notes on the Text, {pr. 68}.}

{p. 219}

{fr. VI}. 1. The upper portion of Sung is (the trigram representing) strength, and the lower (that representing) peril. (The coming together of) strength and peril gives (the idea in) Sung.

2. 'Sung intimates how, though there is sincerity in one's contention, he will yet meet with opposition and obstruction; but if he cherish an apprehensive caution, there will be good fortune:'--a strong (line) has come and got the central place (in the lower trigram).

'If he must prosecute the contention to the (bitter) end, there will be evil:'--contention is not a thing to be carried on to extremity.

'It will be advantageous to meet with the great man:'--what he sets a value on is the due mean, and the correct place.

'It will not be advantageous to cross the great stream:'--one (attempting to do so) would find himself in an abyss.

{fn. VI. Paragraph 1 here is much to the same effect as the first sentence in the notes on the Thwan of the Text. It is said, 'Strength without peril would not produce contention; peril without strength would not be able to contend.'

2. 'A strong line has come and got the central place:'--this sentence has given rise to a doctrine about the changes of trigrams and hexagrams, which has obscured more than anything else the interpretation of the Yî. Where has the strong second line come from? From a hundred critics we receive the answer,--'From Tun ({img hex111000}).' The reader will see that if the second and third lines of the lower trigram there be made to change places, there results {img hex111010} or Sung. The doctrine of changing the figures by the manipulation of the stalks did spring up between the time of Wän and his son and that of the composition of the Appendixes; but there is no trace of it in the real Text of the Yî; and it renders any scheme for the interpretation of the figures impossible. The {footnote p. 220} editors of the imperial Yî allow this, and on the present passage discard the doctrine entirely, referring to the language of the Thwan on hexagrams 11 and 12 as fatal to it. See the notes there, and the Introduction, pp. 11-16. 'A strong line has come' is to be taken as equivalent simply to a strong line is there.'

What 'the great man sets a value on being the due mean and the correct place,' his decision in any matter of contention is sure to be right.}

{p. 220}

{fr. VII}. 1. (The name) Sze describes the multitude (of the host). The 'firmness and correctness' (which the hexagram indicates) refer to (moral) correctness (of aim). When (the mover) is able to use the multitude with such correctness, he may attain to the royal sway.

2. There is (the symbol of) strength in the centre (of the trigram below), and it is responded to (by its proper correlate above). The action gives rise to perils, but is in accordance (with the best sentiments of men). (Its mover) may by such action distress all the country, but the people will follow him;--there will be good fortune, and what error should there be?

{fr. VIII}. 1. 'Pî indicates that there is good fortune:'--(the name) Pî denotes help; (and we see in the figure) inferiors docilely following (their superior).

{fn. VII. That 'multitude' is given here as if it were the meaning of the name Sze arose, probably, from there being but one undivided line in the figure. That is the symbol of the general, all the other lines, divided, suggest the idea of a multitude obedient to his orders. The general's place in the centre of the lower trigram, with the proper correlate in line 5, suggests the idea of firmness and correctness that dominates in the hexagram. But in the last sentence it is the ruler, and not the general of the host, who is the subject. Compare what is said of him with Mencius, I, i, chap. 3; ii, chap. 5, &c.

{footnote p. 221}

'Perilousness' is the attribute of Khan, the lower trigram, and 'docility,' or 'accordance with others,' that of Khwän, the upper. War is like 'poison' to a country, injurious, and threatening ruin to it, and yet the people will endure and encounter it in behalf of the sovereign whom they esteem and love.}

{p. 221}

2. 'Let (the principal party intended in it) reexamine himself, (as if) by divination, whether his virtue be great, unintermitting, and firm;--if it be so, there will be no error:--all this follows from the position of the strong line in the centre (of the upper trigram). 'Those who have not rest will come to him:'--high and low will respond to its subject. 'With those who are (too) late in coming it will be ill:'--(for them) the way (of good fortune here indicated) has been exhausted.

{fr. IX}. 1. In Hsiâo Khû the weak line occupies its (proper) position, and (the lines) above and below respond to it. Hence comes the name of Hsiâo Khû (Small Restraint).

2. (It presents the symbols of) strength and flexibility. Strong lines are in the central places, and the will (of their subjects) will have free course. Thus it indicates that there will be progress and success.

3. 'Dense clouds but no rain' indicate the movement (of the strong lines) still going forward. The

{fn. VIII. There is some error in the text here,--as all the critics acknowledge. I have adopted the decision of Kû Hsî, which by a very small change makes the whole read consistently, and in harmony with other explanations of the Thwan. 'The inferiors' are the subjects of all the other lines gathering round their superior, represented in the fifth line.

'The way has been exhausted:'--they do not seek to promote and enjoy union till it is too late. The sentiment is the same as that in the lines of Shakespeare about the tide in the affairs of men.}

{p. 222}

'Commencing at our western border' indicates that the (beneficial) influence has not yet been widely displayed.

{fr. X}. 1. In Lî we have (the symbol of) weakness treading on (that of) strength.

2. (The lower trigram) indicates pleasure and satisfaction, and responds to (the upper) indicating strength. Hence (it is said), 'He treads on the tail of a tiger, which does not bite him; there will be progress and success.'

3. (The fifth line is) strong, in the centre, and in

{fn. IX. The weak line' is said to occupy 'its proper position,' because it is in the fourth,--an even place. The 'responding' on the part of all the other lines above and below is their submitting to be restrained by it; and this arises simply from the meaning which king Wän chose to attach to the hexagram.

But the restraint can only be small. The attributes of the two parts of the figure do not indicate anything else. The undivided line represents vigour and activity, and such a line is in the middle of each trigram. There cannot but be progress and success.

It is not easy to explain the symbolism of the last paragraph in harmony with the appended explanations. What Khäng-|8ze|, Wang Fäng, and other scholars say is to this effect:--Dense clouds ought to give rain. That they exist without doing so, shows the restraining influence of the hexagram to be still at work. But the other and active influence is, according to the general idea of the figure, continuing in operation;--there will be rain ere long. And this was taking place in the western regions subject to the House of Kâu, which still was only a fief of Shang. It was not for the inferior House to rule the superior. Kâu was for a time restrained by Shang. Let their positions be reversed by Kâu superseding Shang, and the rain of beneficent government would descend on all the kingdom. This seems to be the meaning of the paragraph. This is the answer to the riddle of it. Confucius, in his treatise on the Thwan, hints at it, but no Chinese critic has the boldness to declare it fully.}

{p. 223}

its correct place. (Its subject) occupies the God-(given) position, and falls into no distress or failure;--(his) action will be brilliant.

{fr. XI}. 'The little come and the great gone in Thâi, and its indication that there will be good fortune with progress and success' show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (trigram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of

{fn. X. '(The symbol of) weakness' in paragraph 1, according to Wang Shän-|8ze| (Yüan dynasty), is line 3, urged by the two strong lines below, and having to encounter the three strong lines above. Hû Ping-wan (also of the Yüan dynasty) says that the whole of the lower trigram, Tui, partaking of the yin nature, is the symbol of weakness, and the whole of Khien that of strength. The Keh-Kung editors say that, to get the full meaning, we must hold both views.

Paragraph 2 has been sufficiently explained on the Thwan itself.

Paragraph 3 has also been explained; but there remains something to be said on the Chinese text for 'occupies the God-given position,' or, literally, 'treads on the seat of Tî.' Canon McClatchie has--'The imperial throne is now occupied.' I think that 'the seat of Tî' is synonymous with 'the seat of Heaven,' in paragraph 2 of this treatise on hexagram 5. If Confucius, or whoever was the writer, had before him the phrase as it occurs in the Shû, I, 12, the force of Tî will depend on the meaning assigned to it in that part of the Shû. That the fifth line occupies the place of authority is here the only important point.}

{p. 224}

the superior man appears increasing, and that of the small man decreasing.

{fr. XII}. 'The want of good understanding between the (different classes of) men in Phî, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come:'--all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing.

{fn. XI. There is nothing to be said on the explanation of the Thwan here beyond what has been noticed on the different paragraphs of the Text. Canon McClatchie translates:--'The Thwan means that Heaven and Earth have now conjugal intercourse with each other .... and the upper and lower (classes) unite together.' But in both clauses the Chinese characters are the same. Why did he not go on to say--'the upper and lower classes have conjugal intercourse together;' or rather, why did he not dismiss, the idea of such intercourse from his mind altogether? Why make the Yî appear to be gross, when there is not the shadow of grossness in it? The paragraph here well illustrates how the ruling idea in all the antinomies of the Yî is that of authority and strength on the one side, and of inferiority and weakness on the other.}

{fn. XII. All the symbolism here springs from the trigram Khwän occupying in the figure the inner or lower place, and Khien the outer or upper. It is for the inner trigram to take the initiative; {footnote p. 225} but how can earth (symbolised by Khwän) take the place of heaven (symbolised by Khien)? As in nature it is heaven that originates and not earth, so in a state the upper classes must take the initiative, and not the lower.}

{p. 225}

{fr. XIII}. 1. In Thung Zän the weak (line) has the place (of influence), the central place, and responds to (the corresponding line in) Khien (above); hence comes its name of Thung Zän (or 'Union of men').

2. Thung Zän says:--

3. The language, 'Thung Zän appears here (as we find it) in (the remote districts of) the country, indicating progress and success, and that it will be advantageous to cross the great stream,' is moulded by its containing the strength (symbolled) in Khien. (Then) we have (the trigram indicating) elegance and intelligence, supported by (that indicating) strength; with the line in the central, and its correct, position, and responding (to the corresponding line above):--(all representing) the correct course of the superior man. It is only the superior man who can comprehend and affect the minds of all under the sky.

{fr. XIV}. 1. In Tâ Yû the weak (line) has the place of honour, is grandly central, and (the strong lines) above and below respond to it. Hence comes its name of Tâ Yû (Having what is Great).

{fn. XIII. To understand the various points in this commentary, it is only necessary to refer to the Text of the hexagram. The proper correlate of line 2 is line 5, and I have said therefore that it 'responds to (the corresponding line in) Khien.' The editors of the Khang-hsî edition, however, would make the correlate to it all the lines of Khien, as being more agreeable to the idea of union.

I do not think that a second paragraph has been lost. The {footnote p. 226} 'Thung Zän says' is merely a careless repetition of the three concluding characters of paragraph 1.}

{p. 226}

2. The attributes (of its component trigrams) are strength and vigour with elegance and brightness. (The ruling line in it) responds to (the ruling line in the symbol of) heaven, and (consequently) its action is (all) at the proper times. In this way (it is said to) indicate great progress and success.

{fr. XV}. 1. Khien indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act.

2. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it. Thus it is that 'the superior man will have a (good) issue (to his undertakings).'

{fn. XIV. The position in the fifth place indicates the dignity, and its being central, in the centre of the upper trigram, indicates the virtue, of the lord of the figure.

The strength of the lord, moreover, is directed by intelligence and his actions are always at the proper time, like the seasons of heaven.}

{fn. XV. The Thwan on this hexagram was so brief, that the writer here deals generally with the subject of humility, showing how it is valued by heaven and earth, by spirits and by men. The descent of the heavenly influences, and the low position of the earth in paragraph 1, are both emblematic of humility. The heavenly influences have their 'display' in the beauty and fertility of the earth.

The way of heaven is seen, e.g. in the daily declining of the sun, and the waning of the moon after it is full; the way of earth in the fall of the year. On the meaning of 'Spiritual Beings (Kwei Shän),' see the Introduction, pp. {prr. 34}, {prr. 35}. It is difficult to say what idea the writer attached to the name. What he says of man's appreciation of humility is striking, and, I believe, correct.}

{p. 227}

{fr. XVI}. 1. In Yü we see the strong (line) responded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its purposes). (From these things comes) Yü (the Condition of harmony and satisfaction).

2. In this condition we have docile obedience employing movement (for its purposes), and therefore it is so as between heaven and earth;--how much more will it be so (among men) in 'the setting up of feudal princes and putting the hosts in motion!'

3. Heaven and earth show that docile obedience in connexion with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connexion with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yü!

{fn. XVI. What is said in paragraph 1 about the lines has been pointed out in the notes on the Text. 'Obedience' is the attribute of Khwän, the lower trigram, which takes the initiative in the action of the figure; and here makes use of the movement, which is the attribute of Kän, the upper trigram.

I can hardly trace the connexion between the different parts of Paragraph 2. Does it not proceed on the harmony produced by the thunderous explosion between heaven and earth, as declared {footnote p. 227} in Appendix II? Then the analogy between natural phenomena and human and social experiences comes into play.

Paragraph 3 is also tantalising. Why does the writer introduce the subject of punishments and penalties? Are they a consequence of putting the hosts in motion?}

{p. 228}

{fr. XVII}. 1. In Sui we see the strong (trigram) come and place itself under the weak; we see (in the two) the attributes of movement and pleasure:--this gives (the idea of) Sui.

2. 'There will be great progress and success; and through firm correctness no error:'--all under heaven will be found following at such a time.

3. Great indeed are the time and significance indicated in Sui.

{fr. XVIII}. 1. In Kû we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping:--these give the idea of Kû (a Troublous Condition of affairs verging to ruin).

2. 'Kû indicates great progress and success:'--(through the course shown in it), all under heaven, there will be good order. 'There will be advantage in crossing the great stream:'--he who advances will encounter the business to be done. '(He should

{fn. XVII. The trigrams Kän and Tui are distinguished as strong and weak, Kän representing, on king Wän's scheme, 'the eldest son,' and Tui, 'the youngest daughter.' But 'the strong' here may mean the strong line, the lowest in the hexagram. As Wang |3ung|-kwan (Sung dynasty) says:--'The yang and strong line should not be below a yin and weak line, as we find it here. That is, in Sui the high places himself below the low, and the noble below the mean:'--esteeming others higher than himself, and giving the idea of following. Then Kân denotes the production or excitement of motion, and Tui denotes pleasure; and the union of these things suggests the same idea.}

{p. 229}

weigh well, however, the events of) three days before (the turning-point), and those (to be done) three days after it:'--the end (of confusion) is the beginning (of order); such is the procedure of Heaven.

{fr. XIX}. 1. In Lin (we see) the strong (lines) gradually increasing and advancing.

2. (The lower trigram is the symbol of) being pleased, and (the upper of) being compliant. The strong (line) is in the central position, and is properly responded to.

3. 'There is great progress and success, along with firm correctness:'--this is the way of Heaven.

4. 'In the eighth month there will be evil:'--(the advancing power) will decay after no long time.

{fr. XX}. 1. The great Manifester occupies an upper place (in the figure), which consists of (the trigrams

{fn. XVIII. The symbolism here is the opposite of that in Sui. The upper trigram Kän is strong, denoting, according to king Wän, 'the youngest son;' and the lower, Sun, is weak, denoting 'the eldest daughter.' For the eldest daughter to be below the youngest son is eminently correct, and helps to indicate the auspice of great success. The attribute of Sun is pliancy, and that of Kän stoppage or arrest. The feeble pliancy confronted by the arresting mountain gives an idea of the evil state implied in Kû.

'Three days before and after the turning-point' is, literally, three days before and after kiâ,' kiâ being the name of the first of the 'earthly stems' among the cyclical characters. Hence it has the meaning of 'beginning,' and here denotes the turning-point, at which disorder gives place to order. According to 'the procedure of Heaven,' history is a narrative of change, one condition of affairs constantly giving place to another and opposite. 'A kingdom that cannot be moved' does not enter into the circle of Chinese ideas.}

{fn. XIX. See what has been said on the fourth paragraph in pp. {prr. 98}, {prr. 99} on the Text. The other paragraphs need no explanation beyond what appears in the supplemented translation.}

{p. 230}

whose attributes are) docility and flexibility. He is in the central position and his correct place, and thus exhibits (his lessons) to all under heaven.

2. 'Kwan shows its subject like a worshipper who has washed his hands, but not (yet) presented his offerings;--with sincerity and an appearance of dignity (commanding reverent regard):'--(all) beneath look to him and are transformed.

3. When we contemplate the spirit-like way of Heaven, we see how the four seasons proceed without error. The sages, in accordance with (this) spirit-like way, laid down their instructions, and all under heaven yield submission to them.

{fr. XXI}. 1. The existence of something between the jaws gives rise to the name Shih Ho (Union by means of biting through the intervening article).

2. The Union by means of biting through the intervening article indicates 'the successful progress (denoted by the hexagram).'

The strong and weak (lines) are equally divided (in the figure). Movement is denoted (by the lower trigram), and bright intelligence (by the upper); thunder and lightning uniting in them, and having brilliant manifestation. The weak (fifth) line is in

{fn. XX. 'The great Manifester' is the ruler, the principal subject of the hexagram, and represented by line 5, near the top of the figure. In that figure the lower trigram. is Khwän, representing the earth, with the attribute of docility, and the upper is Sun, representing wind, with the attributes of flexibility and penetration. As is the place of line 5, so are the virtues of the ruler.

'The spirit-like way of Heaven' is the invisible and unfathomable agency ever operating by general laws, and with invariable regularity, in what we call nature. Compare with this paragraph, the definition of Shän or Spirit in Appendix III, i, 32; and the doctrine of the agency of God, taught in Appendix VI, 8, 9.}

{p. 231}

the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints.

{fr. XXII}. 1. (When it is said that) Pî indicates that there should be free course (in what it denotes):--

2. (We see) the weak line coming and ornamenting the strong lines (of the lower trigram), and hence (it is said that ornament) 'should have free course.' On the other hand, the strong line above ornaments the weak ones (of the upper trigram), and hence (it is said) that 'there will be little advantage, if (ornament) be allowed to advance (and take the lead).' (This is illustrated in the) appearances that ornament the sky.

3. Elegance and intelligence (denoted by the lower trigram) regulated by the arrest (denoted by the upper) suggest the observances that adorn human (society).

4. We look at the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand how the processes of transformation are accomplished all under heaven.

{fn. XXI. The 'equal division of the strong and weak lines' is seen by taking them in pairs, though the order in the first pair is different from that in the two others. This is supposed to indicate the intelligence of the judgments in the action of the hexagram. Kän, the lower trigram, symbolises movement; Lî, the upper, intelligence. The fifth line's acting in its high position does not intimate the formation of the figure from Yî, the 42nd hexagram, but calls attention to the fact that a weak line is here 'lord of judgment.' This does not seem natural, but the effect is good;--judgment is tempered by leniency.}

{fn. XXII. The first paragraph is either superfluous or incomplete.

The language of paragraph 2 has naturally been pressed into the {footnote p. 232} service of the doctrine of changing the figures by divining manipulation; see {pr. 219}, on paragraph 2 of the Thwan of hexagram 6. But as the Khang-hsî editors point out, 'the weak line coming and ornamenting the two strong ones' simply indicates how substantiality should have the help of ornament, and 'the strong line above (or ascending) and ornamenting the two weak lines' indicates that ornament should be restrained by substantiality. Ornament has its use, but it must be kept in check.--The closing sentence has no connexion with what precedes. Some characters are wanting, to show how the writer passes on to speak of 'the ornamental figures of the sky.' The whole should then be joined on to paragraph 3. The 'figures of the sky' are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, &c. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men, and constitute the transforming lessons of sagely wisdom.}

{p. 232}

{fr. XXIII}. 1. Po denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves).

2. That 'it will not be advantageous to make a movement in any direction whatever' appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies.

{fn. XXIII. 'The symbolic figures in the hexagram' are Khwän, below, the representative of docility, acting as circumstances require; and Kän, the representative of a mountain, which arrests the progress of the traveller. The superior man of the topmost line thus interprets them, and acts accordingly. Yet he is not left without hope. Winter is followed by spring; night is {footnote p. 233} succeeded by day; the moon wanes, and then begins to wax again. So will it be in political life. As we read in the Hebrew prophet Isaiah, 'In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.'}

{p. 233}

{fr. XXIV}. 1. 'Fû indicates the free course and progress (of what it denotes):'--it is the coming back of what is intended by the undivided line.

2. (Its subject's) actions show movement directed by accordance with natural order. Hence 'he finds no one to distress him in his exits and entrances,' and 'friends come to him, and no error is committed.'

3. 'He will return and repeat his proper course; in seven days comes his return:'--such is the movement of the heavenly (revolution).

4. 'There will be advantage in whatever direction movement is made:--the strong lines are growing and increasing.

5. Do we not see in Fû the mind of heaven and earth?

{fr. XXV}. In Wû Wang we have the strong (first) line come from the outer (trigram), and become in the inner trigram lord (of the whole figure); we have (the attributes of) motive power and strength; we have the strong line (of the fifth place) in the

{fn. XXIV. 'The movement of the heavenly revolution' in paragraph 3 has reference to the regular alternations of darkness and light, and of cold and heat, as seen in the different months of the year. Hâu Hsing-kwo (of the Thang dynasty) refers to the expressions in the Shih, I, xv, ode 1, 'the days of (our) first (month), second (month),' &c., as illustrating the use of day for month, as we have it here; but that is to explain what is obscure by what is more so; though I believe, as stated on the Text, that seven days' is here equivalent to 'seven months.'

'The mind of heaven and earth' is the love of life and of all goodness that rules in the course of nature and providence.}

{p. 234}

central position, and responded to (by the weak second):--there will be 'great progress proceeding from correctness; such is the appointment of Heaven.

'If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction:'--whither can he (who thinks he is) free from all insincerity, (and yet is as here described) proceed? Can anything be done (advantageously) by him whom the (will and) appointment of Heaven do not help?

{fr. XXVI}. 1. In (the trigrams composing) Tâ Khû we have (the attributes) of the greatest strength and of substantial solidity, which emit a brilliant light; and indicate a daily renewal of his virtue (by the subject of it).

2. The strong line is in the highest place, and suggests the value set on talents and virtue; there is power (in the upper trigram) to keep the strongest in restraint:--all this shows 'the great correctness' (required in the hexagram).

3. 'The good fortune attached to the subject's not seeking to enjoy his revenues in his own family' shows how talents and virtue are nourished.

{fn. XXV. The advocates of one trigram's changing into another, which ought not to be admitted, we have seen, into the interpretation of the Yî, make Wû Wang to be derived from Sung (No. 6), the second line there being manipulated into the first of this; but this representation is contrary to the words of the text, which make the strong first line come from the outer trigram, i. e. from Khien. And so it does, as related, not very intelligibly, in Appendix V, 10, Kän, the lower trigram here, being the eldest son,' resulting from the first application of Khwän to Khien. The three peculiarities in the structure of the figure afford the auspice of progress and success; and very striking is the brief and emphatic declaration, that such progress is 'the appointment of Heaven.'}

{p. 235}

4. 'It will be advantageous to cross the great stream:'--(the fifth line, representing the ruler,) is responded to by (the second, the central line of Khien, representing) Heaven.

{fr. XXVII}. 1. 'Î indicates that with firm correctness there will be good fortune:'--when the nourishing is correct, there will be good fortune. 'We must look at what we are seeking to nourish:'--we must look at those whom we wish to nourish. 'We must by the exercise of our thoughts seek the proper aliment:'--we must look to our own nourishing of ourselves.

2. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is (the work intended by this) nourishing in its time!

{fn. XXVI. In paragraph 1, Tâ Khû evidently means the 'grand accumulation' of virtue, indicated by the attributes of its component trigrams. 'Substantial solidity' may very well be given as the attribute of mountains.

'The strong line in the highest place' of paragraph 2 is line 6, whose subject is thus above the ruler represented by 5, and has the open firmament for his range in doing his work. This, and his ability to repress the strongest opposition, show how he is supported by all that is correct and right.

In a kingdom where the object of the government is the accumulation of virtue, good and able men will not be left in obscurity.

What will not a high and good purpose, supported by the greatest strength, be able to do?}

{fn. XXVII. Many of the critics, in illustration of paragraph 1, refer appropriately to Mencius, VI, i, chap. 14.

In illustration of paragraph 2 they refer to the times and court of Yâo and Shun, sage rulers, from whose cherishing and nourishing came Yü to assuage the waters of the deluge, |3î| to teach the people agriculture, Hsieh as minister of instruction, Kâo Yâo as minister of crime, and others;--all to do the work of nourishing the people.}

{p. 236}

{fr. XXVIII}. 1. Tâ Kwo shows the great ones (= the undivided lines) in excess.

2. In 'the beam that is weak' we see weakness both in the lowest and the topmost (lines).

3. The strong lines are in excess, but (two of them) are in the central positions. The action (of the hexagram is represented by the symbols of) flexibility and satisfaction. (Hence it is said), 'There will be advantage in moving in any direction whatever; yea, there will be success. '

4. Great indeed is (the work to be done in) this very extraordinary time.

{fr. XXIX}. 1. Khan repeated shows us one defile succeeding another.

2. This is the nature of water;--it flows on, without accumulating its volume (so as to overflow); it pursues its way through a dangerous defile, without losing its true (nature).

3. That 'the mind is penetrating' is indicated by the strong (line) in the centre. That 'action (in accordance with this) will be of high value' tells us that advance will be followed by achievement.

4. The dangerous (height) of heaven cannot be ascended; the difficult places of the earth are mountains,

{fn. XXVIII. Paragraph 3. In the Great Symbolism 'wood' appears as the natural object symbolised by Sun, and not 'wind,' which we find more commonly. The attribute of 'flexibility,' however, is the quality of Sun, whether used of wind or of wood.

Paragraph 4. Such a time, it is said, was that of Yâo and Shun, of Thang the Successful, and of king Wû. What these heroes did, however, was all called for by the exigency of their times, and not by whim or principle of their own, which they wished to make prominent.}

{p. 237}

rivers, hills, and mounds. Kings and princes arrange by means of such strengths, to maintain their territories. Great indeed is the use of (what is here) taught about seasons of peril.

{fr. XXX}. Lî means being attached to. The sun and moon have their place in the sky. All the grains, grass, and trees have their place on the earth. The double brightness (of the two trigrams) adheres to what is correct, and the result is the transforming and perfecting all under the sky.

2. The weak (second line) occupies the middle and correct position, and gives the indication of 'a free and successful course;' and, moreover, 'nourishing (docility like that of) the cow' will lead to good fortune.

{fn. XXIX. On paragraph 2 Liang Yin says:--'Water stops at the proper time, and moves at the proper time. Is not this an emblem of the course of the superior man in dealing with danger?'

On paragraph 4 the Khang-hsî editors say that to exercise one's self in meeting difficulty and peril is the way to establish and strengthen the character, and that the use of such experience is seen in all measures for self-defence, there being no helmet and mail like leal-heartedness and good faith, and no shield and tower like propriety and righteousness.}

{fn. XXX. 'The double brightness' in paragraph 1 has been much discussed. Some say that it means 'the ruler,' becoming brighter and brighter. Others say that it means both the ruler and his ministers, combining their brightness. The former view seems to me the better. The analogy between the natural objects and a transforming and perfecting rule is far fetched.

The central and correct position' in paragraph 2 can be said only of the second line, and not of the fifth, where an undivided line would be more correct. The 'and moreover' of the translation is 'therefore' in the original; but I cannot make out the force and suitability of that conjunction.}

{file "Section II" "icap1-2.htm"}

{p. 238}

SECTION II

{fr. XXXI}. 1. Hsien is here used in the sense of Kan, meaning (mutually) influencing.

2. The weak (trigram) above, and the strong one below; their two influences moving and responding to each other, and thereby forming a union; the repression (of the one) and the satisfaction (of the other); (with their relative position), where the male is placed below the female:--all these things convey the notion of 'a free and successful course (on the fulfilment of the conditions), while the advantage will depend on being firm and correct, as in marrying a young lady, and there will be good fortune.'

3. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace all under the sky. If we look at (the method and issues) of those influences, the true character of heaven and earth and of all things can be seen.

{fr. XXXII}. 1. Häng denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind,

{fn. XXXI. Paragraph 2. Tui, the upper trigram, is weak and yin; and Kän, the lower, is strong and yang; see Appendixes III, ii, 4, and V, 10. Kän is below Tui; whereas the subject of the lower trigram should always take the initiative in these figures.}

{p. 239}

which are in mutual communication; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other:--these things are all found in Häng.

2. (When it is said that) 'Häng indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,' this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping.

3. (When it is said that) 'Movement in any direction whatever will be advantageous,' this implies that when (the moving power) is spent, it will begin again.

4. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen.

{fn. XXXII. All the conditions in paragraph 1 must be understood as leading to the indication of progress and success, which is explained in paragraph 2, and illustrated by the analogy of the course of heaven and earth.

'Movement in any direction,' as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called.

Paragraph 4, and especially its concluding sentence, are of a meditative and reflective character not uncommon in the treatise on the Thwan.}

{p. 240}

{fr. XXXIII}. 1. 'Thun indicates successful progress:'--that is, in the very retiring which Thun denotes there is such progress. The strong (line) is in the ruling place, (the fifth), and is properly responded to (by the second line). The action takes place according to (the requirement of) the time.

2. 'To a small extent it will (still) be advantageous to be firm and correct:'--(the small men) are gradually encroaching and advancing.

3. Great indeed is the significance of (what is required to be done in) the time that necessitates retiring.

{fr. XXXIV}. 1. In Tâ Kwang we see that which is great becoming strong. We have the (trigram) denoting strength directing that which denotes movement, and hence (the whole) is expressive of vigour.

2. 'Tâ Kwang indicates that it will be advantageous to be firm and correct:'--that which is great (should be) correct. Given correctness and greatness (in their highest degree), and the character and tendencies of heaven and earth can be seen.

{fn. XXXIII. 'The superior man,' it is said, 'advances or withdraws according to the character of the time. The strength and correct position of the fifth line show that he is able to maintain himself; and as it is responded to by the weak second line, no opposition to what is correct in him would come from any others. He might therefore keep his place; but looking at the two weak lines, 1 and 2, he recognises in them the advance and irrepressible progress of small men, and that for a time it is better for him to give way and withdraw from the field. Thus there is successful progress even in his retiring.'}

{fn. XXXIV. Paragraph 1. 'That which is great' denotes, in the first place, the group of four strong lines which strikes us on {footnote p. 241} looking at the figure, and then the superior man, or the strong men in positions of power, of whom these are the representatives. Khien is the trigram of strength, and Kän that of movement.

Paragraph 2. That which is great (should be) correct:--that the 'should be' must be supplied in the translation appears from this, that the paragraph is intended to illustrate the text that 'it will be advantageous to be firm and correct.' The power of man becomes then a reflexion of the great power which we see working in nature, 'impartially,' 'unselfishly.'}

{p. 241}

{fr. XXXV}. 1. |3in| denotes advancing.

2. (In |3in| we have) the bright (sun) appearing above the earth; (the symbol of) docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above:--all these things give us the idea of 'a prince who secures the tranquillity (of the people), presented on that account with numerous horses (by the king), and three times in a day received at interviews.'

{fr. XXXVI}. 1. (The symbol of) the Earth and that of Brightness entering into the midst of it give the idea of Ming Î (Brightness wounded or obscured).

2. The inner (trigram) denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wän was that of one

{fn. XXXV. To those who advocate the view that the hexagrams of the Yî have been formed by changes of the lines in manipulating with the divining stalks, the words of paragraph 2, that we have in the figure 'the weak line advanced and moving above,' suggest the derivation of |3in| from Kwan, whose 4th and 5th lines are made to change places ({img hex110000}). But we have seen that that view is inadmissible in the interpretation of the Yî. And a simple explanation of the language at once presents itself. As Hsiang An-shih (Sung dynasty) says, 'Of the three "daughter" trigrams it is only Lî which has its divided line occupying the central place of honour, when it is the upper trigram in a hexagram.'}

{p. 242}

who with these qualities was yet involved in great difficulties.

3. 'It will be advantageous to realise the difficulty (of the position), and maintain firm correctness:--that is, (the individual concerned) should obscure his brightness. The case of the count of Kî was that of one who, amidst the difficulties of his House, was able (thus) to maintain his aim and mind correct.

{fr. XXXVII}. I. In Kiâ Zän the wife has her correct place in the inner (trigram), and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown (in the relation and positions of) heaven and earth.

2. In Kiâ Zän we have the idea of an authoritative ruler;--that, namely, represented by the parental authority.

3. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother, let the husband be indeed husband, and the wife wife:--then will the family be in its normal state. Bring the family to that state, and all under heaven will be established.

{fn. XXXVI. The sun disappearing, as we say, 'below the earth,' or, as the Chinese writer conceives it, I into the midst of, or within the earth,' sufficiently indicates the obscuration or wounding of brightness,--the repression and resistance of the good and bright.

King Wän was not of the line of Shang. Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of Kî, who was a member of the House of Shang. He could do nothing that would help on its downfall.}

{fn. XXXVII. Paragraph 1 first explains the statement of the {footnote p. 243} Thwan, about the wife, represented by line 2; and then proceeds to the husband, represented by line 5. The two trigrams become representative of the family circle, and the wide world without it. In the reference to heaven and earth it is not supposed that they are really husband and wife; but in their relation and positions they symbolise that social relation and the individuals in it.

Paragraph 2, more closely rendered, would be--'That in Kîa Zän there is an authoritative ruler is a way of naming father and mother.' Does the writer mean to say that while the assertion of authority was indispensable in a family, that authority must have combined in it both force and gentleness?}

{p. 243}

{fr. XXXVIII}. 1. In Khwei we have (the symbol of) Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction.

2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to (the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that 'in small matters there will (still) be good fortune.'

3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation.

{fn. XXXVIII. In paragraph 1 we have first an explanation of the meaning of Khwei from the symbolism of Fû-hsî. Then follows {footnote p. 244} an explanation from that ascribed to king Wän, where Tui represents the youngest daughter and Lî the second. The Khang-hsî editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and 49 is attention called to it. The reason, they say, is that in those two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision.

About what is said, in paragraph 2, on the weak line, as advanced and acting above, see the note on hexagram 35.

The lesson of paragraph 3 is not unity in diversity, but union with diversity.}

{p. 244}

{fr. XXXIX}. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower tri. gram), is he not wise?

2. (The language of) Kien, that 'advantage will be found in the south-west,' refers to the (strong fifth line) advanced and in the central place. That 'there will be no advantage in the north-east,' intimates that the way (of dealing with the Kien state) is exhausted. That 'it will be advantageous to see the great man,' intimates that advance will lead to achievement. That the places (of the different lines after the first) are those appropriate to them indicates firm correctness and good fortune, with which the regions (of the kingdom) are brought to their normal state. Great indeed is the work to be done in the time of Kien!

{fn. XXXIX. The upper or front trigram is Khân, the attribute of which is perilousness; the lower is Kän, of which the arresting, actively or passively, of movement or advance is the attribute. We can understand how the union of these attributes gives the ideas of difficulty and prudent caution.

The explanations in paragraph 2 of the phraseology of the Thwan {footnote p. 245} are not all easily followed. It is said that the advantageousness of the south-west is due to the central line in 5; but if we are to look for the meaning of south-west in Khwän, as in the diagram of king Wän's trigrams, there is no strong central line in it. May Khân, as a yang trigram, be used for Khwän?}

{p. 245}

{fr. XL}. 1. In Kieh we have (the trigram expressive of) peril going on to that expressive of movement. By movement there is an escape from the peril:--(this is the meaning of) Kieh.

2. 'In (the state indicated by) Kieh, advantage will be found in the south-west:'--the movement (thus) intimated will win all. That 'there will be good fortune in coming back (to the old conditions)' shows that such action is that of the due medium. That 'if some operations be necessary, there will be good fortune in the early conducting of them' shows that such operations will be successful.

3. When heaven and earth are freed (from the grasp of winter), we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Kieh.

{fn. XL. 1. The meaning of the hexagram is brought out sufficiently well in paragraph 1 by means of the attributes of the constituent trigrams.

2. How it is that the movement indicated in the first condition will, win' all does not immediately appear. The Khang-hsî editors say that 'moving to the south and west' is the same as 'returning back to the old conditions,' and that 'winning all' and acting 'according to the due medium' are descriptive of the effect and method without reference to the symbolism. Another explanation might be devised; but I prefer to leave the matter in doubt.

3. Paragraph 3 shows the analogy of what takes place in nature to the beneficent social and political changes described in the text, as is done very frequently in this Appendix.}

{p. 246}

{fr. XLI}. 1. In Sun (we see) the lower (trigram) diminished, and the upper added to. (But) the method (of action) implied in this operates also above (or, mounts upwards (also) and operates).

2. 'If there be sincerity in this method of diminution, there will be great good fortune; freedom from error; firmness and correctness that can be maintained; and advantage in every movement that shall be made. In what shall this (sincerity in the exercise of Sun) be employed? (Even) in sacrifice, two baskets of grain, (though there be nothing else), may be presented:'--for these two baskets there ought to be the fitting time. There is a time when the strong should be diminished, and the weak should be strengthened. Diminution and increase, overflowing and emptiness: -these take place in harmony with the conditions of the time.

{fn. XLI. 1. All that we see is two undivided lines in the lower trigram, and then a divided one, and exactly the opposite in the upper. But the whole figure could not but have this form from the process of its formation, whether by the gradual addition of the two primitive lines, or by the imposition of the whole trigrams on one another. To say that the upper lines of Khien and Khwän changed places to express the idea of subjects contributing in taxes to the maintenance of their ruler is absurd; and if that thought were in the mind of king Wän (which I very much doubt), it would only show how he projected his own idea, formed independently of the figure, into its lines.

On the second sentence, the Khang-hsî editors say:--'When a minister devotes his life in the service of his lord, or the people undertake their various labours in behalf of their government, these are instances of the ministering of those below to increase those above. But in this way the intercourse of the two becomes close and their aims become the same;--does not the method of action of those below communicate itself to those above?'

In paragraph 2 the subject of contribution, such as the payment of {footnote p. 247} taxes, passes into the background. The Khang-hsî editors say: 'What is meant by diminishing in this hexagram is the regulation of expenditure or contribution according to the time. This would vary in a family according to its poverty or wealth; and in a state according to the abundance or scantiness of its resources. When it is said that there must be sincerity along with a diminution, it means that though such a diminution cannot be helped, yet what is given should be given sincerely. A small sacrifice sincerely offered is accepted. In the language, "There is a time when the strong should be diminished and the weak be strengthened," we are not to find the two baskets in the diminution of the strong. "The strong" is what is essential,--in this case sincerity; "The weak" is what is unimportant,--the amount and manner of the offering. If one supplement the insufficiency of his offering with the abundance of his sincerity, the insignificance of his two baskets will not be despised.'}

{p. 247}

{fr. XLII}. 1. In Yî we see the upper (trigram) diminished, and the lower added to. The satisfaction of the people (in consequence of this) is without limit. What descends from above reaches to all below, so great and brilliant is the course (of its operation).

2. That 'there will be advantage in every movement which shall be undertaken' appears from the central and correct (positions of the second and fifth lines), and the (general) blessing (the dispensing of which they imply).

That 'it will be advantageous (even) to cross the great stream' appears from the action of wood (shown in the figure).

3. Yî is made up of (the trigrams expressive of) movement and docility, (through which) there is daily advancement to an unlimited extent. We have (also) in it heaven dispensing and earth producing, leading to an increase without restriction

{p. 248}

of place. Everything in the method of this increase proceeds according to the requirements of the time.

{fn. XLII. 1. The process of the formation of the trigrams here is the reverse of that in the preceding hexagram; and is open to the remarks I have made on that. Of course the people are full of complacency and pleasure in the labours of their ruler for their good.

2. The mention of 'the action of wood' has reference to the upper trigram Sun, which is the symbol both of wind and wood. From wood boats and ships are made, on which the great stream may be crossed. In three hexagrams, this, 59, and 61, of which Sun is a part, we find mention made of crossing the great stream. It is generally said that the lower trigram Kän also symbolises wood; but that is obtained by a roundabout process. Kän occupies the place of the east in Wan's arrangement of the trigrams; but the east symbolises spring, when the growth of vegetation begins; and therefore Kän may symbolise wood! It was stated on {pr. 33}, that the doctrine of 'the five elements' does not appear in the Yî. Khäng-|8ze| takes wood ({img 24800} mû), 'as a misprint for increase ({img 24801} yî).'

3. The words 'heaven dispensing and earth producing' are based on the fancied genesis of the figure from Khien and Khwän (img hex111000} the first lines in each changing places. It was the author of this Appendix, probably, who first introduced that absurd notion in connexion with the formation of Sun and Yî.

One rhyme runs through and connects these three paragraphs thus:--

}

{p. 249}

{fr. XLIII}. 1. Kwâi is the symbol of displacing or removing. We see (in the figure) the strong (lines) displacing the weak. (We have in it the attributes of) strength and complacency. There is displacement, but harmony (continues).

2. 'The exhibition (of the criminal's guilt) in the royal courtyard' is suggested by the (one) weak (line) mounted on the five strong lines.

There 'is an earnest and sincere appeal (for sympathy and support), and a consciousness of the peril (involved in the undertaking):'--it is the realisation of this danger, which makes the method (of compassing the object) brilliant.

'He should make an announcement in his own city, and show that it will not be well to have recourse at once to arms:'--(if he have recourse to arms), what he prefers will (soon) be exhausted.

'There will be advantage in whatever he shall go forward to:'--when the growth of the strong (lines) has been completed, there will be an end (of the displacement).

{fn. XLIII. 1. The last clause of paragraph 1 is good in itself, showing that the strong and worthy statesman in removing a bad man from the state is not actuated by arty private feelings. The sentiment, however, as it is expressed, can hardly be said to follow from the symbolism.

Paragraph 2. The same may be said of all the notes appended to the different clauses of this second paragraph. Hû Ping-wän (Yüan dynasty) says:--'If but a single small man be left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the harmony of heavenly principles. The eradication in both oases must be complete, before the labour is ended.'}

{p. 250}

{fr. XLIV}. 1. Kâu has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones.

2. 'It will not be good to marry (such) a female:'--one (so symbolised) should not be long associated with.

3. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed.

4. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky.

5. Great indeed is the significance of what has to be done at the time indicated by Kâu!

{fr. XLV}. 1. |3hui| indicates (the condition of union, or) being collected. We have in it (the symbol of) docile obedience going on to (what is expressed by that of) satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union.

2. 'The king will repair to his ancestral temple:'--

{fn. XLIV. On paragraph 1 the Khang-hsî editors say:--'"The weak line meets with (or comes unexpectedly on) the strong ones;"--the weak line, that is, plays the principal part. The case is like that of the minister who assumes the power of deciding for himself on all measures, or of a hen's announcing the morning;--is not the name of (shameless) boldness rightly applied to it? Hence nothing more is said about the symbol of the bold female; but attention is called to the second part of the Thwan.'

Paragraph 2 needs no remark. Paragraphs 3, 4, and 5 all speak of the importance of powers and parties meeting together,--in the world of nature, and in the sphere of human affairs. But I do not see how this sentiment is a natural sequel to that in i and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism.}

{p. 251}

with the utmost filial piety he presents his offerings (to the spirits of his ancestors).

'It will be advantageous to meet the great man, and there will then be prosperity and success:'--the union effected by him will be on and through what is correct.

'The, use of great victims will conduce to good fortune; and in whatsoever direction movement is made, it will be advantageous:'--all is done in accordance with the ordinances of Heaven.

3. When we look at the way in which the gatherings (here shown) take place, the natural tendencies (in the outward action) of heaven and earth and of all things can be seen..

{fr. XLVI}. 1. (We find) the weak (line), as it finds the opportunity, ascending upwards.

2. We have (the attribute) of flexibility and that of obedience; we have the strong line (below) and its proper correlate above:--these things indicate that there will be 'great progress and success.'

{fn. XLV. The lower trigram in |3hui| is Khwän, whose attribute is docile obedience; and the upper is Tui, whose attribute is pleased satisfaction. Then we have the strong line in 5, and its proper correlate in 2. These things may give the idea of union. They might also give the idea of other good things.

The Khang-hsî editors say that though all is done in accordance with the ordinances of Heaven' follows the concluding clauses of the Thwan, yet the sentiment of the words must be extended to the other clauses as well. Khäng-|8ze| says that 'the ordinances of Heaven' are simply the natural and practical outcome of 'heavenly principle;'--in this case what should and may be done according to the conditions and requirements of the time. So do the critics of China try to shirk the idea of personality in 'Heaven.'

With paragraph 3, compare the concluding paragraphs of the Thwan Kwan on hexagrams 31, 32.}

{p. 252}

3. 'Seeking (by the qualities implied in Shäng) to meet with the great man, its subject need have no anxiety:'--there will be ground for congratulation.

'Advance to the south will be fortunate:'--his aim will be carried out.

{fr. XLVII}. 1. In Khwän (we see) the strong (lines) covered and obscured (by the weak).

2. We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end?

'For the firm and correct, the (really) great man, there will be good fortune:'--this is shown by the central positions of the strong (lines).

'If he make speeches, his words cannot be made good:'--to be fond of arguing or pleading is the way to be reduced to extremity.

{fn. XLVI. The explanation of the first paragraph has given occasion to much difference of opinion. Some will have 'the weak (line)' to be 4; some 5; and some the whole of Khwän, the upper trigram. The advocates of 4, make it come from hexagram 40, the weak 3 of which ascends to the strong 4, displaces it, and takes its place; but we have seen repeatedly the folly of the doctrine of changing lines and figures. The great symbolism of Appendix II suggests the proper explanation. The lower trigram, Sun, represents here not wind but wood. The first line, weak, is the root of a tree planted beneath the earth. Its gradual growth symbolises the advance upwards of the subject of the hexagram, fostered, that is, by the circumstances of the time.}

{fn. XLVII. 1. One sees the relative position of the strong and weak lines in the figure; but to deduce from that the idea expressed by Khwän requires a painful straining of the imagination. That idea was in the mind, and then the lines were interpreted accordingly.

2. 'Perilousness' is the attribute of the lower trigram, and 'satisfaction' that of the upper. The superior man, however straitened, {footnote p. 253} remains master of himself, and pursues the proper end of principle settled in his mind.

Why should the subject of Khwän make speeches, be fond of arguing or pleading,--as the characters say, if we could translate them literally, 'setting a value on the mouth?' The reply to this is found in the trigram denoting 'satisfaction,' or 'being pleased.' The party in the extremity of Khwän yet wishes and tries to make men pleased with him.}

{p. 253}

{fr. XLVIII}. 1. (We have the symbol of) wood in the water and the raising of the water; which (gives us the idea of) a well. A well supplies nourishment and is not (itself) exhausted.

2. 'The site of a town may be changed, while the fashion of its wells undergoes no change:'--this is indicated by the central position of the strong lines (in the second and fifth places).

'The drawing is nearly accomplished, but the rope has not yet reached the water of the well:'--its service has not yet been accomplished.

'The bucket is broken:'--it is this that occasions evil.

{fr. XLIX}. 1. In Ko (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to

{fn. XLVIII. Käng Khang-Khäng says:--'Khân, the upper trigram, represents water, and Sun, the lower, wood. This wood denotes the water-wheel or pulley with its bucket, which descends into the mouth of the spring, and brings the water up to the top.' This may be a correct explanation of the figure, though the reading of it from bottom to top seems at first to be strange.

Paragraph 2. That the fashion of the well does not undergo any (great) change is dwelt upon as illustrating the unchangeableness of the great principles of human nature and of government. But that this truth may be learned from the strong and central lines only produces a smile. So do the remarks on the other two sentences of the Thwan.}

{p. 254}

different objects:--(on account of these things) it is called (the hexagram of) Change.

2. 'It is believed in (only) after it has been accomplished:'--when the change has been made, faith is accorded to it.

(We have) cultivated intelligence (as the basis of) pleased satisfaction, (suggesting) 'great progress and success,' coming from what is correct.

When change thus takes place in the proper way, 'occasion for repentance disappears.'

3. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsiâ to the throne), and Wû (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change.

{fr. L}. 1. In Ting we have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cooking.

{fn. XLIX. Paragraph 1. Lî, the lower trigram, represents fire, and Tui, the upper, represents water. Water will extinguish fire, and fire again will dry up water. Each, to all appearance, produces a change in the other. Again, according to king Wän's scheme of the trigrams, as shown on {pr. 33}, and in Figure 1, Plate III, Lî is the second, and Tui the youngest daughter. Their wills are likely to differ in love and other things; but this symbolism does not so readily suggest the idea of change.

2. The first sentence suggests how the dislike to change on the part of people generally is overcome.

The second suggests how change proceeding from intelligence and giving general satisfaction will be successful.

Paragraph 3 tells us how the greatest natural and the greatest political changes are equally successful and admirable when conducted aright.}

{p. 255}

{cont}The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers).

2. We have the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of 'great progress and success.'

{fr. LI}. 1. Kän (gives the intimation of) ease and development.

2. 'When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension:'--that feeling of dread leads to happiness. 'And yet smiling and talking cheerfully:'--the issue (of his dread) is that he adopts (proper) laws (for his course).

'The movement (like a crash of thunder) terrifies

{fn. L. 1. See the notes on the Text of the Thwan about the figure of a caldron in Ting. Its component trigrams are Sun representing wood, and Lî representing fire; which may very well suggest the idea of cooking. The last sentence of the paragraph is entirely after the style of 'the Great Symbolism.' The Khang-hsî editors say that the distinction between |3ing| and Ting appears here very clearly, the former relating to the nourishment of the people, and the latter to the nourishing men of worth. They add that the reality of the offerings to God is such nourishing. 'God' is here Shang Tî, which Canon McClatchie translates 'the First Emperor,' adding in a note, 'The Chinese Jupiter, the Emperor of gods and men!'

2. The first sentence deduces the sentiment of the Thwan from the attributes or virtues of the trigrams with considerable amplification of the virtue of Lî. The second line of Lî, as being divided, calls forth in other hexagrams the same notice as here. It is the most important line in the figure, and being responded to by the strong 2, gives an indication of the 'great progress and success.'}

{p. 256}

all within a hundred lî:'--it startles the distant and frightens the near.

'He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:'--he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices.

{fr. LII}. 1. Kän denotes stopping or resting;--resting when it is the time to rest, and acting when it is the time to act. When one's movements and restings all take place at the proper time for them, his way (of proceeding) is brilliant and intelligent.

2. Resting in one's resting-point is resting in one's proper place. The upper and lower (lines of the hexagram) exactly correspond to each other, but are without any interaction; hence it is said that '(the subject of the hexagram) has no consciousness of self; that when he walks in his courtyard, he does not see (any of) the persons in it; and that there will be no error.'

{fn. LI. Paragraph 1. See what is said on the Text.

2. The explanations of the. Thwan here are good; but in no way deduced from the figure.

3. The portion of the text printed in a different type is supposed to have dropt out of the Chinese copies. The explanation of it that follows is based on Wän's view of Kän as representing the oldest son. See on the Text.}

{fn. LII. 1. The Khang-hsî editors give their opinion that what is said in the first sentence of this paragraph, after the explanation of the name, illustrates the first sentence of the Thwan, and that the other sentence illustrates the: rest of the Thwan. It may be so, but the whole of the Thwan appears in paragraph 2.

2. The hexagram being made up of Kän repeated, lines 1, 2, 3 are of course the same as 4, 5, and 6. But it will be seen that there is not a proper correlation among them all. I do not see, {footnote p. 257} however, that this furnishes any ground for the entire obliviousness of self, which the Th wan makes out to be in the figure.}

{p. 257}

{fr. LIII}. 1. The advance indicated by Kien is (like) the marrying of a young lady which is attended by good fortune.

2. (The lines) as they advance get into their correct places:--this indicates the achievements of a successful progress.

The advance is made according to correctness:--(the subject of the hexagram) might rectify his country.

3. Among the places (of the hexagram) we see the strong undivided line in the centre.

4. 'In (the attributes of) restfulness and flexible penetration we have (the assurance of) an (onward) movement that is inexhaustible.

{fr. LIV}. 1. By Kwei Mei (the marrying away of a younger sister) the great and righteous relation between heaven and earth (is suggested to us). If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end (of her maidenhood) and the beginning (of her motherhood).

2. We have (in the hexagram the desire of)

{fn. LIII. The first sentence of paragraph 2 describes the lines from 2 to 5 all getting into their proper places, as has been pointed out on the Text, and that sentence is symbolical of what is said in the second. 'The rectification of the country' is the reality of 'the successful progress.'

'The strong undivided line' in paragraph 3 is the fifth of the figure.

Out of rest comes movement to go on for an indefinite time, and be succeeded by rest again;--as says paragraph 4.}

{fr. LVI}. 1. 'Lü indicates that there may be some small attainment and progress:'--the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it). (We have also the attributes of quiet) resting closely attached to intelligence (in the component

{p. 260}

trigrams). Hence it is said, 'There may be some small attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.'

2. Great is the time and great is the right course to be taken as intimated in Lü!

{fr. LVII}. 1. The double Sun shows how, in accordance with it, (governmental) orders are reiterated.

2. (We see that) the strong (fifth line) has penetrated into the central and correct place, and the will (of its subject) is being carried into effect; (we see also) the weak (first and fourth lines) both obedient to the strong lines (above them). It is hence said, 'There will be some little attainment and progress. There will be advantage in movement onward in whatever direction. It will be advantageous also to see the great man.'

{fn. LVI. What is said in paragraph 1 is intended to explain the Thwan, and not to account for the meaning of the name Lü. It is assumed that Lü means a stranger; and the writer from the position of the fifth line, and from the attributes of the component trigrams, derives the ideas of humility, docility, a quiet restfulness, and intelligence as the characteristics proper to a stranger, and which are likely to lead to his attaining what he desires, and then advancing.}

{fn. LVII. 1. The language of this paragraph has often occurred to me in reading commands and addresses issued by the emperors of China, such as the essays on the precepts in what is called the Sacred Edict, the reiteration employed in many of which is remarkable.

Paragraph 2. The 'obedience of the weak lines to the strong ones' grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility.}

{p. 261}

{fr. LVIII}. 1. Tui has the meaning of pleased satisfaction.

2. (We have) the strong (lines) in the centre, and the weak (lines) on the outer edge (of the two trigrams), (indicating that) in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with (the will of) heaven, and a correspondence with (the feelings of) men. When (such) pleasure goes before the people, (and leads them on), they forget their toils; when it animates them in encountering difficulties, they forget (the risk of) death. How great is (the power of) this pleased satisfaction, stimulating in such a way the people!

{fr. LIX}. 1. 'Hwan intimates that there will be progress and success:'--(we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above.

2. 'The king goes to his ancestral temple:'--the king's (mind) is without any deflection.

3. 'It will be advantageous to cross the great stream:'--(the subject of the hexagram) rides in

{fn. LVIII. The feeling of pleasure going before the people and leading them on to endure toil and encounter death must be supposed to be produced in them by the example and lessons of their ruler. La Fad-hsien paraphrases this portion of the text thus:--'When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear.' I think this was intended to be the teaching of the hexagram, but the positive expression of it is hardly discernible.}

{p. 262}

(a vessel of) wood (over water), and will do so with success.

{fr. LX}. 1. 'Kieh intimates progress and attainment:'--the strong and weak (lines) are equally divided, and the strong lines occupy the central places.

2. 'If the regulations (which Kieh prescribes) be severe and difficult, they cannot be permanent:'--its course (of action) will in that case come to an end.

3. (We have the feeling of) pleasure and satisfaction directing the course amidst peril. (We have) all regulations controlled (by authority) in its proper place. (We have) free action proceeding from the central and correct position.

4. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to (the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt.

{fn. LIX. 1. This paragraph has been partially anticipated in the notes on the Thwan. The second line is said to suffer 'no extinction,' because the lower trigram is that of peril. The Khang-hsî editors say that the former part of this paragraph shows how the root of the work of the hexagram is strengthened, and the latter part how the execution of that work is secured.

The conclusion of paragraph 2 is, literally, 'The king indeed is in the middle.' This does not mean, as some say, that the king is in the middle of the temple, but that his mind or heart is exactly set on the central truth of what is right and good.

The upper trigram Sun represents both wind and wood. To explain the meaning of Hwan, the significance of wind is taken; the writer here seizes on that of wood, as furnishing materials for a boat in which the great stream can be crossed.}

{fn. LX. Paragraph 1. See what is said on the Text of the Thwan.

{footnote p. 263}

'Its course will come to an end' is the opposite of the intimation in Kieh of progress and attainment.

In paragraph 3 the writer re-turns to this intimation of the figure:--by the attributes of the trigrams; by the appropriate positions of lines 4 and 5; and boy the central and correct place of 5.

Paragraph 4 illustrates the importance of doing things according to rule by reference to the operations of nature and the enactments and institutions of sage rulers.}

{p. 263}

{fr. LXI}. 1. In Kung Fû we have the (two) weak lines in the innermost part (of the figure), and strong lines occupying the central places (in the trigrams). (We have the attributes) of pleased satisfaction and flexible penetration. Sincerity (thus symbolled) will transform a country.

2. 'Pigs and fish (are moved), and there will be good fortune:'--sincerity reaches to (and affects even) pigs and fishes.

'There will be advantage in crossing the great stream:'--(we see in the figure) one riding on (the emblem of) wood, which forms an empty boat.

3. In (the exercise of the virtue denoted by) Kung Fû, (it is said that) 'there will be advantage in being firm and correct:'--in that virtue indeed we have the response (of man) to Heaven.

{fn. LXI. 1. The structure of the lineal figure which is here insisted on has been pointed out in explaining the Thwan. On what is further said as to the attributes of the trigrams and their effect, Khäng-|8ze| observes:--'We have in the sincerity shown in the upper trigram superiors condescending to those below them in accordance with their peculiarities, and we have in that of the lower those below delighted to follow their superiors. The combination of these two things leads to the transformation of the country and state.'

Paragraph 2. The two divided lines in the middle of the figure are supposed to give the semblance of an empty boat, and an {footnote p. 264} empty boat, it is said (with doubtful truth), is not liable to be upset. The trigram Sun symbolises both wind and wood.

A good commentary on paragraph 3 is supplied in many passages of 'the Doctrine of the Mean,' e. g. chap. 20. 18:--'Sincerity is the way of Heaven. The attainment of sincerity is the way of men.'}

{p. 264}

{fr. LXII}. 1. In Hsiâo Kwo (we see) the small (lines) exceeding the others, and (giving the intimation of) progress and attainment.

2. Such 'exceeding, in order to its being advantageous, must be associated with firmness and correctness:'--that is, it must take place (only) according to (the requirements of) the time.

3. The weak (lines) are in the central places, and hence (it is said that what the name denotes) may be done in small affairs, and there will be good fortune.

4. Of the strong (lines one) is not in its proper place, and (the other) is not central, hence it is said that (what the name denotes) 'should not be done in great affairs.'

5. (In the hexagram) we have 'the symbol of a bird on the wing, and of the notes that come down from such a bird, for which it is better to descend than to ascend, thereby leading to great good fortune:'--to ascend is contrary to what is reasonable in the case, while to descend is natural and right.

{fn. LXII. Paragraph 1. That the small lines exceed the others appears at a glance. The intimation of progress and attainment is less clear. Compare the first paragraph of Appendix I to hexagram 33.

'The requirements of the time' in paragraph 2 cannot make {footnote p. 265} right wrong or wrong right; but they may modify the conventional course to be taken in any particular case.

It is easy to explain paragraphs 3 and 4, but what is said in them carries no conviction to the mind.

The sentiment of paragraph 5 is good, apart from the symbolism, which is only perplexing.}

{p. 265}

{fr. LXIII}. 1. 'Kî |3î| intimates progress and success:'--in small matters, that is, there will be that progress and success.

2. 'There will be advantage in being firm and correct:'--the strong and weak (lines) are correctly arranged, each in its appropriate place.

3. 'There has been good fortune in the beginning:--the weak (second line) is in the centre.

4. 'In the end' there is a cessation (of effort), and 'disorder arises:'--the course (that led to rule and order) is (now) exhausted.

{fr. LXIV}. 1. 'Wei |3î| intimates progress and success (in the circumstances which it implies):'--the weak (fifth) line is in the centre.

2. 'The young fox has nearly crossed the stream:'--but he has not yet escaped from the midst (of the danger and calamity).

{fn. LXIII. For paragraphs 1 and 2, see the note on the Text of the Thwan.

It is difficult to see the concatenation in paragraph 3 between the sentiment of the Thwan and the nature of the second line. The Khang-hsî editors compare this hexagram and the next with 11 and 12, observing that the goodness of Thâi (11) is concentrated, as here, in the second line.

The sentiment of paragraph 4 is that which we have often met with,--that things move on with a constant process of change. Disorder succeeds to order, and again order to disorder.}

{p. 266}

'Its tail gets immersed. There will be no advantage in any way:'--there is not at the end a continuance (of the purpose) at the beginning. Although the places (of the different lines) are not those appropriate to them, yet a strong (line) and a weak (line always) respond to each other.

{fn. LXIV. Paragraph 1. The indication is derived from the fifth line, divided, which is in the ruler's place. It occupies a strong place, has for its correlate the strong 2, and is itself in the centre of the yin trigram Lî.

Paragraph 2. Line 2 represents 'the young fox.' A strong line in the midst of the trigram of peril, its subject will be restless; and responding to the ruler in 5, he will be forward and incautious in taking action. The issue will be evil, and the latter end different from the beginning. What is said in the last sentence shows further how Wei |3î| indicates progress.}

{section "Appendix II"}

{file "Section I" "icap2-1.htm"}

{p. 267}

APPENDIX II

Treatise on the Symbolism of the Hexagrams, and of the duke of Kâu's Explanations of the several Lines{fr. 1}

SECTION I

{fr. I}. Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity.

1. 'The dragon lies hid in the deep;--it is not the time for active doing:'--(this appears from) the strong and undivided line's being in the lowest place.

2. 'The dragon appears in the field:'--the diffusion of virtuous influence has been wide.

3. 'Active and vigilant all the day:'--(this refers to) the treading of the (proper) path over and over again.

4. 'He seems to be leaping up, but is still in the deep:'--if he advance, there will be no error.

5. 'The dragon is on the wing in the sky:'--the great man rouses himself to his work.

6. 'The dragon exceeds the proper limits;--there will be occasion for repentance:'--a state of fulness, that is, should not be indulged in long.

7. 'The same NINE (undivided) is used' (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place.

{fn. 1. Like the Text under each hexagram, what is said under each in this treatise on its symbolism is divided into two portions. The {footnote p. 267} first is called 'the Great Symbolism,' and is occupied with the trigrammatic composition of the hexagram, to the statement of which is always subjoined an exhibition of the use which should be, or has been, made of the lesson suggested by the meaning of the whole figure in the administration of affairs, or in self-government. If the treatise be rightly ascribed to Confucius, this practical application of the teaching of the symbols is eminently characteristic of his method in inculcating truth and duty; though we often find it difficult to trace the connexion between his premiss and conclusion. This portion of the treatise will be separated by a double space from what follows,--'the Lesser Symbolism,' in the explanations of the several lines.}

{p. 268}

{fr. II}. The (capacity and sustaining) power of the earth is what is denoted by Khwän. The superior man, in accordance with this, with his large virtue supports (men and) things.

1. 'He is treading on hoarfrost;--the strong ice will come (by and by):'--the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice.

2. The movement indicated by the second six, (divided),is 'from the straight (line) to the square.' '(Its operation), without repeated effort, in every way advantageous,' shows the brilliant result of the way of earth.

3. 'He keeps his excellence tinder restraint, but firmly maintains it:'--at the proper time he will manifest it. 'He may have occasion to engage in the king's service:--great is the glory of his wisdom.

{fn. I. Khien is formed by redoubling the trigram of the same name. In the case of other hexagrams of similar formation, the repetition of the trigram is pointed out. That is not done here, according to Kû Hsî, 'because there is but one heaven.' But the motion of heaven is a complete revolution every day, resumed again the next; so moves 'the unwearied sun from day to day,' making it a good symbol of renewed, untiring effort.}

{p. 269}

4. 'A sack tied up;--there will be no error:'--this shows how, through carefulness, no injury will be received.

S. 'The Yellow lower-garment;--there will be great good fortune:'--this follows from that ornamental (colour's) being in the right and central place.

6. 'The dragons fight in the wild:--the (onward) course (indicated by Khwän) is pursued to extremity.

7. '(The lines are all weak and divided, as appears from) the use of the number SIX:--but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation.

{fn. II. Khwän is formed by redoubling the trigram of the same name and having 'the earth for its symbol.' As in the former hexagram, the repetition is emphatic, not otherwise affecting the meaning of the hexagram. 'As there is but one heaven,' says Kû Hsî, 'so there is but one earth.' The first part of 'the Great Symbolism' appears in Canon McClatchie's version as--'Khwän is the generative part of earth.' By 'generative part' he probably means 'the productive or prolific faculty.' If he mean anything else, there comes out a conclusion antagonistic to his own view of the 'mythology' of the Yî. The character Shî, which he translates by 'generative part,' is defined in Dr. Williams' dictionary as 'the virility of males.' Such is the special significance of it. If it were so used here, the earth would be masculine.

It is difficult to say exactly what the writer meant by--'The superior man, in accordance with this, and with his large nature, supports (men and) things.' Lin Hsî-yüan (Ming dynasty) says:--'The superior man, in his single person, sustains the burden of all under the sky. The common people depend on him for their rest and enjoyment. Birds and beasts and creeping things, and the tribes of the vegetable kingdom, depend on him for the fulfilment or their destined being. If he be of a narrow mind and cold virtue, how can he help them? Their hope in him would be in vain.'

'The Smaller Symbolism' is sufficiently dealt with in the notes on the Text.}

{p. 270}

{fr. III}. (The trigram representing) clouds and (that representing) thunder form Kun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.

1. Although 'there is a difficulty in advancing,' the mind (of the subject of the line) is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people.

2. The difficulty (to the subject of) the second six, (divided), arises from, its place over the undivided line below it. 'The union and children after ten years' shows things resuming their regular course.

3. 'One pursues the deer without the (guidance of the) forester:'--(he does so) in (his eagerness to) follow the game. 'The superior man gives up the chase, (knowing that) if he go forward he will regret it:'--he would be reduced to extremity.

4. 'Going forward after such a search (for a helper)' shows intelligence.

5. 'Difficulty is experienced (by the subject of the fifth line) in bestowing his rich favours:'--the extent to which they reach will not yet be conspicuous.

6. 'He weeps tears of blood in streams:'--how can the state (thus emblemed) continue long?

{fn. III. Khan represents water, especially in the form of rain. Here its symbol is a cloud. The whole hexagram seems to place us in the atmosphere of a thunderous sky overhung with thick and gloomy clouds, when we feel oppressed and distressed. This is not a bad emblem of the political state in the mind of the writer. When the thunder has pealed, and the clouds have discharged their {footnote p. 271} burden of rain, the atmosphere is cleared, and there is a feeling of relief. But I fail again to discern clearly the connexion between the symbolism and the lesson about the superior man's administration of affairs.

The subject of the first line of the Smaller Symbolism is represented by the undivided line, and therefore is firm and correct. He is noble, but his place is below the divided lines, symbols of the weak and mean (see Appendix IV, i, 1).

Line 2. 'Things resume their regular course:'--the subject is now at liberty to seek a union with the subject of line 5, according to the rules of the symbolism. Lines 1 and 4, 2 and 5, 3 and 6, the corresponding lilies of the trigrams, are correlates.

The subject of line 4 naturally recurs to the correlate in line 1. He is the natural helper in the case, and he has the ability.}

{p. 271}

{fr. IV}. (The trigram representing) a mountain, and beneath it that for a spring issuing forth form Mäng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.

1. 'It will be advantageous to use punishment:'--the object being to bring under the influence of correcting law.

2. 'A son able to (sustain the burden of) his family:'--as appears from the reciprocation between this strong line and the weak (fifth line).

3. 'A woman (such as is here represented) should not be taken in marriage:'--her conduct is not agreeable to what is right.

4. 'The regret arising from ignorance bound in chains' is due to the special distance of (the subject of this line) from the solidity (shown in lines 2 and 6).

5. 'The good fortune belonging to the simple lad without experience' comes from his docility going on to humility.

{p. 272}

6. 'Advantage will come from warding off injury:'--(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature.

{fr. V}. (The trigram for) clouds ascending over that

{fn. IV. 'The spring here issuing forth' is different from the defile with a stream in it, in the explanation of the Thwan; different moreover from 'rain,' mentioned also as the phenomenon which is the natural symbol of Khan. The presence of water, however, is common to the three. But the water of the spring, or of the stream, would flow away from the hill, and not be stopped by it; as an emblem therefore of the ignorance and inexperience denoted by Mäng it is not suitable. Kû Hsî says that 'the water of a spring is sure to move on and gradually advance.' This may serve as a symbol of the general process and progress of education, though it gives no account of the symbolism of the hill. It serves also to explain in part the transition of the writer to the subject of the superior man, and his dealing apparently with himself.

Does line 1 set forth the use of punishment as the dernier resort, undesirable, but possibly unavoidable, to bring men in subjection to law?

The force of line 2 comes out fully in the Thwan.

That a woman such as is represented in line 3 should not be taken in marriage is clear enough; but I do not see the bearing of the illustration on the proper lesson in the hexagram.

Line 3 separates 4 from 2, and 5 separates it from 6. Weak in itself, it is farther removed than any other from the two strong lines in the hexagram, and is represented as 'cribbed' in its ignorance.

The fifth is the most honourable place in the figure, and here is occupied by a weak line. This looks, however, to the occupant of line 2, less honourable than itself, and is marked by the two attributes that are named. Compare what is said on line 2.

A strong line in the topmost place must represent, according to the scheme of the hexagram, one who uses force in the cause of education; but the force is put forth not on the ignorant, but on those who would keep them ignorant, or increase their ignorance. The subject of this line, therefore, acts according to his nature, and the subjects of all the weak lines below are cared for as is best for them.}

{p. 273}

for the sky forms Hsü. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).

1. 'He is waiting in the (distant) border:'--he makes no movement to encounter rashly the difficulties (of the situation). 'It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error:'--he will not fail to pursue that regular course.

2. 'He is waiting on the sand:'--he occupies his position in the centre with a generous forbearance. Though 'he suffer the small injury of being spoken (against),' he will bring things to a good issue.

3. 'He is waiting in the mud:'--calamity is (close at hand, and as it were) in the outer (trigram). 'He himself invites the approach of injury:'--if he be reverent and careful, he will not be worsted.

4. 'He is waiting in (the place of) blood:'--he accommodates himself (to the circumstances of the time), and hearkens to (its requirements).

5. 'The appliances of a feast, and the good fortune through being firm and correct,' are indicated by (the position in) the central and correct place.

6. 'Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:'--though the occupant and the place are not suited to each other, there has been no great failure (in what has been done).

{fn. V. 'The cloud,' it is said, 'that has risen to the top of the sky, has nothing more to do till it is called on, in the harmony of heaven {footnote p. 274} and earth, to discharge its store of rain.' This gives to the writer the idea of waiting; and the superior man is supposed to be taught by this symbolism to enjoy his idle time, while he is waiting for the approach of danger and occasion for action.

'The regular course' of the subject of line 1 seems to be the determination to wait, at a distance from danger, the proper time to act.

The subject of line 2, which is undivided and in the centre, is thereby shown to be possessed of a large and generous forbearance.

The recognition of the circumstances of the time, and hearkening to its requirements, explain, in paragraph 4, 'the retreat from the cavern,' which is not here repeated from the Text. The line being weak and divided, its subject knows his own incompetency, and takes this prudent step.

Kû says that he does not understand what is said under line 6,--that the occupant and the place are not suited to each other, for the yin line being in the sixth, an even place, seems to be where it ought to be. We are only surprised that cases of inconsistency in these explanations are not more numerous.}

{p. 274}

{fr. VI}. (The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps.

1. 'He does not perpetuate the matter about which (the contention is):'--contention should not be prolonged. Although 'he may suffer the small (injury) of being spoken against,' his argument is clear.

2. 'He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:'--for him from his lower place to contend with (the stronger one) above, would be to (invite) calamity, as if he brought it with his hand to himself.

3. 'He confines himself to the support assigned

{p. 275}

to him of old:'--(thus) following those above him, he will have good fortune.

4. 'He returns to (the study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct:'--he does not fail (in doing what is right).

5. 'He contends;--and 'with great fortune:--this is shown by his holding the due mean and being in the correct place.

6. 'He receives the robe through his contention:'--but still be is not deserving of respect.

{fr. VII}. (The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).

1. 'The host goes forth according to the rules (for) such a movement:'--if those rules be not observed, there will be evil.

{fn. VI. The symbolism here is different from that in the Text of the Thwan. We have the visible sky ascending and water or rain descending, which indicate, one hardly sees how, opposition and contention. The lesson as to the course of the superior man is a good one, but might with equal propriety be deduced from many other hexagrams.

Hsiang An-shih (Sung dynasty) says that the first part of paragraph 2 is all to be taken as the language of the duke of Kâu, the characters being varied; the rest is the remark of the writer of this treatise.

It is observed that the returning to (the study of Heaven's) ordinances, and changing the wish to contend, in paragraph 4, are not two things, but only one; 'the ordinances (ming) meaning what is right in principle.' The wish to contend was wrong in principle, and is now abandoned.

'The robe' takes the place of 'the leathern sash' in paragraph 6; but the sash was merely an appendage of the robe.}

{p. 276}

2. 'He is in the midst of the host, and there will be good fortune:'--he has received the favour of Heaven. 'The king has thrice conveyed to him the orders (of) his favour:'--(the king) cherishes the myriad regions in his heart.

3. 'The host with the possibility of its having many idle leaders:'--great will be its want of success.

4. 'The host is in retreat; but there is no error:'--there has been no failure in the regular course.

5. 'The oldest son leads the host:'--its movements are directed by him in accordance with his position in the centre. 'Younger men idly occupy their positions:'--the employment of such men is improper.

6. 'The great ruler delivers his charges:'--thereby he rightly apportions merit. 'Small men should not be employed:'--they are sure to throw the states into confusion.

{fn. VII. 'The Great Symbolism' here is not more satisfactory than in other paragraphs of it which have already come before us. Kû Hsî says:--'As the water is not outside the earth, so soldiers are not outside the people. Therefore if (a ruler) be able to nourish the people, he can get the multitudes (of his hosts).' Is the meaning this,--that originally the people and soldiers are one body; that a portion of the people are taken out from among the mass, as occasion requires, to do the duty of soldiers; and that the nourishment and education of the people is the best way to have good soldiers ready for use on any emergency? Compare the saying of Confucius in Analects XIII, xxx.

What is said on the second line, that the general 'has received the favour of Heaven,' refers of course to the entire confidence reposed in him by the ruler or king, the subject of line 5. In this way Thien here is equal to Thien wang, so frequent in the 'Spring and Autumn,' and meaning--'King by the grace of {footnote p. 277} Heaven.' But the great powers given to the general are from the king's wish through him to promote the good of all the nation.

In military operations there must be one ruling will and mind. A divided authority is sure to be a failure. But 'a retreat' is no evidence of failure in a campaign. When advance would lead to disaster, retreat is the regular course to pursue.

Other ways can be found to reward small men. They ought not to be placed in situations where the condition of others will depend on them.}

{p. 277}

{fr. VIII}. (The trigram representing) the earth, and over it (that representing) water, form Pî. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.

1. From 'the seeking union with its object' shown in the first SIX, (divided),there will be other advantages.

2. 'The movement towards union and attachment proceeds from the inward (mind):'--(the party concerned) does not fail in what is proper to himself

3. 'Union is sought with such as ought not to be associated with:'--but will not injury be the result?

4. 'Union is sought (by the party intended here) with one beyond himself, and (in this case) with a worthy object:'--he is following (the ruler) above him.

5. 'The good fortune belonging to the most illustrious instance of seeking union and attachment' appears in the correct and central position (of the fifth line, undivided).

(The king's) neglecting (the animals) confronting him (and then fleeing), and (only) taking those who present themselves as it were obediently, is seen in

{p. 278}

{cont}'his allowing the escape of those in front of him.' 'That the people of his towns do not warn one another (to prevent such escape),' shows how he, in his high eminence, has made them pursue the due course.

6. 'He seeks union and attachment without taking the first (step to such an end):'--there is no possibility of a (good) issue.

{fr. IX}. (The trigram representing) the sky, and that representing wind moving above it, form Hsiâo Khû The superior man, in accordance with this, adorns the outward manifestation of his virtue.

1. 'He returns and pursues his own path:'--it is right that there should be good fortune.

2. 'By the attraction (of the subject of the former line) he returns (to its own course),' and is in the central place:--neither will he err in what is due from him.

3. 'Husband and wife look on each other with averted eyes:'--(the subject of line three is like a

{fn. VIII. 'Water upon the face of the earth' is supposed to be an emblem of close union. Of the mere fact of close union this may be accepted as a fair illustration, and of its completeness. Some other symbolism might set forth better the tendency of parties to union, and their seeking it. What is said about the ancient kings is more pertinent to the meaning of the hexagram than in many other applications in 'the Great Symbolism.' The king appears in it not only as the centre, but as the cause, of union.

'The other advantages' under line 1 refer to all the benefits that will result from sincerity and union, which are in themselves good.

It is hardly possible to make what is said under line 5, on the royal huntings, agree with the account of them given on the same line in the duke of Kâu's text. I suspect that there is some corruption of the text. The two verbs 'neglecting' and 'taking' seem to be used, the one for the other.}

{p. 279}

husband who) cannot maintain correctly his relations with his wife.

4. 'He is possessed of sincerity; his (ground for) apprehension is dismissed:'--(the subjects of the lines) above agree in aim with him.

5. 'He is possessed of sincerity, and draws others to unite with him:'--he does not use only his own rich resources.

6. 'The rain has fallen and (the onward progress) is stayed:'--the power (denoted in the figure) has accumulated to the full. 'If the superior man prosecute his measures, there will be evil:'--he will find himself obstructed.

{fn. IX. The suitability of the symbolism here is made all to turn on the wind. 'Wind,' says Kû, 'is simply the air, without solid substance; it can restrain, but not for long.' The wind moves in the sky for a time, and then ceases. The process of thought from the symbol to the lesson is not easily traced. Is it meant to say that virtue manifesting itself outwardly--in the carriage and speech--is, however good, but a small matter, admirable in an officer, or even a feudal lord, but that we look for more in a king, the Head of a nation?

Khäng-|8ze| calls attention to the addition to the duke of Kâu's explanation in the notice on line 2, that 'it is in the central place,' adding that this explains how the subject of the line restrains himself, and does not go beyond what is due from him.

Only half of the symbolism in the Text of line 3 is taken up here. Line 1, it is said, is far from line 4, the mauvais sujet of the hexagram, and little affected by it; line 2 is nearer, but, being in the centre, suffers little; line 3 is close on it, and, not being in the centre, comes under its evil influence; while line 6 gives no help.

Line 4 is weak, and in an even place, appropriate to it; and hence its subject is said to 'have sincerity.' Being the first line, moreover, of Sun, the two others take their character from it.

Line 5, being undivided, and occupying the most important place in the figure, according to the value usually attached to the lines, is {footnote p. 280} said 'to be rich,' or 'to have rich resources.' With these he unites with the 'subjects' of line 4 to effect their common object.

Under line 6 we are told that the restraint is at its height, and the restrained should keep still for a time. The paragraph is metrical. The paragraphs to lines 1, 2, 3, all rhyme together. So do those to 4, 5; and now under 6, we have a couplet:--

}

{p. 280}

{fr. X}. (The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Lî. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.

1. 'He treads his accustomed path and goes forward:'--singly and exclusively he carries out his (long-cherished) wishes.

2. 'A quiet and solitary man, to whom, being firm and correct, there will be good fortune:'--holding the due mean, he will not allow himself to be thrown into disorder.

3. 'A one-eyed man (who thinks that he) can see:'--he is not fit to see clearly. 'A lame man (who thinks that he can) tread well:'--one cannot walk along with him. 'The ill fortune of being bitten' arises from the place not being the proper one for him. 'A (mere) bravo acting the part of a great ruler:'--this is owing to his aims being (too) violent.

4. 'He becomes full of apprehensive caution, and in the end there will be good fortune:'--his aim takes effect.

5. 'He treads resolutely; and though he be firm and correct, there is peril:'--this is due to his being in the position that is correct and appropriate to him.

{p. 281}

6. 'There will be great good fortune,' and that in the occupancy of the topmost line:--this is great matter for congratulation.

{fr. XI}. (The trigrams for) heaven and earth in communication together form Thâi. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,--in order to benefit the people.

1. 'The good fortune of advance, (as suggested by the emblem of) the grass pulled up,' arises from the will (of the party intended) being set on what is external to himself.

2. 'He bears with the uncultivated, and proves himself acting in accordance with the due mean:'--for (his intelligence is) bright and (his capacity is) great.

3. 'There is no going away so that there shall not be a return' refers to this as the point where the interaction of heaven and earth takes place.

4. 'He comes fluttering (down), not relying on

{fn. X. 'The sky above and a marsh lying below it is true,' says Khäng-|8ze|, 'in nature and reason; and so should be the rules of propriety on which men tread.' This symbolism is far-fetched; and so is the application of it, if in any way drawn from it. But it is true that the members of a community or nation must keep their several places and duties in order to its being in a state of good order.

For lines 1, 2, 3, and 4, see notes on the Text.

If we might translate the conclusion of what is said on line 5, by--'in the position that is correctly appropriate to him,' the meaning would he more clear, though still the assumption which I have pointed out on the Text would underlie the statement; and as evidently as there, what is said under line 6 is but a truism.}

{p. 282}

his own rich resources:'--both he and his neighbours are out of their real (place where they are). 'They have not received warning, but (come) in the sincerity (of their hearts):'--this is what they have desired in the core of their hearts.

5. 'By such a course there is happiness, and there will be great good fortune:'--(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.

6. 'The city wall returned back into the moat' shows how the (governmental) orders have (long) been in disorder.

{fr. XII}. (The trigrams of) heaven and earth, not in intercommunication, form Phî. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.

{fn. XI. It is difficult to translate the application of 'the Great Symbolism' here, so that it shall be intelligible to a reader. Khäng-|8ze| says:--'A ruler should frame his laws; and regulations so that the people may avail themselves of the seasons of heaven, and of the advantages afforded by the earth, assisting their transforming and nourishing services, and completing their abundant and admirable benefits. Thus the breath of spring, calling forth all vegetable life, gives the law for sowing and planting; the breath of autumn, completing and solidifying all things, gives the law for ingathering and storing,' &c.

The subject of line 1 has 'his will on what is external to himself:'--he is bent on going forward.

Kû Hsî explains what is said on paragraph 4, that the upper lines 'are out of their real place where they are,' or, literally, 'have lost their substantiality,' by the remark that 'their proper place, as being weak lines, is below.' The editors of the imperial edition prefer another explanation, on which I need not enter.}

{p. 283}

1. 'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.

2. 'The great man, comporting himself as the distress and obstruction require, will have success:--'he does not allow himself to be disordered by the herd (of small men).

3. That 'his shame is folded in his breast' is owing to the inappropriateness of his position.

4. 'He acts in accordance with the ordination (of Heaven), and commits no error:'--the purpose of his mind can be carried into effect.

5. The good fortune of the great man' arises from the correctness of his position.

6. 'The distress and obstruction having reached its end, it is overthrown and removed:'--how could it be prolonged?

{fn. XII. 'The Great Symbolism' here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interruption of communication,--in great merit not meeting with its reward.

The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler.

The subject of the second line is a 'great man,' and occupies the place in the centre.

The subject of the third line is weak, and does not occupy his correct position;--hence the symbolism.

The fourth line is near the fifth, the ruler's place. It is a strong line in an even place; but acting according to the will of Heaven or of the ruler, its subject gets his purpose carried out.

The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see {footnote p. 284} how the distress and obstruction are come to an end. It was in the order of change that they should do so.}

{p. 284}

{fr. XIII}. (The trigrams for) heaven and fire form Thung Zän. The superior man, in accordance with this), distinguishes things according to their kinds and classes.

1. '(The representative of) the union of men is just issuing from his gate:'--who will blame him?

2. '(The representative of) the union of men appears in relation with his kindred:'--that is the path to regret.

3. 'He hides his arms in the thick grass:'--because of the strength of his opponent. 'For three years he makes no demonstration:'--how can he do anything?

4. 'He is mounted on his city-wall;' but yielding to the right, 'he does not proceed to make the attack (he contemplated).' (Where it is said),'There will be good fortune,' (that shows how) he feels the strait he is in, and returns to the rule of law.

5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. 'The meeting secured by his great host' intimates that the opponents of it have been overcome.

6. '(The representative of) the union of men appears in the suburbs:'--his object has not yet been attained.

{fn. XIII. The style of 'heaven and fire form Thung Zän' is such as to suggest the appearance of fire ascending up, blazing to the sky, and uniting with it. The application of the symbolism is again perplexing.

In line 1, the party just issuing from his gate has all the world {footnote p. 285} before him, with which to unite. Selfish thoughts disposing to union have no place in him.

In line 2, union (only) with kindred implies narrowness of mind. For line 3, see note on the Text.

In line 4, stress should be laid on 'yielding to the right.'

For line 5, see note on the Text.

The Khang-hsî editors append the following note to the last paragraph: --'Under line 1 it is said that "union in the open country indicates progress and success," while here it is only said that "with union in the suburbs there is no cause for repentance." Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagram was not attained. We may truly say that Confucius was a skilful reader of the duke of Kâu.' Of course the editors did not doubt Confucius' authorship of all the Appendixes.}

{p. 285}

{fr. XIV}. (The trigram for) heaven and (that of) fire above it form Tâ Yû The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).

1. This first NINE, (undivided),of Tâ Yû shows no approach to what is injurious.

2. 'A large waggon with its load' refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs).

3. 'A feudal prince presents his offerings to the son of Heaven:'--a small man (in such a position) does (himself) harm.

4. 'He keeps his great resources under restraint:'--his wisdom discriminates clearly (what he ought to do).

5. 'His sincerity is reciprocated by all the others:'--his sincerity serves to stir and call out what is in their minds. 'The good fortune springing from a display of proper majesty' shows how they might (otherwise) feel too easy, and make no preparation (to serve him).

{p. 286}

6. 'The good fortune attached to the topmost line of Tâ Yû' arises from the help of Heaven.

{fr. XV}. (The trigram for) the earth and (that of) a mountain in the midst of it form Khien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).

1. 'The superior man who adds humility to humility' is one who nourishes his (virtue) in lowliness.

2. 'The good fortune consequent on being firm and correct, where the humility has made itself recognised, is owing to the possessor's having (the virtue) in the core of his heart.

3. 'The superior man of (acknowledged) merit, and yet humble:'--the myriads of the people will submit to him.

4. 'One, whose action would be in every way advantageous, stirs up his humility the more:'(but in doing so) he does not act contrary to the (proper) rule.

5. 'He may advantageously use the force of arms:'--correcting, that is, those who do not submit.

{fn. XIV. 'Fire above the sky' will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness.

All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text.}

{p. 287}

6. 'His humility has made itself recognised:'--(but) all his aims have not yet been attained. He may employ the force of arms, (but only) in correcting (his own) towns and state.'

{fr. XVI}. (The trigrams for) the earth and thunder issuing from it with its crashing noise form Yü. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God,

{fn. XV. The earth is low, and in the midst of it is a high mountain; but I fail to see how this can symbolise humility. Nor does Regis' representation of it much improve the case:--'Monte' (ait glossa) 'nihil est altius in terra, quae est summe abjecta. At cum is declivis sit, imago esse potest humilis modestiae.' I find the following note on the paragraph in my copy of the 'Daily Lessons'(see Preface):--'The five yin lines above and below symbolise the earth; the one yang line in the centre is "the mountain in the midst of the earth." The many yin lines represent men's desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.' This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams.

Under line 1, 'nourishes his (virtue)' is, literally, 'pastures himself.' He is all humility. That makes him what he is.

Under line 4, 'the (proper) rule' is the rule proper for the subject of the line in his circumstances so near the place of the ruler.

Under line 5, 'the refusal to submit' makes an appeal to force necessary. Even the best and humblest ruler bears the sword, and must not bear it in vain.

Kû Hsî bases all that is said under line 6 on its being a weak line; so that the humble ruler is unable even at the close of the action described in the figure to accomplish all his objects, and must limit his field even in appealing to arms.}

{p. 288}

when they associated with Him (at the service) their highest ancestor and their father.

1. 'The (subject of the) first six proclaims his pleasure and satisfaction:'--there will be evil; his wishes have been satisfied to overflowing.

2. '(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:'--this is shown by the central and correct position (of the line).

3. 'He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:'--this is intimated by the position not being the appropriate one.

4. 'From him the harmony and satisfaction come; great is the success which he obtains:'--his aims take effect on a grand scale.

5. '(The subject of) the fifth six has a chronic complaint:'--this is shown by his being mounted on the strong (line). 'He still lives on without dying:'--he is in the central position, (and its memories of the past) have not yet perished.

6. 'With darkened mind devoted to the harmony and satisfaction (of the time),' as shown in the topmost (line):--how can one in such a condition continue long?

{fn. XVI. 'The Great Symbolism' here is more obscure than usual. A thunderstorm clears the air and removes the feeling of oppression, of which one is conscious before its occurrence. Is this all that is meant by making the trigrams of the earth and thunder form Yü, the hexagram of harmony and satisfaction? What is meant, moreover, by making the thunder 'issue,' as the Chinese text says, from the earth? Then as to the application of this symbolism, I can trace the author's idea but imperfectly. To say that the thunder crash suggested the use of music, as some critics do, is {footnote p. 289} absurd. The use of music at sacrifices, however, as assisting the union produced by those services between God and his worshippers, and the present and past generations, agrees with the general idea of the figure. I must suppose that the writer had in mind the sacrifices instituted by the duke of Kâu, as related in the Hsiâo King, chap. ix.

Pleasure has operated injuriously on the subject of line 1. He calls attention to himself.

Only a part of the symbolism of line 2 is referred to here. Such an omission is not uncommon;--as in lines 3 and 4 also.

With 'the memories of the past not perishing' compare Mencius, II, Section i, chap. 1. 6-13.

In line 6 the action of the hexagram is over. If one puts off changing his evil way any longer, there remains no more hope for him.}

{p. 289}

{fr. XVII}. (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.

1. 'He is changing the object of his pursuit:'--but if he follow what is correct, there will be good fortune. 'He goes beyond (his own) gate to find associates:'--he will not fail (in the method he pursues).

2. 'He cleaves to the little boy:'--he cannot be with the two at the same time.

3. 'He cleaves to the man of age and experience:'--by the decision of his will, he abandons (the youth) below.

4. 'He is followed and obtains adherents:'--according to the idea (of the hexagram), this is evil. 'He is sincere in his course:'--showing his intelligence, and leading to achievement.

5. 'He is sincere in fostering what is excellent:'--his position is correct and in the centre.

{p. 290}

6. 'The sincerity is firmly held and clung to, as shown in the topmost line:'--(the idea of the hexagram) has reached its extreme development.

{fr. XVIII}. (The trigram for) a mountain, and below it that for wind, form Kû. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.

1. 'He deals with the troubles caused by his father:'--he feels that he has entered into the work of his father.

2. 'He deals with the troubles caused by his mother:'--he holds to the course of the due mean.

3. 'He deals with the troubles caused by his father:'--in the end there will be no error.

4. 'He views indulgently the troubles caused by his father:'--if he go forward, he will not succeed.

5. 'He deals with the troubles caused by his father, and obtains praise:'--he is responded to (by the subject of line two) with all his virtue.

{fn. XVII. An explosion of thunder amidst the waters of a marsh would be succeeded by a tremulous agitation of those waters; so far there would be a following of the movement of the lower trigram by the upper. Then in the application of the symbolism we have an illustration of action following the time, that is, according to the time; which is a common use of the Chinese character Sui. Neither the symbolism, however, nor its application adds much to our understanding of the text.

Paragraph 1 consists of two lines that rhyme; and paragraphs 4 (two lines), 5, and 6 do the same. According to Kû Yen-wû, paragraphs 2 and 3 also rhyme; but this appears to me doubtful. The symbolism of these paragraphs is sufficiently explained in the notes on the Text. Some peculiarities in their style (in Chinese) are owing to the bonds of the rhyme.}

{p. 291}

6. 'He does not serve either king or feudal lord:'--but his aim may be a model (to others).

{fr. XIX} (The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.

1. 'The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)' is due to his will being set on doing what is right.

2. 'The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),' arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven).

3. 'He (shows himself) well pleased to advance:'--his position is not that appropriate to him. 'If he become anxious, however, about his action,' his error will not be continued.

4. 'The freedom from error consequent on the

{fn. XVIII. 'When the wind,' says Khäng-|8ze|, 'encounters the mountain, it is driven back, and the things about are all scattered in disorder; such is the emblem of the state denoted by Kû.'

'The nourishing of virtue' appears especially in line 6; all the other lines belong to the 'helping of the people.'

The subject of line 1 has entered into the work of his father, and brings it about that his father is looked on as blameless. The 'due mean' of line 2 is according to the caution in the Text. The Khang-hsî editors interpret the explanation of line 5 as = 'he takes up (the course of his father) with all his virtue.' I think they are wrong.}

{p. 292}

advance in the highest mode' is due to the (various) appropriateness of the position.

5. 'What befits the great ruler' means the pursuing the course of the due mean.

6. 'The good fortune consequent on the advance of honesty and generosity' is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram).

{fr. XX}. (The trigram representing) the earth, and that for wind moving above it, form Kwan. The ancient kings, in accordance with this, examined the (different) regions (of the kingdom), to see the (ways of the) people, and set forth their instructions.

1. 'The looking of a lad shown by the first six, (divided); indicates the way of the inferior people.

{fn. XIX. 'The earth descending or approaching the marsh' is, according to Kû Hsî, symbolical of the approach of superiors to the inferior people, and then the two predicates about the superior man are descriptive of him in that approach, the instruction being symbolised by Tui, and the supporting by Khwän. The Khang-hsî editors, wishing to defend the explanation of lin by 'great,' in Appendix VI, which they ascribe to Confucius, say:--'Lin means "great." The earth above the waters of the marsh shows how full those waters are, rising to the level of the earth, and thus expressing the idea of greatness.' This representation is lame and impotent.

Kû Hsî says he does not understand what is said on line 2. The interpretation in my version is the ordinary one, but I am not satisfied with it. The Khang-hsî editors try to solve the difficulty; but I am not able to follow them.

The same editors compare the conclusion of paragraph 6 in the symbolism of hexagram 11. 'What is external' there, and 'what is internal here,' have, they say, the same reference,--the state, namely, of the whole kingdom, the expressions differing according to the different standpoints from which they are made. The view in the translation is that of Kû Hsî. It is difficult to hold the balance between them. The newer view, perhaps, is the preferable.}

{p. 293}

2. 'The firm correctness of a woman, in peeping out from a door' is also a thing to be ashamed of (in a superior man).

3. 'He looks at (the course of his own life, to advance or recede (accordingly):'--he will not err in the path (to be pursued).

4. 'He contemplates the glory of the kingdom:'(thence) arises the wish to be a guest (at court).

5. 'He contemplates his own life(-course):'--he should (for this purpose) contemplate (the condition of) the people.

6. 'He contemplates his own character:'--he cannot even yet let his mind be at rest.

{fr. XXI}. (The trigrams representing) thunder and lightning form Shih Ho. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws.

1. 'His feet are in the stocks, and he is deprived of his toes:'--there is no walking (to do evil).

2. 'He bites through the soft flesh, and (goes on)

{fn. XX. Wind moving above the earth has the widest sweep, and nothing escapes its influence; it penetrates everywhere. This symbolism is more appropriate to the subject in hand than that of many other hexagrams. Personal influence in a ruler effects much; but the ancient kings wished to add to that the power of published instructions, specially adapted to the character and circumstances of the people. Sun, representing the wind, is well adapted to denote this influence;--see the Analects, XII, xix.

The looking in line 1 is superficial, and does not reach far.

Line 3. 'He will not err in the path to be pursued;'--advancing or receding as is best.

Line 4. 'The glory of the kingdom' is the virtue of the sovereign and the character of his administration. With the sentiment compare Mencius, VII, i, chap. 21. 2.}

{p. 294}

to bite off the nose:'--(the subject of the line) is mounted on the strong (first line).

3. 'He meets with what is disagreeable and hurtful:'--his position is not the proper one for him.

4. 'It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:'--his light has not yet been sufficiently displayed.

5. 'Let him be firm and correct, realising the peril (of his position), and there will be no error:'--he will possess every quality appropriate (to his position and task).

6. 'He wears the cangue and is deprived of his ears:'--he hears, but will not understand.

{fr. XXII}. (The trigram representing) a mountain and that for fire under it form Pî. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation.

{fn. XXI. Khäng-|8ze| says that thunder and lightning are always found together, and hence their trigrams go together to give the idea of union intended in Shih Ho. The one trigram symbolising majesty and the other brightness or intelligence, the application of the hexagram here is easier and more natural than in many other cases.

1. 'There is no walking:'--that is, the subject of the line will not dare to offend any more.

2. '"Being mounted on the strong first line" means,' says Khäng-|8ze|, 'punishing a strong and vehement man, when severity is required, as is denoted by the central position of the line.'

4. 'His light has not been sufficiently displayed;' that is, there is still something for him to do:--he has to realise the difficulty of his position and be firm.}

{p. 295}

1. 'He can discard a carriage and walk on foot:'--righteousness requires that he should not ride.

2. 'He adorns his beard:'--he rouses himself to action (only) along with the (subject of the) line above.

3. 'The good fortune consequent on his ever maintaining firm correctness' is due to this,--that to the end no one will insult him.

4. 'The place occupied by the fourth six, (divided),' affords ground for doubt (as to its subject); but '(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,' he will in the end have no grudge against him.

5. 'The good fortune falling to the fifth six, (divided); affords occasion for joy.

6. 'The freedom from error attached to (the subject of) the topmost line, with no ornament but the (simple white),' shows how he has attained his aim.

{fn. XXII. 'A mountain,' says Khäng-|8ze|, 'is a place where we find grass, trees, and a hundred other things. A fire burning below it throws up its light, and brings them all Out in beauty; and this gives the idea of ornament, or being ornamented. The various processes of government are small matters, and elegance and ornament help their course; but great matters of judgment demand the simple, unornamented truth.'

The subject of line 1 does not care for and does not need ornament. He will walk in the way of righteousness without it.

Paragraph 3 tells us that it is not ornament, but correct firmness, which secures the respect of others.

In the fourth place, and cut off from line 1 by 2 and 3, we might doubt how far the subject of 4 would continue loyal to the subject of it. But he does continue loyal, through the character and object of the subject of 3.

The Khang-hsî editors say:--'Line 5 occupies the place of honour, and yet prefers simplicity and exalts economy; its subject {footnote p. 296} might change and transform manners and customs;--it is a small matter to say of him that he affords occasion for joy.

The subject of line 6 has more of the spirit of the hexagram than in most hexagrams. His being clothed in simple white crowns the lesson that ornament must be kept in a secondary place.}

{p. 296}

{fr. XXIII}. (The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Po. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position.

1. 'He overthrows the couch by injuring its legs:'--thus (he commences) his work of ruin with what is lowest (in the superior man).

2. 'He destroys the couch by injuring its frame:'--(the superior man) has as yet no associates.

3. That 'there will be no error on the part of this one among the overthrowers' arises from the difference between him and the others above and below.

4. 'He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):'--calamity is very near at hand.

5. 'He obtains for them the favour that lights on the inmates of the palace:'--in the end there will be no grudge against him.

6. 'The superior man finds himself in a carriage:'--he is carried along by the people. 'The small men (by their course) overthrow their own dwellings:'--they can. never again be of use to them.

{fn. XXIII. A mountain,' says Yü Fan (towards the end of the Han dynasty), 'stands out high above the earth; here it appears as lying on the earth:--plainly it has been overturned.' On the {footnote p. 297} other hand, Liû Mû (early in the Sung dynasty) says:--A mountain has the earth for its foundation. If the earth be thick, the mountain preserves its height. So it is with the sovereign and people.' The application might be deduced from either view.

It is hard to tell whether 'the lowest' in paragraph 1 should be supplemented as I have done. If not, then the explanation is a mere truism.

Khäng-|8ze| is precise and decisive in supplementing the explanation of paragraph 2 as in the translation.

See on the Text of lines 3 and 4.

On paragraph 5, the Khang-hsî editors say admirably:--'The fifth line is weak, and yet occupies the most honourable place in the figure,--emblematic of a queen; and as its subject leads on the subjects of the other lines to obtain the favours given to the inmates of the palace, she, it is plain, has neither jealousy nor any other injurious temper that might incur blame for tending to overthrow the ruler.'

Paragraph 6 shows the ruler restored to the favour of the people, and the restoration of concord in the state. The small men have done their worst, and there is an end of their attempts for a time.}

{p. 297}

{fr. XXIV}. (The trigram representing) the earth and that for thunder in the midst of it form Fû. The ancient kings, in accordance with this, on the day. of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.

1. 'Returning (from an error) of no great extent' is the prelude to the cultivation of the person.

2. 'The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below.

3. Notwithstanding 'the perilous position of him

{p. 298}

who has made many returns,' there will be no error through (his aiming after righteousness).

4. 'He moves right in the centre (among those represented by the other divided lines), and yet returns alone:'--his object is to pursue the (proper) path.

5. 'The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position.

6. 'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler.

{fn. XXIV. 'Thunder in the midst of the earth' is thunder shut up and silent, just able to make its presence felt. So is it with the first genial stirrings of life after the winter solstice; so is it with the first returning steps of the wanderer to virtue. As the spring of life has to be nursed in quietness, so also has the purpose of good. The ancient statutes here referred to must have been like the present cessation from public and private business at the time of the new year, when all the Chinese people are for a time dissolved in festivity and joy.

Canon McClatchie translates here:--'The ancient kings on this culminating day (i. e. the seventh) closed their gates,' &c. 'Culminating day' does not give us the meaning so well as 'the day of the solstice;' but where does the translator find the explanatory 'the seventh,' which he puts in parentheses? In my own 'salad' days of Chinese knowledge I fancied there might be in paragraph 1 of the Text some allusion to a primitive sabbath; but there is no ground for introducing 'seven days,' or 'the seventh day,' into this paragraph of the Great Symbolism.

The virtuous subject of the first line' is in paragraph 2 called zän, 'the benevolent' or loving.' It is the only case in all the symbolism of the Yî where we find that term used as an adjective. It is emphatic here for 'humanity,' man in his ideal.

The other paragraphs present nothing for remark beyond what has been said on the Text of the duke of Kâu.}

{p. 299}

{fr. XXV}. The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things.

1. When 'he who is free from insincerity makes any movement,' he will get what he desires.

2. 'He reaps without having ploughed:'--(the thought of) riches to be got had not risen (in his mind).

3. 'The passer-by gets the ox:'--this proves a calamity to the people of the neighbourhood.

4. 'If he can remain firm and correct there will be no error:'--he firmly holds fast (his correctness).

5. 'Medicine in the case of one who is free from insincerity!'--it should not be tried (at all).

6. 'The action (in this case) of one who is free from insincerity' will occasion the calamity arising from action (when the time for it is) exhausted.

{fn. XXV. The composition of the hexagram is given here in a manner different from what we have met with in the account of any of the preceding figures; and as the text is not called in question, I have made the best I could in the translation of the two commencing clauses. The application of the symbolism to what the ancient kings did is also hard to comprehend.

The paragraph on line 1 is another way of saying that in the course of things real goodness may be expected to be fortunate,--'by the appointment of Heaven.'

Paragraph 2. 'The thought of getting rich had not risen in his mind:'--he did what he did, because it was right, not because of the gain it would bring him.

On paragraph 3, it is said, 'The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.'

Paragraph 5. Sickness ought not to happen to one who {footnote p. 300} is perfectly sincere. If it do happen, he must refer it to some inexplicable will of Heaven. As that has afflicted, so it will cure.'

Paragraph 6. 'When a thing is over and done, submission and acquiescence are what are required, and not renewed attempts at action.'}

{p. 300}

{fr. XXVI}. (The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Tâ Khû. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue.

1. 'He is in a position of peril; it will be advantageous for him to stop his advance:'--he should not rashly expose himself to calamity.

2. '(He is as) a carriage from which the strap under it has been removed:'--being in the central position, he will incur no blame.

3. 'There will be advantage in whatever direction he may advance:'--(the subject of) the topmost line is of the same mind with him.

4. 'The great good fortune indicated by the fourth six, (divided),' shows that there is occasion for joy.

5. 'The good fortune indicated by the fifth six, (divided),' shows that there is occasion for congratulation.

6. 'In command of the firmament of heaven:'--the way is grandly open for movement.

{fn. XXVI. I have quoted, in the Introduction, {pr. 37}, Kû Hsî's remark on the Great Symbolism here. Khäng-|8ze| says:--'Heaven is the greatest of all things, and its being in the midst of a mountain gives us the idea of a very large accumulation. And so great {footnote p. 301} is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.'

Paragraph 1. The 'calamity' is that of opposition from, or repression by, the subject of line 4.

Paragraph 3. When the action of the hexagram has reached line 6, its work is done. The subject of 6 will no longer exercise repression, but join with that of 3, assisting him to advance.

Paragraph 4. The subject of line 4 has indeed occasion for joy. Without the use of punishment for crimes committed, by precaution anticipating them, without any trouble he has repressed evil. The 'joy' gives place in paragraph 5 to 'congratulation,' the people being all interested in the action of the ruler.}

{p. 301}

{fr. XXVII}. (The trigram representing) a mountain and under it that for thunder form Î. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.

1. 'You look at me till your (lower) jaw hangs down:'--(the subject of the line) is thus shown unfit to be thought noble.

2. 'The evil of advance by the subject of the second SIX, (divided),' is owing to his leaving in his movements his proper associates.

3. 'For ten years let him not take any action:'--his course is greatly opposed (to what is right).

4. 'The good fortune attached to looking downwards for (the power to) nourish,' shows how brilliant will be the diffusion (of that power) from (the subject of the line's) superior position.

5. 'The good fortune from abiding in firmness' is due to the docility (of the subject of the line) in following (the subject of the line) above.

6. 'The good fortune, notwithstanding the peril

{p. 302}

of his position, of him from whom comes the nourishing,' affords great cause for congratulation.

{fr. XXVIII}. (The trigram representing) trees hidden beneath that for the waters of a marsh forms Tâ Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret.

1. 'He places mats of the white mâo grass under things set on the ground:'--he feels his weakness and his being in the lowest place, (and uses extraordinary care).

2. 'An old husband and a young wife:'--such association is extraordinary.

3. 'The evil connected with the beam that is weak' arises from this, that no help can be given (to the condition thus represented).

4. 'The good fortune connected with the beam curving upwards' arises from this, that it does not bend towards what is below.

5. 'A decayed willow produces flowers:'--but how can this secure its long continuance? 'An old

{fn. XXVII. I do not think that the Great Symbolism here is anything but that of a thunderstorm, dispersing the oppression that bangs over nature, and followed by genial airs, and the reviving of all vegetation. But there is nothing analogous to the thunder in the application. 'Words,' it is said, 'nourish virtue; food and drink nourish the body.'

Paragraph 1. As Mencius said, 'He that nourishes the little belonging to him is a little man.'

Paragraph 2. Neither the subject of line 1, nor of line 6, is the proper associate of 2.

The other paragraphs are sufficiently illustrated in the notes on the Text.}

{p. 303}

wife and a young husband:'--this also is a thing to be ashamed of.

6. 'Evil follows wading with (extraordinary) boldness (through the stream):'--but (the act) affords no ground for blame.

{fr. XXIX}. (The representation of) water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction.

1. 'In the double defile, he enters a cavern within it:'--he has missed his (proper) way, and there will be evil.

2. 'He will get a little (of the deliverance) that he seeks:'--he will not yet escape from his environed position.

3. 'Whether he comes or goes, he is confronted by a defile:'--he will never (in such circumstances) achieve any success.

{fn. XXVIII. Khäng-|8ze| says on the Great Symbolism:--'The waters of a marsh moisten and nourish the trees. When here it is said that they destroy and extinguish the trees, their action is very extraordinary.' This explanation is very far-fetched; and so is what the same scholar says on the application of it. I need not give it here, nor have I found, or myself made out, any other more easy and natural.

Paragraph 2. 'Such an association is extraordinary:'--the characters also imply, perhaps, that it is successful.

Paragraph 3. The beam being broken, any attempt to sustain it will have no effect in supporting the roof.

Paragraph 5. The shoots produced in line 2 will grow into a new and vigorous tree. The flowers here will soon decay, and the withered trunk continue the same. For what will a young man marry an old woman? There will be no children;--it can only be from some mercenary object.}

{p. 304}

4. '(Nothing but) a bottle of spirits and a subsidiary basket of rice:'--(these describe) the meeting at this point of (those who are represented by) the strong and weak lines.

5. 'The water in the defile is not full (so as to flow away):'--(the virtue indicated by) the central situation is not yet (sufficiently) great.

6. 'The sixth line, divided, shows its subject missing his (proper) course:'--'there will be evil for three years.'

{fr. XXX}. (The trigram for) brightness, repeated, forms Lî. The great man, in accordance with this, cultivates more and more his brilliant (virtue), and diffuses its brightness over the four quarters (of the land).

1. 'The reverent attention directed to his confused steps' is the way by which error is avoided.

2. 'The great good fortune (from the subject of the second line) occupying his place in yellow' is owing to his holding the course of the due mean.

3. 'A position like that of the declining sun:'--how can it continue long?

4. 'How abrupt is the manner of his coming!'--none can bear with him.

5. 'The good fortune attached to the fifth SIX,

{fn. XXIX. The application of the Great Symbolism is here more perplexing even than usual. What is said of the superior man is good, but there is no reference in it to the subject of danger.

The subject of line 3 goes and comes, moves up and down, backwards and forwards; making no advance. This can be of no use in extricating him from the danger.

Those represented in line 4 by the strong and weak lines are the ruler and his minister.}

{p. 305}

divided),' is due to its occupying the place of a king or a prince.

6. 'The king employs him in his punitive expeditions:'--the object is to bring the regions to a correct state.

{fn. XXX. In the Great Symbolism Lî is used in the sense of brightness. There was no occasion to refer to its other meaning. 'The great man' rather confirms the interpretation of the 'double brightness' in the treatise on the Thwan as indicating the ruler.

Paragraph 2. As yellow is a 'correct' colour, so is the due mean the correct course.

Paragraph 3. 'The declining sun,' say the Khang-hsî editors, 'is an emblem of the obscuration coming over the virtue of the mind.'

Paragraph 4. 'None can bear with him' refers to the second part of the symbolism of the line, which is not given here.}

{file "Section II" "icap2-2.htm"}

SECTION II

{fr. XXXI}. (The trigram representing) a mountain and above it that for (the waters of) a marsh form Hsien. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others.

1. 'He moves his great toe:'--his mind is set on what is beyond (himself).

2. Though 'there would be evil; yet, if he abide (quiet) in his place, there will be good fortune:'--through compliance (with the circumstances of his condition and place) there will be no injury.

3. 'He moves his thighs:'--he still does not (want to) rest in his place. His will is set on 'following others:'--what he holds in his grasp is low.

4. 'Firm correctness will lead to good fortune,

{p. 306}

and prevent all occasion for repentance:'--there has not yet been any harm from (a selfish wish to) influence. 'He is unsettled in his movements:'(his power to influence) is not yet either brilliant or great.

5. 'He (tries to) move the flesh along the spine above the heart:'--his aim is trivial.

6. 'He moves his jaws and tongue:'--he (only) talks with loquacious mouth.

{fn. XXXI. In various ways the waters of a marsh, placed high above the adjacent land, will descend to water and fertilise them. This symbolism agrees sufficiently well with the idea of influence passing between a superior and inferior party in relation with each other. There is nothing in the representation, however, to suggest particularly the relation between husband and wife; and the more I think of it, the more doubtful it becomes to me that king Wan intended by the trigrams of this figure to give the idea of man and wife. The application of the symbolism is sufficiently appropriate. The commentators see in it especially the lesson of humility--emptiness of self, or poverty of spirit--in order that the influences to which we are subjected may have free course.

Paragraph 1. What is beyond one's self is represented by line 4, a proper correlate of 1. There is the desire to influence; but it is ineffectively exhibited.

Paragraph 2. 'Compliance (with the circumstances of his condition and place)' is merely another way of 'being firm and correct.'

Paragraph 3. The language, 'What he holds in his grasp is low,' makes Kû Hsî and the older commentators generally understand low of lines 1 and 2, and their weak subjects. But 'following' leads the mind to the lines above, as the Khang-hsî editors point out. 'Low' is to be understood in the sense of 'mean.'

Paragraph 4. The 'being firm and correct' appears here as equivalent to the want of 'a selfish wish to influence.'

Paragraph 5. The triviality of the aim explains the ineffectiveness of the movement, but not its giving no occasion for repentance. That the mei which are moved are behind and above the region of the heart seems too mechanical and trivial an explanation.}

{p. 307}

{fr. XXXII}. (The trigram representing) thunder and that for wind form Häng. The superior man, in accordance with this, stands firm, and does not change his method (of operation).

1. 'The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things).

2. 'All occasion for repentance on the part of the subject of the second NINE, (undivided,), disappears:'--he can abide long in the due mean.

3. 'He does not continuously maintain his virtue:'--nowhere will he be borne with.

4. (Going) for long to what is not his proper place, how can he get game?

5. 'Such firm correctness in a wife will be fortunate:'--it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly:--for him to follow (like) a wife is evil.

6. 'The subject of the topmost line is exciting himself to long continuance:'--far will he be from achieving merit.

{fn. XXXII. How the interaction of wind and thunder symbolises the lesson of the hexagram, and especially the application in this paragraph of that symbolism, is a question I have not been able to solve.

Paragraph 1. The stress of what is said under line 1 is here made to lie on its being the first line of the figure.

Paragraph 2. Line 2 is in the centre of its trigram, and that position, here as often elsewhere, symbolises the course of its subject.

Paragraph 3. The Khang-hsî editors make the application here = 'nowhere can he bear (to remain).'

{footnote p. 308}

From paragraph 5 it appears that what is right will vary in different cases. The lesson of the hexagram is perseverance in what is right in each particular case.}

{p. 308}

{fr. XXXIII}. (The trigram representing) the sky and below it that for a mountain form Thun. The superior man, in accordance with this, keeps small men at a distance, not by showing that he hates them, but by his own. dignified gravity.

1. There is 'the perilousness of the position shown by the retiring tail:'--but if 'no movement' be made, what disaster can there be?

2. 'He holds it as; by (a thong from the hide of) a yellow ox:'--his purpose is firm.

3. 'The peril connected with the case of one retiring, though bound,' is due to the (consequent) distress and exhaustion. 'If he were (to deal as in) nourishing a servant or concubine, it would be fortunate for him:'--but a great affair cannot be dealt with in this way.

4. 'A superior man retires notwithstanding his likings; a small man cannot attain to this.'

5. 'He retires in an admirable way, and with firm correctness there will be good fortune:'--this is due to the rectitude of his purpose.

6. 'He retires in a noble way, and his doing so will be advantageous in every respect:'--he who does so has no doubts about his course.

{fn. XXXIII. Kû Hsî says:--'The sky is illimitable; a mountain is high, but has its limits; the union of these is an emblem of retiring.' I do not understand such embleming. Khäng-|8ze| says:--'Below the sky is a mountain. The mountain rises up below the sky, and its height is arrested, while the sky goes up higher and higher, till they come to be apart from each other. In this we have an emblem of retiring and avoiding.' We feel somewhat as {footnote p. 309} if there were a meaning in this; but, as in many other cases, both the symbolism and its application are but dimly apprehended.

The symbolism of the various lines is sufficiently explained on the Text. Paragraph 5 is but a repetition of the Text without additional explanation.}

{p. 309}

{fr. XXXIV}. (The trigram representing) heaven and above it that for thunder form Tâ Kwang. The superior man, in accordance with this, does not take a step which is not according to propriety.

1. 'He manifests his vigour in his toes:'--this will certainly lead to exhaustion.

2. 'The second NINE, (undivided), shows that with firm correctness there will be good fortune:'--this is due to its being in the centre, (and its subject exemplifying the due mean).

3. 'The small man uses all his strength; in the case of the superior man it is his rule not to do so.'

4. 'The fence is opened and the horns are not entangled:'--(the subject of the line) still advances.

5. 'He loses his ram and hardly perceives it:'--he is not in his appropriate place.

6. 'He is unable either to retreat or to advance:'--this is owing to his want of care. 'If he realise the difficulty (of his position), there will be good fortune:'--his error will not be prolonged.

{fn. XXXIV. In illustration of the symbolism of the trigrams here, Khäng-|8ze| says well:--'Thunder rolling above in the sky and making all things shake is the emblem of great power.' In passing on to its application he starts with a beautiful saying of antiquity, that 'the strong man is he who overcomes himself.' That this thought was in the mind of the writer of the paragraph on the Great Symbolism I can well believe; but the analogy between the natural and the moral and spiritual worlds in passing from the phenomenon of thunder to this truth is a thing to be felt, and that can hardly be described.

{footnote p. 310}

Paragraph 1. 'This will lead to exhaustion;' and from that will follow distress and other evils.

The central position and the due moral mean in paragraph 2 is another instance of the felt analogy referred to above.

In paragraph 3 nothing is added to the Text; and on the symbolism nothing is said.

Paragraph 5. 'He is not in his appropriate place:' this is said simply because an odd place ought to be filled by a strong line.}

{p. 310}

{fr. XXXV}. (The trigram representing) the earth and that for the bright (sun) coming forth above it form |3in|. The superior man, according to this, gives himself to make more brilliant his bright virtue.

1. 'He appears wishing to advance, but (at the same time) being kept back:'--all-alone he pursues the correct course. 'Let him maintain a large and generous mind, and there will be no error:'--he has not yet received an official charge.

2. 'He will receive this great blessing:'--for he is in the central place and the correct position for him.

3. 'All (around) trust him:'--their (common) aim is to move upwards and act.

4. '(He advances like) a marmot. However firm and correct he may be, his position is one of peril:'--his place is not that appropriate for him.

5. 'Let him not concern himself whether he fails or succeeds:'--his movement in advance will afford ground for congratulation.

6. 'He uses his horns only to punish (the rebellious people of) his city:'--his course of procedure is not yet brilliant.

{fn. XXXV. The sun rising above the earth, and then travelling up to his meridian height, readily suggests the idea of advancing. On {footnote p. 311} the application of this symbolism, Hû Ping-wän (Yüan dynasty) says:--'Of strong things there is none so strong as heaven; and hence the superior man after its pattern makes himself strong; of bright things there is none so bright as the sun, and after its pattern he makes himself bright.'

If the subject of line 1 had received an official charge, then when unrecognised by his sovereign, and obstructed in his progress, his correct course would have been to cease to advance, and retire from the office in which he was not allowed to carry out his principles.

There is nothing said on line 2 to explain particularly the symbolism of 'the grandmother' in the Text.

'The course of procedure' in paragraph 6 has still an element of force in it, which is more than 'the firm correctness' that was to king Wän the ideal character of a feudal lord, and therefore his light is not yet that of the full-orbed sun.}

{p. 311}

{fr. XXXVI}. (The trigram representing) the earth and that for the bright (sun) entering within it form Ming Î. The superior man, in accordance with this, conducts his management of men;--he shows his intelligence by keeping it obscured.

1. 'The superior man (is revolving his) going away:'--(in such a case) he feels it right not to eat.

2. 'The good fortune of (the subject of) the second SIX, divided,' is due to the proper fashion of his acting according to his circumstances.

3. With the aim represented by 'hunting in the south' a great achievement is accomplished.

4. 'He has (just) entered into the left side of the belly (of the dark land):'--he is still able to carry out the idea in his (inner) mind.

5. 'With the firm correctness of the count of Kî,' his brightness could not be (quite) extinguished.

6. 'He had at first ascended to (the top of) the sky:'--he might have enlightened the four quarters

{p. 312}

of the kingdom. 'His future shall be to go into the earth:'--he has failed to fulfil the model (of a ruler).

{fr. XXXVII}. (The trigram representing) fire, and that for wind coming forth from it, form Kiâ Zän. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent.

1. 'He establishes restrictive regulations in his household:--(he does so), before any change has taken place in their wills.

2. 'The good fortune attached to the second six, (divided),' is due to the docility (of its subject), operating with humility.

3. When 'the members of the household are treated with stern severity,' there has been no (great) failure (in the regulation of the family). When 'wife and children are smirking and chattering,' the (proper) economy of the family has been lost.

4. 'The family is enriched, and there is great

{fn. XXXVI. The application of the Great Symbolism here is in itself sufficiently natural; but this meaning of the hexagram hardly appears in the text, till we come to the sixth line.

Paragraph 1. 'He thinks it right not to eat;'--he does not purposely fast; but when he has nothing to eat, he does not complain. He thinks it right that it should be so in the case.

Paragraph 2. 'The proper fashion of acting' is suggested by the weak line's being in the central place.

Paragraph 3. 'The great achievement is accomplished;' but such achievement was not what prompted to action.

Paragraph 4. 'The idea in his inner mind' is the idea of withdrawing from the position and escaping; but the meaning is obscure. See on the Text.}

{p. 313}

good fortune:'--this is due to the docility (belonging to the subject of the line), and its being in its correct place.

5. 'The influence of the king extends to his family:'--the intercourse between them is that of mutual love.

6. 'The good fortune connected with the display of majesty' describes (the result of) the recovery of the true character.

{fn. XXXVII. The Symbolism here is certainly far-fetched. 'As wind,' it is said,' comes first from fire, so does transforming influence emanate from the family.' But the subject of the hexagram is the regulation and not the influence of the family. Then the application is good for the superior man's cultivation of himself; but this again is only connected indirectly with the regulation of the family.

The sooner preventive measures are presented to the youthful mind the better; but does not prohibition imply that a change in the good will has taken place?

In paragraph 2 'docility' is suggested by the weak line. 'The humility' comes out of Sun, the upper trigram, whose attribute is pliant flexibility.

Yü Yen (Yüan dynasty) ingeniously observes on paragraph 4 that the riches of a family are not to be sought in its wealth, but in the affection and harmony of its members. Where these prevail, the family is not likely to be poor, and whatever it has will be well preserved.

The mention 'of mutual love' is unusual in Chinese writings, and must be considered remarkable here. 'The. husband,' says Khäng-|8ze|, 'loves his helpmate in the house; the wife loves him who is the pattern for the family.' But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text.

Paragraph 6. It is said on this, that the majesty is not designedly assumed or put on; but the effect of the character remoulded and perfected. The words of Mencius are aptly quoted in illustration of the lesson:--'If a man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children.'}

{p. 314}

{fr. XXXVIII}. (The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.

1. 'He meets with bad men (and communicates with them):'--(he does so), to avoid the evil of their condemnation.

2. 'He happens to meet with his lord in a bye-passage:'--but he has not deviated (for this meeting) from the (proper) course.

3. 'We see his carriage dragged back:'--this is indicated by the inappropriateness of the position (of the line).

'There is no (good) beginning, but there will be a (good) end:'--this arises from his meeting with the strong (subject of the topmost line).

4. 'They blend their sincere desires together, and there will be no error:'--their (common) aim is carried into effect.

5. 'With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:'--his going forward will afford ground for congratulation.

6. 'The good fortune symbolised by meeting with (genial) rain' springs from the passing away of all doubts.

{fn. XXXVIII. The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei.

The various paragraphs seem to need no illustration beyond what may be found in the notes on the Text.}

{p. 315}

{fr. XXXIX}. (The trigram representing) a mountain, and above it that for water, form Kien. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue.

1. 'Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise:'--the proper course is to wait.

2. 'The minister of the king struggles with difficulty on difficulty:'--in the end no blame will be attached to him.

3. 'He advances, (but only) to (greater) difficulty; he remains stationary, and returns to his former associates:'--they, (represented in) the inner (trigram), rejoice in him.

4. 'To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):'--that is in its proper place and has the solidity (due to it in that position).

5. 'He struggles with the greatest difficulties, while friends are coming (to help him):'--he is in the central position, and possesses the requisite virtue.

6. 'To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):'--his aim is to assist the (subject of the line) inside of him.

'It will be advantageous to meet the great man:'--by his course he follows that noble (lord of the figure).

{fn. XXXIX. The Symbolism is described here a little differently from the form of it in Appendix I. Khäng-|8ze| brings the same meaning out of it, however, in the following way:--'We have here a steep and difficult mountain, and again on the top of that there {footnote p. 316} is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state.' The application of the symbolism is illustrated by the words of Mencius, 'When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.'

From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, 'Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.'

On paragraph 3, Khung Ying-tâ says:--'Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are represented as if rejoicing in it.

The view given of paragraph 4 is that of the Khang-hsî editors.

'The friends' in paragraph 5 are the subjects of the second line, the correlate of 5, and also of the two other lines of the lower trigram.

Sû Shih (A. D. 1036-1101) remarks on paragraph 6 that by 'the inside,' and 'the noble,' we are to understand the subject of line 5.}

{p. 316}

{fr. XL}. (The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man, in accordance with this, forgives errors, and deals gently with crimes.

1. The strong (fourth) line and the weak line here are in correlation:--we judge rightly in saying that 'its subject will commit no error.'

2. 'The good fortune springing from the firm correctness of the second NINE, (undivided),' is due to its subject holding the due mean.

3. For 'a porter with his burden to be riding in a carriage' is a thing to be ashamed of. 'It is he himself that tempts the robbers to come:'--on whom besides can we lay the blame? (See Appendix III, i, 48.)

4. 'Remove your toes:'--the places (of this line

{p. 317}

and of the third and first) are all inappropriate to them.

5. When 'the superior man executes his function of removing (whatever is injurious to the idea of the hexagram),' small men will of themselves retire.

6. 'A prince with his bow shoots a falcon:'--thus he removes (the promoters of) rebellion.

{fr. XLI}. (The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires.

1. 'He suspends his own affairs and hurries away (to help the subject of the fourth line):'--the (subject of that) upper (line) mingles his wishes with his.

{fn. XL. It is a common saying that thunder and rain clear the atmosphere, and a feeling of oppression is relieved. The last paragraph of Appendix I, however, leads us to understand the Symbolism of the phenomena of spring. The application seems to refer to the gentle policy of a conqueror forward to forgive the opposition of those who offer no more resistance.

The subject of line 2 is a minister or officer; and the Khang-hsî editors say that while straightforwardness, symbolised by the arrow, is the first duty of an officer, if he do not temper that quality by pursuing the due medium, which is symbolised by the yellow colour of the arrow, but proceed by main force, and that only, to remove what is evil, he will provoke indignation and rebellion. The 'three foxes' are not alluded to in this second paragraph.

On paragraph 4 the same editors say:--'The subject of this line is not in the central nor in an odd place; he has for his correlate the subject of line 1 and for his close associate that of line 3, both of which lines are weak in strong places. Hence it is said, that they are all in places inappropriate to them.'

What paragraph 5 says, that 'the small men retire,' means that believing in the sincerity of the ruler's determination to remove all evil men, they retire of themselves, or strive to conform to his wishes.}

{p. 318}

2. 'It will be advantageous for (the subject of) the second NINE, (undivided), to maintain his firm correctness:'--his central position gives its character to his aim.

3. 'One man, walking,' (finds his friend):--when three are together, doubts rise among them.

4. 'He diminishes the ailment under which he labours:'--this is matter for joy.

5. 'The great good fortune attached to the fifth six, (divided),' is due to the blessing from above.

6. 'He gives increase to others without taking from what is his own:'--he obtains his wish on a grand scale.

{fn. XLI. 'The waters of a marsh are continually rising up in vapour to bedew the hill above it, and thus increase its verdure; what is taken from the marsh gives increase to the hill.' This is very far-fetched. In the application again the superior man acts only on himself, and for himself;--which has nothing to do with those of low degree giving to those above them. This application, however, agrees with what, as we have seen on the Text, was Khäng-|8ze|'s view of the meaning of the hexagram.

The explanation appended to paragraph 1 seems to be to account for the subject of line 1 hurrying away to the help of line 4.

'His aim' is to abide where he is, and help the subject of 5 by the exhibition of 'firm correctness.'

The Khang-hsî editors observe that paragraph 3 is true indeed of three men; and not of three men only, but of many repetitions of thought or action.

The same editors say on paragraph 5 that 'the blessing from above is explained, by many, of the oracles obtained through divining with the tortoise-shell; but that looking at the text on line 2 of the next hexagram, and that Tî (spoken of there) is the lord of all spirits, the term "above" here is most naturally explained of Heaven's mind, whose acceptance cannot be gainsaid by men or spirits.'

Khäng-|8ze| says on paragraph 6, though I do not see the relevancy {footnote p. 319} of his remarks:--'Dwelling on high, and taking nothing from those below him, but on the contrary giving more to them, the superior man accomplishes his aim on a grand scale. The aim of the superior man is simply to be increasing what others have;--that and nothing else.'}

{p. 319}

{fr. XLII}. (The trigram representing) wind and that for thunder form Yî. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them.

1. 'If the movement be greatly fortunate, no blame will be imputed to him:'--though it is not for one in so low a position to have to do with great affairs.

2. 'Parties add to his stores:'--they come from beyond (his immediate circle) to do so.

3. 'Increase is given by means of what is evil and difficult:'--as he has in himself (the qualities called forth).

4. 'His advice to his prince is followed:'--his (only) object in it being the increase (of the general good).

5. '(The ruler) with sincere heart seeks to benefit (all below):'--there need be no question (about the result). '(All below) with sincere heart acknowledge (his goodness):'--he gets what he desires on a great scale.

6. 'To his increase none will contribute:'--this expresses but half the result. 'Many will seek to assail him:'--they will come from beyond (his immediate circle) to do so.

{fn. XLII. The Symbolism here is different from what we gather from the former Appendix. Sun no longer symbolises wood, but, as {footnote p. 320} it more commonly does, wind. Thunder and wind, it is supposed, increase each the other; and their combination gives the idea of increase. Then the application, good in itself, must be treated very nicely, as it is by the Khang-hsî editors, in order to make out any connexion between it and the Symbolism.

Paragraph 1. 'One in a low position should not move in great affairs;'--not a son, it is said, while his father is alive; nor a minister, while his ruler governs; nor a member of an official department, while its head directs its affairs. If such a one do initiate such an affair, only great success will excuse his rashness.

Paragraph 2. Line 5 is the proper correlate of 2; and its subject will be among the contributing parties. But others 'beyond' will be won to take part with him.

Paragraph 3. There is a soul of good even in men who seem only evil; and adversity may quicken it.

Paragraph 6. As in line 2 the attractive power of benevolence is shown, so in line 6 we have the repulsive power of selfishness exhibited. Mark the 'from beyond' in both paragraphs.}

{p. 320}

{fr. XLIII}. (The trigram representing) heaven and that for the waters of a marsh mounting above it form Kwâi. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undispensed).

1. 'Without (being able to) succeed, he goes forward:'--this is an error.

2. 'Though hostile measures be taken against him, he need not be anxious:'--he pursues the course of the due mean.

3. 'The superior man looks bent on cutting off the culprit:'--there will in the end be no error.

4. 'He walks slowly and with difficulty:'--he is not in the place appropriate to him.

'He hears these words, but does not believe them:'--he hears, but does not understand.

5. 'If his action be in harmony with his central

{p. 321}

position, there will be no error:'--but his standing in the due mean is not yet clearly displayed.

6. 'There is the misery of having none on whom to call:'--the end will be that he cannot continue any longer.

{fr. XLIV}. (The trigram representing) wind and that for the sky above it form Kâu. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom).

1. 'Tied and fastened to a metal drag:'--(this

{fn. XLIII. We can only understand the mounting of the waters of a marsh up into the sky of the phenomenon of evaporation; and certainly the waters so formed into clouds will be condensed, and come down again as rain. This may be taken as an image of dispersion, but not of displacement in the sense of the Text of the hexagram.

The first clause of the application follows naturally enough from the above interpretation of the Symbolism. Kû Hsî says he does not understand the second clause. Many critics adopt the view of it which appears in the translation.

Paragraph 2 does not mention the precautionary measures taken in the Text by the subject of the line, from which the conclusion would follow quite as naturally as from his central position. The Khang-hsî editors, however, say that the not having recourse lightly to force is itself the due course.

Line 3 responding, and alone of all the strong lines responding to 6, may appear at first irresolute, and not prepared for decided measures; but 1 in the end' its subject does what is required of him.

The contiguity of line 5 to the divided 6, is supposed to have some bad effect on its subject, so that while he does what his central position requires, it is not without an effort. 'If a man,' says Khäng-|8ze|, 'cherish a single illicit desire in his mind, he has left the right way. The admonition here conveyed is deep.'}

{p. 322}

describes the arrest of) the weak (line) in its advancing course.

2. 'He has a wallet of fish:'--it is right for him not to allow (the subject of the first line) to get to the guests.

3. 'He walks with difficulty:'--but his steps have not yet been drawn (into the course of the first line).

4. 'The evil' indicated by there being 'no fish in the wallet' is owing to (the subject of the line) keeping himself aloof from the people.

5. 'The subject of the fifth NINE, (undivided), keeps his brilliant qualities concealed:'--as is indicated by his central and correct position.

'(The good issue) descends (as) from Heaven:--'his aim does not neglect the ordinances (of Heaven).

6. 'He receives others on his horns:'--he is exhausted at his greatest height, and there will be cause for regret.

{fn. XLIV. Wind, blowing all-under the sky, penetrates everywhere, and produces its natural effect; and it is a good application of this phenomenon that follows; but it has nothing to do with the meaning of Kâu and the interpretation of the hexagram, as taught in the Text. The Khang-hsî editors perceive this, and deal with the Symbolism after a method of their own, on which it is unnecessary to enter.

Paragraph 1. My supplement, 'This describes the arrest of,' is a conclusion from the whole of the Text on the line. All the commentaries have it.

In the 'Daily Lecture' it is said that the lesson of paragraph 2 is that 'the subject of the line should make the repression of 1 his own exclusive work, and not allow it to pass on to the subject of any of the other lines.' That view is rather different from the one indicated in my supplement.

'His steps have not been drawn into the course of the first {footnote p. 323} line:'--we have to supply, land therefore there will be no great error.'

Paragraph 4. See what is said on the Text. But that the subject of the line stands alone is owing, it is here implied, to his own impatience. If he could exercise forbearance, he would find a proper opportunity to check the advance of the subject of line 1.

The subject of line 5, while mindful of his task in the hexagram,--to repress the advance symbolised by 1,--yet keeps his wise plans concealed till the period of carrying them into execution, determined by the ordinances of Heaven, has arrived. Then comes the successful stroke of his policy as if it were directly from Heaven. The subject of line 6 really accomplishes nothing to repress the advance of the unworthy; but he keeps himself from evil communication with them. He is not to be charged with blameable error, though more and better might have been expected of him.}

{p. 323}

{fr. XLV}. (The trigram representing the) earth and that for the waters of a marsh raised above it form |3hui|. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.

1. 'In consequence disorder is brought into the sphere of his union:'--his mind and aim are thrown into confusion.

2. 'He is led forward; there will be good fortune, and freedom from error:'--(the virtue proper to) his central place has not undergone any change.

3. 'If he go forward, he will not err:'--in the subject of the topmost line there is humility and condescension.

4. 'If he be grandly fortunate, he will receive no blame:'--(this condition is necessary, because) his position is not the one proper to him.

5. 'There is the union (of all) under him in the place of dignity:'--(but) his mind and aim have not yet been brilliantly displayed.

{p. 324}

6. 'He sighs and weeps:'--he does not yet rest in his topmost position.

{fr. XLVI}. (The trigram representing) wood and that for the earth with the wood growing in the midst of it form Shäng. The superior man, in accordance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great.

1. 'He is welcomed in his advance upwards, and there will be great good fortune:'--(the subjects of) the upper (trigram) are of the same mind with him.

2. 'The sincerity of the subject of the second NINE, undivided,' affords occasion for joy.

3. 'He advances upwards (as into) an empty city:'--he has no doubt or hesitation.

4. 'The king employs him to prevent his offerings on mount Khî:'--such a service (of spiritual Beings) is according to (their mind).

{fn. XLV. What has this Great Symbolism to do with the idea and preservation of union? The question is answered in this way:--A marsh whose waters are high up above the earth must be kept in by banks and dykes, to keep them together, to preserve them from being dispersed. So the union of a people must be preserved by precautions against what would disturb and destroy it. Of such precautions the chief is to be prepared to resist attack from without, and to put down internal sedition.

Paragraph 3. The topmost line is the last in Tui, whose attribute is complacent satisfaction, appearing in flexibility or docility.

Paragraph 5. 'His mind and aim have not yet been brilliantly displayed:'--this is in explanation of the case that some may even still not have confidence in him.

Paragraph 6. The topmost position is that of the trigram; the subject of the line might bid farewell to all the work of the hexagram; but he cannot bear to do so.}

{p. 325}

5. 'He is firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due ceremony):'--he grandly succeeds in his aim.

6. 'He blindly advances upwards,' and is in the highest place:--but there is decay in store for him, and he will not (preserve) his riches.

{fr. XLVII}. (The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Khwän. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.

1. 'He enters a dark valley:'--so benighted is he, and without clear vision.

2. 'He is straitened amidst his wine and viands:'--(but) his position is central, and there will be ground for congratulation.

{fn. XLVI. See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinction and influence.

Paragraph x. Instead of finding in this the three lines of Khwän and their subjects, Khäng-|8ze| makes 'the upper' denote only line 2.

Paragraph 2. The subject of line 2 in his loyal devotion to 5 will do much good and benefit many; hence we have the words, affords occasion for joy.'

Paragraph 3. 'He has no doubt or hesitation:'--but this is presuming rather on his strength.

Paragraph 4. The Khang-hsî editors say:--'Such an employment of men of worth to do service to spiritual Beings is serving them according to their mind.'

Paragraph 6. When one has reached the greatest height, he should think of retiring. Ambition otherwise may overleap itself.}

{p. 326}

3. 'He lays hold of thorns:'--(this is suggested by the position of the line) above the strong (line).

'He enters his palace, and does not see his wife:'--this is inauspicious.

4. 'He proceeds very slowly (to help the subject of the first line):'--his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together.

5. 'His nose and feet are cut off:'--his aim has not yet been gained.

'He is leisurely, however, in his movements, and is satisfied:'--his position is central and (his virtue) is correct.

'It will be well for him to be (as sincere as) in sacrificing:'-- so shall he receive blessing.

6. 'He is straitened as if bound with creepers: (his spirit and action) are unsuitable.

'(He says), "If I move, I shall repent of it." And he does repent (of former errors), which leads to good fortune:'--so he (now) goes on.

{fn. XLVII. The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be 'a marsh with no water is Khwän;' and this might certainly suggest to us a condition of distress. But how does this come out of the trigrams? The upper one is Tui, representing a marsh; and the lower is Khân, representing water in a defile. The collocation of the two suggests the running of the water from the marsh or lake into the stream, which will soon empty the other. Such is the view which occurred to myself; and it is the same as that given by Kû Hsî:--'The water descending and leaking away, the marsh above will become dry.' The application is good in itself, but the concatenation between it and the Symbolism is hardly discernible.

{footnote p. 327}

So stupid is the subject of line 1 that by his own act he increases his distress.

The Khang-hsî editors say that the 'ground for congratulation in paragraph 2 is the banqueting and sacrificing.' I rather think it is the measure of help, which it is intimated the subject will give in removing the straitness and distress of the time.

See the extract from the Khang-hsî editors on the symbolism of the third line of the Text.

The difficulties attending the symbolism of the Text of lines 4, 5, and 6 are not lightened by what we find in this Appendix.}

{p. 327}

{fr. XLVIII}. (The trigram representing) wood and above it that for water form |3ing|. The superior man, in accordance with this, comforts the people, and. stimulates them to mutual helpfulness.

1. 'A well so muddy that men will not drink of it:'--this is indicated by the low position (of the line).

'An old well to which the birds do not come:'--it has been forsaken in the course of time.

2. 'A well from which by a hole the water escapes, and flows away to the shrimps:'--(the subject of this second line has) none co-operating with him (above).

3. 'The well has been cleared out, but is not used:'--(even) passers-by would be sorry for this.

A prayer is made 'that the king were intelligent:'--for then blessing would be received.

4. 'A well the lining of which is well laid. There will be no error:'--the well has been put in good repair.

5. 'The waters from the cold spring are (freely) drunk:'--this is indicated by the central and correct position (of the line).

6. 'The great good fortune' at the topmost place

{p. 328}

indicates the grand accomplishment (of the idea in the hexagram).

{fr. XLIX}. (The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times.

1. 'He is bound with (the skin of) a yellow ox:'--he should in his circumstances be taking action.

2. 'He makes his changes when some time has passed:'--what he does will be matter of admiration.

3. 'The change (contemplated) has been three times fully discussed:'--to what else should attention (now) be directed?

4. 'The good fortune consequent on changing (existing) ordinances' is due to the faith reposed in his aims.

5. 'The great man produces his changes as the tiger does when he changes his stripes:'--their beauty becomes more brilliant.

{fn. XLVIII. The Great Symbolism here may well enough represent a well, it being understood that the water which is above the wood is that raised by it for irrigation and other uses. What is said, moreover, in the application is more akin to the idea of the hexagram than in most of the other cases. It is certainly one way in which the ruler should nourish the people.

Ii is said on paragraph 1:--'Those who have a mind to do something in the world, when they look at this line, and its symbolism, will learn how they ought to exert themselves.'

Rather in opposition to what I have said on the Text of line 4, the 'Daily Lecture' observes here:--'The cultivation of one's self, which is represented here, is fundamental to the government of others.'}

{p. 329}

6. 'The superior man produces his changes as the leopard does when he changes his spots:'--their beauty becomes more elegant.

'Small men change their faces:'--they show themselves prepared to follow their ruler.

{fr. L}. (The trigram representing) wood and above it that for fire form Ting. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven).

1. 'The caldron is overturned, and its feet turned upwards:'--but this is not (all) contrary (to what is right).

'There will be advantage in getting rid of what was bad:'--thereby (the subject of the line) will follow the more noble (subject of the fourth line).

2. 'There is the caldron with the things (to be cooked) in it:'--let (the subject of the line) be careful where he goes.

'My enemy dislikes me:'--but there will in the end be no fault (to which he can point).

3. 'There is the caldron with (the places for) its

{fn. XLIX. Wise men, occupying themselves with the determination of the seasons and questions of time, have in all ages based their judgments on the observation of the heavenly bodies. We find this insisted on in the first book of the Shû, by the ancient Yâo. But how this application of the Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yî with a high Chinese dignitary, who was a well-read scholar also so far as his own literature was concerned, he referred to this paragraph as proving that all our western science had been known to Fû-hsî and Confucius!

What is said on the several lines is sufficiently illustrated in the notes on the Text.}

{p. 330}

ears changed:'--(its subject) has failed in what was required of him (in his situation).

4. 'The contents designed for the ruler's use are overturned and spilt:'--how can (the subject of the line) be trusted?

5. 'The caldron has yellow ears:'--the central position (of the line) is taken as (a proof of) the solid (virtue of its subject).

6. 'The rings of jade' are at the very top:--the strong and the weak meet in their due proportions.

{fr. LI}. (The trigram representing) thunder, being repeated, forms Kän. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).

1. 'When the (time of) movement comes, he will be found looking out with apprehension:'-- that feeling of dread leads to happiness.

{fn. L. The Great Symbolism here has come before us in the treatise on the Thwan. Of the application of that symbolism I can only say that, as has been seen in many other hexagrams, while good enough in itself, it is far-fetched.

The same remark may be made on the explanation of the Text of the first line. I can myself do little more than guess at its meaning. The Khang-hsî editors observe that nothing is said about the case of the 'concubine' in the Text; but that it is covered by the following the more noble,' 'so condensed and complete are the words of the sage!'

The same editors find a pregnant sense in the conclusion of paragraph 2:--'There will be no fault in me to which my enemy can point, and his disposition to find fault will be diminished.'

'What was required of the caldron in the third line was that that line and line 5, instead of 6, should be correlates;' but there is little meaning in such a statement.

The subject of line 4 cannot be trusted again. He has failed in doing what was his proper work.}

{p. 331}

'He yet smiles and talks cheerfully:'--the issue (of his dread) is that he adopts (proper) laws (for his course).

2. 'When the movement approaches, he is in a position of peril:'--(a weak line) is mounted on a strong (one).

3. 'He is distraught amid the startling movements going on:'--(the third line) is in a position unsuitable to it.

4. 'Amid the startling movements, he sinks supinely in the mud:'--the light in him has not yet been brilliantly developed.

5. 'He goes and comes amid the startling movements, and (always) in peril:'--full of risk are his doings.

'What he has to do has to be done in his central position:'--far will he be from incurring any loss.

6. 'Amid the startling movements he is in breathless dismay:'--he has not found out (the course of) the due mean.

'Though evil (threatens), he will not fall into error:'--he is afraid of being warned by his neighbours.

{fr. LII}. (Two trigrams representing) a mountain, one over the other, form Kän. The superior man, in

{fn. LI. The account of the Great Symbolism here calls for no remark. Nor does the application of it; but may it not be too late to fear, and order anew one's thoughts and actions when the retributions in providence are taking place? Commentators are haunted by the shadow of this question; but they are unable rightly to meet it.

Paragraph 1 is the same as 2 in Appendix I.

Paragraph 4. Compare paragraph 4 of hexagram 21, Appendix II.}0

{p. 332}

accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is.

1. 'He keeps his toes at rest:'--he does not fail in what is correct (according to the idea of the figure).

2. 'He cannot help him whom he follows:'(he whom he follows) will not retreat to listen to him.

3. 'He keeps the loins at rest:'--the danger (from his doing so) produces a glowing, heat in the heart.

4. 'He keeps the trunk of his body at rest:'--he keeps himself free (from agitation).

5. 'He keeps his cheek bones at rest:'--in harmony with his central position he acts correctly.

6. 'There is good fortune through his devotedly maintaining his restfulness:'--to the end he shows himself generous and good.

{fn. LII. According to the view of the Khang-hsî editors, the application should be translated:--'The superior man, in accordance with this, thinks anxiously how he shall not go beyond the duties of his position.' It is difficult to decide between this shade of the meaning, and the more common one which I have followed.

The toes play a great part in walking; but they are here kept at rest, and so do not lose the correct idea of Kän.

There is no correlation between lines 2 and 3, and thence the subject of 3 will hold on its upward way without condescending to 2.

Khäng-|8ze| finds an unsatisfactory auspice in paragraph 4. Line 4 represents a great minister who should be able to guide all to rest where they ought to be; but he can only keep himself from agitation.

Yü Pän (Ming dynasty) says on paragraph 5:--'Words should not be uttered rashly. Then, when uttered, they will be found {footnote p. 333} accordant with principle. But it is only the master of the virtue belonging to the due mean who can attain to this.'}

{p. 333}

{fr. LIII}. (The trigram representing) a mountain and above it that for a tree form Kien. The superior man, in accordance with this, attains to and maintains his extraordinary virtue, and makes the manners of the people good.

1. 'The danger of a small officer (as represented in the first line)' is owing to no fault of his in the matter of what is right.

2. 'They eat and drink joyfully and at ease:'--but not without having earned their food.

3. 'A husband goes and does not return:'--he separates himself from his comrades.

'A wife is pregnant, but will not nourish her child:'--she has failed in her (proper) course.

'It might be advantageous in resisting plunderers:'--by acting as here indicated men would preserve one another.

4. 'They may light on the flat branches:'--there is docility (in the line) going on to flexible penetration.

5. 'In the end the natural issue cannot be prevented. There will be good fortune:'--(the subject of the line) will get what he desires.

6. 'Their feathers can be used as ornaments. There will be good fortune:'--(the object and character of the subject of the line) cannot be disturbed.

{fn. LIII. The Khang-hsî editors, to bring out the suitability of the Great Symbolism and its application, say:--'A tree springing up on the ground is a tree as it begins to grow. A tree on a hill is high and large. Every tree when it begins to grow, shows its {footnote p. 334} branches and twigs gradually becoming long. Every morning and every evening show some difference; and when the tree is high and great, whether it be of an ordinary or extraordinary size, it has taken years to reach its dimensions. This illustrates the difference between the advance in Shäng (46) and that in Kien. Then the maintenance of extraordinary virtue in the application and the improvement of manners is a gradual process. The improvement of the manners, moreover, flows from the maintenance of the extraordinary virtue; which implies also a gradual operation and progress.'

Paragraph 1. The danger is the result of circumstances; the small officer has not brought it on himself.

Paragraph 2. Only the geese appear in this paragraph; but the writer is thinking of the advancing officer. I cannot but think that in the language and sentiment also there is an echo of the Shih King, 1, ix, ode 6.

The 'separation from his comrades' has respect to line 3 not finding its correlate in 6. 'The wife's failing in her proper course' has respect to the line being undivided and not in the centre.

Khäng-|8ze| says, on paragraph 4, that humility and right-doing will find rest and peace in all places and circumstances.

Paragraph 5. 'The natural issue cannot be prevented:'--the wife will have a child minister and ruler will meet happily.

Paragraph 6. See on the Text. But it is difficult to see the aptness of the symbolism.}

{p. 334}

{fr. LIV}. (The trigram representing the waters of) a marsh and over it that for thunder form Kwei Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning).

1. 'The younger sister is married off in a position ancillary to that of the real wife:'--it is the constant practice (for such a case).

'Lame on one leg, she is able to tramp along:'--she can render helpful service.

2. 'There will be advantage in maintaining the firm correctness of a solitary widow:'--(the subject of

{p. 335}

the line) has not changed from the constancy (proper to a wife).

3. 'The younger sister who was to be married off is in a mean position:'--this is shown by the improprieties (indicated in the line).

4. (The purpose in) 'protracting the time' is that, after waiting, the thing may be done (all the better).

5. 'The sleeves of the younger sister of (king) Tî-yî, when she was married away, were not equal to those of her (half-)sister, who accompanied her:'--such was her noble character, indicated by the central position of the line.

6. '(What is said in) the sixth SIX, (divided),about there being nothing in the basket' shows that the subject of it is carrying an empty basket.

{fr. LV}. (The trigrams representing) thunder and lightning combine to form Fäng. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.

1. 'Though they are both of the same character, there will be no error:'--if the subject of this

{fn. LIV. Thunder rolling above is supposed to produce movement in the waters of the marsh below. The combination of this symbolism in Kwei Mei is recognised as an evil omen in the case which the name denotes. The application of it is not inappropriate.

Paragraph 1. 'It is the constant practice (for such a case)' seems to mean that an ancillary wife has no right to the disposition of herself, but must do what she is told. Thus it is that the mean position of the younger sister does not interfere with the service she can render.

The addition to the Text of 1 the purpose' in paragraph 4 is to show that the putting marriage off is on the part of the lady and not on the other side.}

{p. 336}

line seek to overpass that similarity, there will be calamity.

2. 'Let him cherish his feeling of sincere devotion, that it shall appear being put forth:'--it is by sincerity that the mind is affected.

3. 'There is an (additional) screen of a large and thick banner:'--great things should not be attempted (in such circumstances).

'He breaks his right arm:'--in the end he will not be fit to be employed.

4. 'He is surrounded by a screen large and thick:'--the position of the line is inappropriate.

'At midday he sees the constellation of the Bushel:'--there is darkness and no light.

'He meets with the subject of the line, undivided like himself. There will be good fortune:'--action may be taken.

5. 'The good fortune indicated by the fifth six, (divided),'is the congratulation (that is sure to arise).

6. 'He has made his house large:'--he soars (in his pride) to the heavens.

'He looks at his door, which is still, with no one about it:'--he (only) keeps himself withdrawn from all others.

{fn. LV. Lightning appears here as the natural phenomenon of which Lî is the symbol. The virtues attributed to the two trigrams are certainly required in the application of them which is subjoined; but that application has little or nothing to do with the explanation of the hexagram supplied by the Text.

I hardly understand the conclusion of paragraph 1. My translation of it is according to the view of Kû Hsî, if I rightly understand that.

Paragraph 2. It is by such sincerity that the mind is affected,--that is, the mind of the ruler occupying line 5.

{footnote p. 337}

Line 3 has a correlate in 6, which is weak, and as it were out of the game. The light in 3 moreover is hidden. Hence the symbolism; and through the blindness of its subject his hurt, which unfits him to be employed.

The line undivided like 4 is 1; perhaps we might translate--'He meets with the subject of the parallel line.'

No one but himself has any confidence in the subject of line 6. He holds himself aloof from others, and they leave him to himself.}

{p. 337}

{fr. LVI}. (The trigram representing) a mountain and above it that for fire form Lü. The superior man, in accordance with this, exerts his wisdom and caution in the use of punishments and not allowing litigations to continue.

1. 'The stranger is mean and meanly occupied:'--his aim is become of the lowest character, and calamity will ensue.

2. 'He is provided with good and trusty servants:'--he will in the end have nothing of which to complain.

3. 'The stranger burns his lodging-house:'--and he himself also suffers hurt thereby. When, as a stranger, he treats those below him (as the line indicates), the right relation between him and them is lost.

4. 'The stranger is in a resting-place:'--but he has not got his proper position.

'He has the means of livelihood, and the axe:'--but his mind is not at ease.

5. 'In the end he will obtain praise and a (high) charge:'--he has reached a high place.

6. 'Considering that the stranger is here at the very height (of distinction),' with the spirit that possesses him, it is right he (should be emblemed by a bird) burning (its nest).

{p. 338}

'He loses his ox(-like docility) too readily and easily:'--to the end he would not listen to (the truth about the course to be pursued).

{fr. LVII}. (Two trigrams representing) wind, following each other, form Sun. The superior man, in accordance with this, reiterates his orders, and secures the practice of his affairs.

1. '(Now) he advances, (now) he recedes:'--his mind is perplexed.

It would be advantageous for him to have the

{fn. LVI. Different attempts are made to bring the idea of a travelling stranger out of the trigrams Kän and Lî; but none of them is satisfactory. Let Khung Ying-tâ's view serve as a specimen of them:--'A fire on a mountain lays hold of the grass, and runs with it over the whole space, not stopping anywhere long, and soon disappearing;--such is the emblem of the traveller.' The application may be derived well enough from the attributes of the trigrams; but does not fit in with the lessons of the Thwan and Hsiang.

The meanness of the subject of line 1 does not arise from the nature of his occupation; but from his mind and aim being emptied of all that is good and ennobling.

Strong and trusty servants are the most important condition for the comfort and progress of the traveller; and therefore it alone is resumed and expanded.

The subject of line 3 treats those below him with violence and arrogance, which of course alienates them from him.

'He has not got into his proper position' seems to say no more than that 4 is a strong line in an even place.

It is difficult to say what 'he has reached a high place' means. The fifth line is not in this hexagram the ruler's seat; but by his qualities and gifts the subject of it attracts the attention and regard of his friends and of his ruler.

The spirit that possesses the subject of line 6 is one of haughty arrogance, with which the humility that ought to characterise him cannot co-exist. His careless self-sufficiency has shut his mind against all lessons of wisdom.}

{p. 339}

firmness of a brave soldier:'--his mind would in that case be well governed.

2. 'The good fortune springing from what borders on confusion' is due to the position (of the line) in the centre.

3. 'The regret arising from the violent and repeated efforts to penetrate' shows the exhaustion of the will.

4. 'He takes game in his hunting, enough for the threefold use of it:'--he achieves merit.

5. 'The good fortune of (the subject of) the fifth NINE, undivided,' is owing to its correct position and its being in the centre.

6. 'The representative of penetration is beneath a couch:'--though occupying the topmost place, his powers are exhausted.

'He has lost the axe with which he executed his decisions:'--though he try to be correct, there will be evil.

{fn. LVII. I have said on the Thwan that some commentators make the upper trigram symbolical of the ordinances of the ruler and the lower symbolical of the obedience of the people. E. g., Khäng-|8ze| says:--'Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Sun. When governmental commands and business are in accordance with what is right, they agree with the tendencies of the minds of the people who follow them.'

Paragraph 2 seems to say that the sincerity of purpose indicated by the central position of the second line conducts its subject to the right course, despite the many considerations that might distract him.

'The will is exhausted' in paragraph 3 intimates that 'the repeated efforts' made by its subject have exhausted him. He can now only regret his failures.

{footnote p. 340}

What is said in paragraph 6 proceeds on a different view of the Text from that which I have followed.}

{p. 340}

{fr. LVIII}. (Two symbols representing) the waters of a marsh, one over the other, form Tui. The superior man, in accordance with this, (encourages) the conversation of friends and (the stimulus of) their (common) practice.

1. 'The good fortune attached to the pleasure of (inward) harmony' arises from there being nothing in the conduct (of the subject of the line) to awaken doubt.

2. 'The good fortune attached to the pleasure arising from (inward sincerity)' is due to the confidence felt in the object (of the subject of the line).

3. 'The evil predicated of one's bringing around himself whatever can give pleasure' is shown by the inappropriateness of the place (of the line).

4. 'The joy in connexion with (the subject of) the fourth NINE, (undivided): is due to the happiness (which he will produce).

5. 'He trusts in one who would injure him:'--his place is that which is correct and appropriate.

6. 'The topmost SIX, (divided), shows the pleasure (of its subject) in leading and attracting others:'--his (virtue) is not yet brilliant.

{fn. LVIII. The application of the Great Symbolism here will recall to many readers the Hebrew maxims in Proverbs xxvii. 17, 19. The sentiment of it, however, does not readily fit in to the teaching of the hexagram as set forth in the Text.

There is nothing in the conduct of the subject of line 1 to awaken suspicion. He has as yet taken no action; but it was not necessary to say anything like this about the subject of line 2, his central position being an assurance that he would never do anything of a doubtful character.

{footnote p. 314}

Line 3 should be strong, and the desire of pleasure which is the idea of the hexagram leads its weak subject to the course which is so emphatically condemned.

Paragraph 5 is incomplete. Does the correctness and appropriateness of the position of the subject of the line afford any explanation of his trusting the subject of the weak line above, who would only injure him? It ought to keep him on the contrary from doing so. The commentators have seen this, and say that the paragraph is intended by way of caution.

The action of the hexagram should culminate and end in line 5. But the subject of it has not made brilliant attainment in the firmness and correctness by which the love of pleasure should be controlled.}

{p. 341}

{fr. LIX}. (The trigram representing) water and that for wind moving above the water form Hwân. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.

1. 'The good fortune attached to the first six, divided),'is due to the natural course (pursued by its subject).

2. 'Amidst the prevailing dispersion, he hurries to his contrivance (for security):'--he gets what he desires.

3. 'He has no regard to his own person:'--his aim is directed to what is external to himself.

4. 'He scatters the (different) parties (in the state), and there is great good fortune:'--brilliant and great (are his virtue and service).

5. 'The accumulations of the royal (granaries) are dispersed, and there is no error:'--this is due to the correctness of the position.

6. 'His bloody wounds are gone:'--he is far removed from the danger of injury.

{fn. LIX. The 'in accordance with this' must be equivalent to--'to remedy the state of things thus symbolised.' What follows certainly {footnote p. 342} amounts to this, that the ancient kings considered the services of religion, sincerely and earnestly attended to, as calculated to counteract the tendency to mutual alienation and selfishness in the minds of men. How they operated to have this beneficial effect we are not told. Nor is it easy to account, for the extension of what is said in the Text about the establishment of the ancestral temple to the presentation also of offerings to God. Probably the writer had the same idea in his mind as in the Great Symbolism of hexagram 16, q. v.

'The natural course' pursued by the subject of line 1 is, probably, that required by the time.

'What the subject of line 2 desired' would be his success in counteracting the prevailing tendency to disunion.

The view given of paragraph 5 is that propounded by Kû Hsî.

For paragraph 6 see the note on line 6 under the Text.}

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{fr. LX}. (The trigram representing) a lake, and above it that for water, form Kieh. The superior man, in accordance with this, constructs his (methods of) numbering and measurement, and discusses (points of) virtue and conduct.

1. 'He does not quit the courtyard outside his door:'--he knows when he has free course and when he is obstructed.

2. 'He does not quit the courtyard inside his gate. There will be evil:'--he loses the time (for action) to an extreme degree.

3. In 'the lamentation for not observing the (proper) regulations,' who should there be to blame?

4. 'The progress and success of the quiet and natural (attention) to all regulations' is due to the deference which accepts the ways of (the ruler) above.

5. 'The good fortune arising from the regulations enacted sweetly and acceptably' is due to (the line)

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occupying the place (of authority) and being in the centre.

6. 'The regulations are severe and difficult. Even with firm correctness there will be evil:'--the course (indicated by the hexagram) is come to an end.

{fr. LXI}. (The trigram representing the waters of) a marsh and that for wind above it form Kung Fû. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death.

1. 'The first NINE, (undivided), shows its subject resting (in himself). There will be good fortune:'--no change has yet come over his purpose.

2. 'Her young ones respond to her:'--from the (common) wish of the inmost heart.

3. 'Now he beats his drum, and now he leaves off:'--the position (of the line) is the appropriate one for it.

{fn. LX. Various explanations of the Great Symbolism have been attempted. E. g., Khäng-|8ze| says:--'The water which a lake or marsh will contain is limited to a certain quantity. If the water flowing in exceed that, it overflows. This gives us the idea of Kieh.' What is found on the application of it is to my mind equally unsatisfactory.

The subject of line 1 knows when he might have free course and when he is obstructed, and acts accordingly. He is regulated by a consideration of the time.

The subject of line 1 ought not to act, and he is still. The subject of line 2 ought to act, and he also is still. The error and the effect of it are great.

The subject of line 3 shows by his lamentation how he blames himself.

The other three paragraphs are sufficiently explained in what is said on the Text.}

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4. 'A horse the fellow of which disappears:'--he breaks from his (former) companions, and mounts upwards.

5. 'He is perfectly sincere, and links others to him in closest union:'--the place (of the line) is the correct and appropriate one.

6. 'Chanticleer (tries to) mount to heaven:'--but how can (such an effort) continue long?

{fr. LXII}. (The trigram representing) a hill and that for thunder above it form Hsiâo Kwo. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy.

1. 'There is a bird flying (and ascending) till the result is evil:'--nothing can be done to avoid this issue.

2. 'He does not attempt to reach his ruler:'--

{fn. LXI. Dissatisfied with previous attempts to explain the Great Symbolism, the Khang-hsî editors say:--'The wind penetrates things. The grass and trees of the level ground are shaken and tossed by it; the rocky valleys and caverns in their sides have it blowing round about them; and it acts also on the depths of the collected waters, the cold of which disappears and the ice is melted before it. This is what makes it the emblem of that perfect sincerity which penetrates everywhere. The litigations of the people are like the deep and dark places of the earth. The kings examine with discrimination into all secret matters connected with them.. even those which are here mentioned, till there is nothing that is not penetrated by their perfect sincerity.' But all this is greatly strained. The symbolism of the eight trigrams gets pretty well played out in the course of the 64 hexagrams.

1. 'No change has come over the purpose:'--the sincerity, that is, perfect in itself and of itself, continues.

2. One bond of loving regard unites the mother bird and her young; so answers the heart of man to man.}

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a minister should not overpass the distance (between his ruler and himself).

3. 'Some in consequence find opportunity to assail and injure him. There will be evil:'--how great will it be!

4. 'He meets the exigency (of his situation), without exceeding (the proper course):'--(he does so), the position being inappropriate (for a strong line).

'If he go forward, there will be peril, and he must be cautious:'--the result would be that his course would not be long pursued.

5. 'There are dense clouds, but no rain:'--(the line) is in too high a place.

6. 'He does not meet the exigency (of his situation), and exceeds (his proper course):'--(the position indicates) the habit of domineering.

{fr. LXIII}. (The trigram representing) fire and that for water above it form Kî |3î|. The superior

{fn. LXII. The Khang-hsî editors endeavour to show the appropriateness of the Great Symbolism in this way:--'When thunder issues from the earth, the sound of it comes with a rush and is loud; but when it reaches the top of a hill it has begun to die away and is small.' There is nothing in the Chinese about the hills being high; and readers will only smile at the attempted explanation. The application of the symbolism, or rather of the idea of the hexagram, is good, and in entire accordance with what I have stated that idea to be.

Nothing can be done to avoid the issue mentioned in paragraph 1, for the subject of the line brings it on himself.

Paragraph 2 deals only with the symbolism in the conclusion of what is stated under line 2. The writer takes the view which I have given on the Text.

For paragraphs 3 and 4 see the notes on the Text.

In line 5 the yin line is too high. If the line were yang, the auspice would be different.}

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man, in accordance with this, thinks of evil (that may come), and beforehand guards against it.

1. 'He drags back his wheel:'--as we may rightly judge, there will be no mistake.

2. 'In seven days she will find it:'--for the course pursued is that indicated by the central position (of the line).

3. 'He was three years in subduing it:'--enough to make him weary.

4. 'He is on his guard all the day:'--he is in doubt about something.

5. 'The slaughtering of an ox by the neighbour in the east is not equal to (the small sacrifice of) the neighbour in the west:'--because the time (in the latter case is more important and fit).

'His sincerity receives the blessing:'--good fortune comes on a great scale.

6. 'His head is immersed; the position is perilous:'--how could such a state continue long?

{fr. LXIV}. (The trigram representing) water and that for fire above it form Wei |3î|. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy.

1. 'His tail gets immersed:'--this is the very height of ignorance.

{fn. LXIII. Water and fire coming together as here, fire under the water, each element occupies its proper place, and their interaction will be beneficial. Such is the common explanation of the Great Symbolism; but the connexion between it and the application of it, which also is good in itself, is by no means clear.

The notes on the different lines present nothing that has not been dealt with in the notes on the Text.}

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2. 'The second NINE, (undivided), shows good fortune arising from being firm and correct:'--it is in the central place, and the action of its subject thereby becomes correct.

3. '(The state of things is) not yet remedied. Advancing will lead to evil:'--the place (of the line) is not that appropriate for it.

4. (By firm correctness there is good fortune, and cause for repentance disappears:'--the aim (of the subject of the line) is carried into effect.

5. '(We see) the brightness of a superior man:--'the diffusion of that brightness tends to good fortune.

6. 'He drinks and gets his head immersed:'--he does not know how to submit to the (proper) regulations.

{fn. LXIV. In this last hexagram we have water below and fire above, so that the two cannot act on each other, and the Symbolism may represent the unregulated condition of general affairs, the different classes of society not harmonising nor acting together. The application follows naturally.

Kû Hsî and others suspect an error in the text of paragraph 1; yet a tolerable meaning comes from it as it stands.

The Khang-hsî editors observe on paragraph 2 that an undivided line in the second place, and a divided line in the fifth place, are both incorrect, and yet it is often said of them that with firm correctness in their subjects there will be good fortune;--such is the virtue of the central position. This principle is at last clearly enunciated in this paragraph.

Khäng-|8ze| says:--'The subject of line 4 has the ability which the time requires, and possesses also a firm solidity. He can carry out therefore his purpose. There will be good fortune, and all cause for repentance will disappear. The smiting of the demon region was the highest example of firm correctness.'

Both the symbols in paragraph 6 indicate a want of caution, and an unwillingness to submit one's impulses to the regulation of reason and prudence.}

{section "Appendix III: The Great Appendix"}

{file "Section I" "icap3-1.htm"}

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APPENDIX III

THE GREAT APPENDIX

SECTION I

Chapter {fr. I}. 1. Heaven is lofty and honourable; earth is low. (Their symbols), Khien and Khwän, (with their respective meanings), were determined (in accordance with this).

Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly.

Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak.

(Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yî, concerning) what is good [or lucky] and evil [or unlucky].

In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Yî).

2. After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed).

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3. We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain; and the revolutions of the sun and moon, which give rise to cold and warmth.

4. The attributes expressed by Khien constitute the male; those expressed by Khwän constitute the female.

5. Khien (symbolises Heaven, which) directs the great beginnings of things; Khwän (symbolises Earth, which) gives to them their completion.

6. It is by the ease with which it proceeds that Khien directs (as it does), and by its unhesitating response that Khwän exhibits such ability.

7. (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire.

8. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth).

{fn. I. Chapter I is an attempt to show the correspondency between the phenomena of external nature ever changing, and the figures of the Yî King ever varying. The first four paragraphs, it is said, show, from the phenomena of production and transformation in external {footnote p. 350} nature, the principles on which the figures of the Yî were made. The fifth and sixth paragraphs show, particularly, how the attributes represented by the figures Khien and Khwän are to be found in (the operations of) heaven and earth. The last two paragraphs show both those attributes embodied or realised in man. The realisation takes place, indeed, fully only in the sage or the ideal man, who thus becomes the pattern for all men.

In paragraph 3 we have five of the six derivative trigrams;--the six children,' according to the nomenclature of the Wän arrangement. 'Thunder' stands for kän ({img tri001}), 'lightning' for lî ({img tri101}), 'wind' for sun ({img tri110}), and 'rain' for khan ({img tri010}). 'The sun,' however, is also an emblem of lî, and 'the moon' one of kän ({img tri100}), generally said to represent 'mountains,' while tui ({img tri011}) representing 'collections of water,' has no place in the enumeration. Kû Hsî says that in paragraph 3 we have the natural changes seen in the phenomena of the sky, while in 4 we have such changes as find body and figure on the earth.

Paragraphs 5 and 6 have both been misunderstood from neglect of the peculiar meaning of the character kih ({img 35000}), and from taking it in its common acceptation of 'knowing.' Both commentaries and dictionaries point out that it is here used in the sense of 'directing,' 'presiding over.' In paragraph 7, however, it resumes its ordinary significancy.}

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Chapter {fr. II}. 9. The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations;--in this way the good fortune and bad (indicated by them) were made clear.

10. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures).

11. Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men's conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety.

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12. The changes and transformations (of the lines) are the emblems of the advance and retrogression (of the vital force in nature). Thus what we call the strong and the weak (lines) become the emblems of day and night. The movements which take place in the six places (of the hexagram) show the course of the three extremes (i. e. of the three Powers in their perfect operation).

13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yî; and the study which gives him the greatest pleasure is that of the explanations of the several lines.

14. Therefore the superior man, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, he contemplates the changes (that are made in divining), and studies the prognostications from them. Thus 'is help extended to him from Heaven; there will be good fortune, and advantage in every movement.'

{fn. II. Chapter II, paragraphs 9-14, is divided into two parts. The former contains paragraphs 9-12, and tells us how the sages, king Wän and the duke of Kâu, proceeded in making the Yî, so that the good fortune and bad of men's courses should be indicated by it in harmony with right and wrong, and the processes of nature. Paragraphs 13, 14 form the second part, and speak of the study of the Yî by the superior man, desirous of doing what is right and increasing his knowledge, and the advantages flowing from it.

I can follow to some extent the first two statements of paragraph 12, so far as the ideas of the writer are concerned, though asserting any correspondence between the changes of the lines of the diagrams, and the operations of external nature, as in the succession of day and night, is merely an amusement of the fancy. I all but fail, however, to grasp the idea in the last statement. In the trigram, the first line represents earth; the second, man; and the {footnote p. 352} third, heaven; in the hexagram, the first and second lines are assigned to earth; the third and fourth, to man; and the fifth and sixth, to heaven. These are the three Powers, and each Power has 'a Grand Extreme,' where its nature and operation are seen in their highest ideal. This is to some extent conceivable; but when I try to follow our author, and find an analogy between the course of these extremes and the movements in the places of the diagrams, I have no clue by which to trace my way. For the concluding sentence of paragraph 14 see the duke of Kâu on the last line of hexagram 14.}

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Chapter {fr. III}. 15. The Thwan speak of the emblematic figures (of the complete diagrams). The Yâo speak of the changes (taking place: in the several lines).

16. The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said 'there will be no error,' or 'no blame,' there is reference to (the subject) repairing an error by what is good.

17. Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations.

18. Anxiety against (having occasion for) repentance or regret should be felt at the: boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance.

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19. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols).

Chapter {fr. IV}. 20. The Yî was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth.

21. (The sage), in accordance with (the Yî), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth;--thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end;--thus he knows what can be said about death and life. (He

{fn. III. Chapter III, paragraphs 15-19, gives additional information about the constituent parts of the Yî, that is, the Text of the classic as we have it from king Wän and his son. The imperial editors say that it expands the meaning of the fourth paragraph, the third of chapter 2. It does do so, but this account hardly covers all its contents.

To understand the names 'small and great,' as used of the diagrams in paragraphs 17 and 19, it should be noted that hexagrams to which the divided or yin line gives their character are termed 'small,' and those where the undivided or yang line rules are called 'great.' Kâu (44, {img hex111110}), Thun (33, {img hex111100}), and Phei (12, {img hex111000}) are instances of the former class; Fû (24, {img hex000001}), Lin (19, {img hex000011}) and Thâi (11, {img hex000111}), of the other.

It is observed by |3hâi| Khing (early in the Ming dynasty) that the terms 'diagrams' and 'explanations' must be understood not only of the whole figures but also as embracing the several lines.}

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perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution);--thus he knows the characteristics of the anima and animus.

22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is (intended to be) helpful to all under the sky;--and hence he falls into no error. He acts according to the exigency of circumstances without being carried away by their current; he rejoices in Heaven and knows its ordinations;--and hence he has no anxieties. He rests in his own (present) position, and cherishes (the spirit of) generous benevolence;--and hence he can love (without reserve).

23. (Through the Yî), he comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation he completes (the nature of) all things without exception; he penetrates to a knowledge of the course of day and night (and all other connected phenomena);--it is thus that his operation is spirit-like, unconditioned by place, while the changes which he produces are not restricted to any form.

{fn. IV. Chapter IV, paragraphs 20-23, is intended still more to exalt the Yî, and seems to say that the sage by means of it can make an exhaustive study of all principles and of human nature, till he attains to the knowledge of the ordinances of Heaven. Such is the account of the chapter given by Kû Hsî; but the second character in paragraph 21 must be understood in the signification which it has in all the sixty-four sentences which explain the emblematic structure of the hexagrams, as = 'in accordance with' and not 'by means of.' The {footnote p. 355} imperial editors append to their statement of Kû's account, that it must be borne in mind that the sages had not to wait till the Yî was made to conduct their exhaustive study. They had done that before, and the Yî may be considered as a talk on the results, drawn out in its own peculiar style. It holds the mirror up to nature; but its authors knew nature before they made it.

In paragraph 21, 'the brilliant phenomena of the heavens' are the various shining bodies of the sky, with their rising and setting; 'the definite arrangements of the earth' are the different situations of its parts according to the points of the compass, and its surface as diversified by mountain and valley; and by the study of these the causes of day and night are known as being the expansion and contraction of the elementary ether. The same thing produces the facts of birth or life and death.

|3ing|, which I have translated 'essence,' denotes the more subtle and pure part of matter, and belongs to the grosser form of the elementary ether; khî, or 'spirit,' is the breath, still material, but purer than the |8ing|, and belongs to the finer, and more active form of the ether. Here khî is 'the breath of life.' In the hwun or 'soul (animus),' the khî predominates, and the |8ing| in the pho or animal soul. At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial.

For my 'characteristics of the anima and animus,' Dr. Medhurst rendered 'the circumstances and conditions of the Kwei Shäns' (Theology of the Chinese, pp. 10-12); but he observes that 'the Kwei Shäns in the passage are evidently the expanding and contracting principles of human life.' The kwei shäns are brought about by the dissolution of the human frame, and consist of the expanding and ascending shän, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity. It is difficult to express one's self clearly on a subject treated so briefly and enigmatically in the text.

We must understand that the subject of the predicates in this and the next two paragraphs is 'the sage,' who has endeavoured to give a transcript of his views and doings in the Yî. The character, {footnote p. 356} which I have translated by 'spirit-like' in paragraph 23, is different from khî in paragraph 21. It is shän, a character of the phonetic class, while its primary material signification has not been satisfactorily ascertained. 'The Chinese,' says P'. Regis (vol. ii. p. 445), 'use it in naming the soul, true angels, and the genii of idolaters; and the Christian Chinese use it when they speak of God, of the Holy Spirit, of angels, and of the soul of man. For what else could they do?'}

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Chapter {fr. V}. 24. The successive movement of the inactive and active operations constitutes what is called the course (of things).

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25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things).

26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. The common people, acting daily according to it, yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior man, is seen by few.

27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores!

28. Its rich possessions is what is intended by 'the greatness of its stores;' the daily renovation which it produces is what is meant by 'the abundance of its virtue.'

29. Production and reproduction is what is called (the process of) change.

30. The formation of the semblances (shadowy forms of things) is what we attribute to Khien; the giving to them their specific forms is what we attribute to Khwän.

31. The exhaustive use of the numbers (that turn

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up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating; the comprehension of the changes (indicated leads us to) what we call the business (to be done).

32. That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power).

{fn. V. Chapter V, paragraphs 24-32, Still shows us the Yî fashioned so as to give a picture of the phenomena of the external universe; but the writer dwells more on the latter, and the different paragraphs give an interesting view of his ideas on the subject. He supposes a constant change from rest to movement and from movement to rest, through which all things are formed, now still, now in motion, now expanding, now contracting. It is customary to speak of two forms of an original ether as the two elementary principles, but they are really one and the same ether, in a twofold condition, with a twofold action. By their successive movement the phenomena of existence are produced,--what I have called 'the course (of things)' in paragraph 24. It is attempted, however, by many native scholars and by some sinologists, to give to tâo, the last character in that paragraph, the meaning of 'reason,' that which intelligently guides and directs the movements of the two elements. But this view is not in harmony with the scope of the chapter, nor can the characters be fairly construed so as to justify such an interpretation.

The imperial editors say that the germ of the Mencian doctrine about the goodness of human nature is in paragraph 25; but it says more widely, that 'every creature is good,' according to its ideal as from the plastic yin and yang. But few, the next paragraph tells us, can understand the measure of this goodness.

'The benevolent operations' in the course of things in paragraph 27 are illustrated from the phenomena of growth and beauty in spring and summer; and the cessation of these in autumn and winter may be called 'a concealing and storing them up.'

Paragraph 29 seems to state the origin of the name Yî as applied to the book, the Yî King.

In paragraph 30 the names Khien and Khwän take the place of yin and yang, as used in paragraphs 24 and 32, In Khien, {footnote p. 358} the symbol of heaven, every one of its three lines is undivided; it is the concentration of the yang faculty; so Khwän, the symbol of the earth, is the concentration of the yin. The critics themselves call attention to the equivalence of the symbolic names here given to yin and yang. The connexion of the two is necessary to the production of any one substantial thing. The yang originates a shadowy outline which the yin fills up with a definite substance. So actually in nature Heaven (Khien) and Earth (Khwän) operate together in the production of all material things and beings.

The 'numbers,' mentioned in paragraph 31, are not all or any numbers generally, but 7, 8, 9, 6, those assigned to the four 'emblematic figures,' that grow out of the undivided and divided lines, and by means of which the hexagrams are made up in divination. The 'future or coming events' which are prognosticated are not particular events, which the diviner has not already forecast, but the character of events or courses of actions already contemplated, as good or evil, lucky or unlucky, in their issue.

The best commentary on paragraph 32 is supplied by paragraphs 8-10 of Appendix VI. The 'Spirit' is that of 'God;' and this settles the meaning of tâo in paragraph 24, as being the course of nature, in which, according to the author, 'God worketh all in all.'}

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Chapter {fr. VI}. 33. Yes, wide is the Yî and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all.

34. There is Khien. In its (individual) stillness it is self-absorbed; when exerting its motive power it goes straight forward; and thus it is that its productive action is on a grand scale. There is Khwän. In its (individual) stillness, it is self-collected and capacious; when exerting its motive power, it developes its resources, and thus its productive action is on a wide scale.

35. In its breadth and greatness, (the Yî) corresponds

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to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature).

Chapter {fr. VII}. 36. The Master said:--'Is not the Yî a perfect book?' It was by the Yî that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth.

{fn. VI. Chapter VI, paragraphs 33-35, goes on further to celebrate the Yî as holding up the mirror to nature in all its operations and in its widest extent. The grandiloquent language, however, amounts only to this, that, when we have made ourselves acquainted with the phenomena of nature, we can, with a heated fancy, see some analogy to them in the changes of the diagrams and lines of the Yî book.

Khien and Khwän must be taken as the same names are understood in paragraph 3o above.

'The Yî,' with which paragraph 33 begins, must be understood also at the commencement of paragraph 35. The character which I have translated by 'corresponds' throughout this last chapter, should not, it is observed, have stress laid upon it. Kû Hsî says that it is simply equal to the 'there is a similarity' of paragraph 22. 'The bright or active element' and 'the dark or inactive' are in the original, 'the yang and the yin.' The correspondence predicated between them and the sun and moon, the brightness and warmth of the one, and the paleness and coldness of the other, shows us how those names arose, and that it is foreign to the original concept of them to call them 'the male and female principles:'--with the last clause compare paragraphs 6-8.}

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37. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness.

Chapter {fr. VIII}. 38. The sage was able to survey all the complex phenomena 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 these (diagrams) are denominated Semblances (or emblematic figures, the Hsiang).

39. 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

{fn. VII. Chapter VII, paragraphs 36, 37, is understood to set forth how the sages embodied the teachings of the Yî in their character and conduct. But when it is said that 'it was by the Yî that they exalted their virtue and enlarged their sphere of occupation,' the meaning can only he that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Yî.

'Their rules of conduct were solid,' in paragraph 36, is, literally, 'their rules were low.' To the height of heaven reached by the wisdom of the sages, the author opposes the low-lying earth, between which and their substantial practices and virtues he discovered some analogy.

It will be seen that the chapter commences with 'The Master said.' Kû Hsî observes that 'as the Ten Appendixes were all made by the Master, these words are out of place, and that he conjectures that wherever they occur here and elsewhere, they were added after the sage's time.' Their occurrence very seriously affects the question of the authorship of the Appendixes, which I have discussed in the Introduction, pages 28-31.}

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explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yâo).

40. (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion.

41. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful.

42.

The Master said:--'The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand lî;--how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand lî;--how much more will they do so in the nearer circle! Words issue from one's person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that

{p. 362}

hinge and spring determines glory or disgrace. His words and actions move heaven and earth;--may he be careless in regard to them?'

43'. '(The representative of) the union of men first cries out and weeps, and afterwards laughs.' The Master said, on this,--

44. 'The first six, (divided), shows its subject placing mats of the white grass beneath what he sets on the ground.' The Master said:--'To place the things on the ground might be considered sufficient; but when he places beneath them mats of the white grass, what occasion for blame can there be? Such a course shows the height of carefulness. The white grass is a trivial thing, but, through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.'

45. 'A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune.' The Master said on this:--'He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it;--this is the height of generous goodness, and speaks of the man who with (great) merit yet places

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himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful;--he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.'

46. 'The dragon (is seen) beyond his proper haunts; there will be occasion for repentance.' The Master said on this:--'He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.'

47. 'He does not quit the courtyard before his door;--there will be no occasion for blame.' The Master said on this:--'When disorder arises, it will be found that (ill-advised) speech was the steppingstone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.'

48. The Master said:--'The makers of the Yî may be said to have known (the philosophy of) robbery. The Yî says, "He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him." Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle

{p. 364}

man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman's) adorning of herself excites to lust. What the Yî says about the burden-bearer's riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.'

{fn. VIII. Chapter VIII, paragraphs 38-48. In the first two paragraphs here we have an account of the formation of the diagrams, and of the explanation of the whole hexagrams and of the individual lines. 'The sage' in paragraph 38 is intended presumably of Fû-hsî; but we cannot say, from it, whether the writer thought of him as having formed only the eight trigrams, or all the sixty-four hexagrams. In the diagrams, however, we have semblances, or representations, of the phenomena of nature, even the most complex, and hard to be disentangled. Paragraph 39 goes on to speak of the explanation more especially of the individual lines, by the duke of Kâu, as symbolical of good luck or evil, as they turned up in the processes of divination.

Paragraph 40 declares the usableness (so to speak) of the diagrams and the explanations of them; and 41 shows us how a learner or consulter of the Yî would actually proceed in using it.

In paragraphs 42-48 we have the words of Confucius on seven lines in so many hexagrams, or rather his amplification of the words of the duke of Kâu's explanations of their symbolism. The lines are 2 of hexagram 61; 5 of 13; 1 of 28; 3 of 15; 6 of 1; 1 of 60; and 3 of 40. What Confucius says is not without interest, but does not make the principles on which the Yî was made any clearer to us. It shows how his object was to turn the symbolism that he found to a moral or ethical account; and no doubt he could have varied the symbolism, if he had been inclined to do so.

I have spoken in the preceding chapter of the difficulty which the phrase 'The Master said' presents to our accepting the Appendix as from the hand of Confucius himself. But his words in paragraph 43 are in rhyme. He did not speak so. If he rhymed his explanation of the symbolism of the line that is the groundwork of that paragraph, why did he not rhyme his explanations of the other lines? To answer these questions categorically is beyond our power. The facts that suggest them increase the difficulty in ascribing this and the other additions to the Yî to the later sage.}

{p. 365}

Chapter {fr. IX}. 49. To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth, 6; to heaven, 7; to earth, 8; to heaven, 9; to earth, 10.

50. The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30. The numbers of heaven and earth together amount to 55. It is by these that the changes and transformations are effected, and the spirit-like agencies kept in movement.

51. The numbers of the Great Expansion, (multiplied together), make 50, of which (only) 49 are used (in divination). (The stalks representing these) are divided into two heaps to represent the two (emblematic lines, or heaven and earth). One is then taken (from the heap on the right), and placed (between the little finger of the left hand and the next), that there may thus be symbolised the three (powers of heaven, earth, and man). (The heaps on both sides) are manipulated by fours to represent the four seasons; and then the remainders are returned, and placed (between) the two middle fingers of the left hand, to represent the intercalary month. In five years there are two intercalations, and therefore there are two operations; and afterwards the whole process is repeated.

52. The numbers (required) for Khien (or the

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undivided line) amount to 216; those for Khwän (or the divided line), to 144. Together they are 36o, corresponding to the days of the year.

53. The number produced by the lines in the two parts (of the Yî) amount to 11,520, corresponding to the number of all things.

54. Therefore by means of the four operations is the Yî completed. It takes 18 changes to form a hexagram.

55. (The formation of) the eight trigrams constitutes the small completion (of the Yî).

56. If we led on the diagrams and expanded them, if we prolonged each by the addition of the proper lines, then all events possible under the sky might have their representation.

57. (The diagrams) make manifest (by their appended explanations), the ways (of good and ill fortune), and show virtuous actions in their spiritual relations. In this way, by consulting them, we may receive an answer (to our doubts), and we may also by means of them assist the spiritual (power in its agency in nature and providence).

58. The Master said:--'He who knows the method of change and transformation may be said to know what is done by that spiritual (power).'

{fn. IX. Chapter IX, paragraphs 49-58, is of a different character from any of the preceding, and treats, unsatisfactorily, of the use of numbers in connexion with the figure of the Yî and the practice of divination.

In the Thang edition of the Yî, published in the seventh century, paragraph 49 is the first of the eleventh chapter according to the arrangement now followed. Khäng-|8ze| restored it to its present place, which it occupied, as has been proved, during the Han {footnote p. 367} dynasty, and to which it properly belongs. It and the next paragraph should be taken together, and are distinct from what follows, though the Thang edition is further confused in placing 51 before 50.

In 49 and 50 'heaven' and 'earth' are used as we have seen Khien and Khwän are in paragraphs 3o and 34. Odd numbers belong to the strong or undivided line, which is symbolical of the active operation in nature, and the even numbers to the weak or divided line, symbolical of its inaction. The phraseology of the paragraphs, however, can only be understood by a reference to 'the river map,' which has been given in the Introduction, pages {prr. 15}, {prr. 16}.

The map, as it appeared on the back of 'the dragon-horse,' consisted of so many circles, and so many dark circular markings, the former, it was assumed, being of the yang character, and the latter of the yin. Fû-hsî for the circle substituted the strong or undivided line ({img line1}), and for the dark markings the weak or divided ({img line0}). It will be seen that the yang symbols are the 1, 3, 5, 7 and 9 circles, and the yin are the 2, 4, 6, 8 and 10 circular markings, which is the pictorial delineation of paragraph 49. The only thing to be said upon it is that the arrangement of the five circles and ten circular markings is peculiar, and evidently, devised 'for a purpose.' So far, however, as we know, no figure of the map was attempted till after the beginning of our twelfth century.

The same figure is supposed to illustrate what is said in paragraph 50: 'The numbers of the two series correspond to each other in their fixed positions.' 1 and 2, and 3 and 4 certainly front each other, and perhaps 5 and 6; but 7 and 8, and 9 and 10 do not do so in the same way. It is said also that 'each has another that may be considered its mate.' So it is with 1 and 6, 2 and 7, 3 and 8, 4 and 9, but hardly with 5 and 10. Further, 1 + 3 + 5 + 7 + 9 = 25; 2 + 4 + 6 + 8 + 10 = 30; and 25 + 30=55; all of which points are stated.

The last statement in the paragraph, however, derives no illustration, so far as I can see, from the figure. How can the numbers effect the things that are predicated of them? There is a {footnote p. 368} jargon indeed about the formation of the five elements, but in order to make it appear not reasonable, but capable of being related, writers call in 1 the Lo writing' to the aid of 1 the Ho map;' and 'the five elements' is a division of the constituents of material things, which is foreign to the Yî.

Paragraph 51 is intended to describe the process of divination in manipulating the stalks, but the description is confused by introducing into it the four seasons and the subject of intercalation, so as to be very difficult to understand.

In the middle of the Ho map are the five circles symbolical of heaven and the ten dark terrestrial markings (five above and five below the others). These multiplied together give fifty, which form 'the great expansion.' But 50 divining stalks or slips, when divided, give either two odd numbers or two even; and therefore one was put on one side. The remaining 49, however divided, were sure to give two parcels of stalks, one containing an even number of stalks, and the other an odd, and so might be said fancifully to represent the undivided or strong, and the divided or weak line. It is needless to go minutely into the other steps of the process. Then comes in the counting the stalks by four, because there are four seasons in the year, and those that remain represent the intercalary days. But how could such a process be of any value to determine the days necessary to be intercalated in any particular year? The paragraph shows, however, that, when it was written, the rule was to intercalate two months in five years. But it does not say how many days would remain to be carried on to the sixth year after the second intercalation.

Paragraph 52. The actual number of the undivided and divided lines in the hexagrams is the same, 192 of each. But the representative number of an undivided line is 9, and of a divided line 6. Now 9 x 4 (the number of the emblematic figures) x 6 (the lines of each hexagram)=216; and 6 x 4 x 6=144. The sum of these products is 360, which was assumed, for the purpose of working the intercalation, as the standard length of the year. But this was derived from observation, and other considerations;--it did not come out of the Yî.

Paragraphs 53-56. The number in 53 arises thus:--192 (the {footnote p. 369} number of each series of lines in the sixty-four hexagrams) x 36 (obtained as above) =6912, and 192 x 24 = 4608, the sum of which = 11,520. This is said to be 'the number of all things,' the meaning of which I do not know. The 'four operations' are those described in paragraph 31. They were thrice repeated in divination to determine each new line, and of course it took eighteen of them to form a hexagram. The diagrams might be extended ad infinitum, both in the number of lines and of figures, by the natural process of their formation as shown in the Introduction, page 14, without the aid of the divining stalks; and no sufficient reason can be given why the makers of the figures stopped at sixty-four.

It is difficult to believe the first statement in paragraph 57 and to understand the second. What is it 'to Shän or spiritualise virtuous actions?' The concluding statement approximates to impiety.

We may grant what is affirmed in paragraph 58, but does the Yî really give us any knowledge of the processes of change and transformation in nature? What wiser are we after all the affirmations about numbers? 'Change' = changings, understood actively:--the work of Heaven; 'transformations' = evolution:--the finish given by earth to the changing caused by Heaven.}

{p. 367}

Chapter {fr. X}. 59. In the Yî there are four things characteristic of the way of the sages. We should set the highest value on its explanations to guide

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us in speaking; on its changes for (the initiation of) our movements; on its emblematic figures for (definite action as in) the construction of implements;

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and on its prognostications for our practice of divination.

60. Therefore, when a superior man is about to take action of a more private or of a public character, he asks (the Yî), making his inquiry in words. It receives his order, and the answer comes as the echo's response. Be the subject remote or near, mysterious or deep, he forthwith knows of what kind will be the coming result. (If the Yî) were not the most exquisite thing under heaven, would it be concerned in such an operation as this?

61. (The stalks) are manipulated by threes and fives to determine (one) change; they are laid on opposite sides, and placed one up, one down, to make sure of their numbers; and the (three necessary)

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changes are gone through with in this way, till they form the figures pertaining to heaven or to earth. Their numbers are exactly determined, and the emblems of (all things) under the sky are fixed. (If the Yî) were not the thing most capable of change of all things under heaven, how could it effect such a result as this?

62. In (all these operations forming) the Yî, there is no thought and no action. It is still and without movement; but, when acted on, it penetrates forthwith to all phenomena and events under the sky. If it were not the most spirit-like thing under the sky, how could it be found doing this?

63. The (operations forming the) Yî are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things).

64. 'Those operations searched out what was deep:'--therefore they could penetrate to the views of all under the sky. 'They made apparent the minutest springs of (things):'--therefore they could bring to a completion all undertakings under the sky. 'Their action was spirit-like:'--therefore they could make speed without hurry, and reached their destination without travelling.

65. This is the import of what the Master said, that 'In the Yî there are four things indicating the way of the sages.'

{fn. X. Chapter X, paragraphs 59-65, enlarges on the service rendered to men by the Yî, owing to the way in which it was made by the sages to express their views and carry into effect their wishes.

Paragraph 59 mentions the four things in which its usefulness appears. 'The emblematic figures' are the four hsiang, which are produced by the manipulation of the undivided and divided {footnote p. 371} lines, and whose representative numbers are 9, 8, 7, 6. 'Divination' appears in the paragraph as pû-shih, which means 'divination by the tortoise-shell and by the stalks.' But the tortoise-shell had nothing to do with the use of the Yî. Before the composition of these Appendixes the two terms must have been combined to express the practice of divination, without reference to its mode.

Paragraph 60 speaks of the explanations and prognostications of the Yî. The 'exquisiteness' ascribed to it would be due to the sages who had devised it, and appended their explanations to it; but the whole thing has no existence save in cloud-land.

Paragraph 61 speaks of the operations with the stalks till the various changes in the results issued in the determination of the emblematic figures, and then in the fixing of the individual lines and entire hexagrams. Even Kû Hsî admits that the references to the different processes are now hardly intelligible.

Paragraph 62. How could the writer speak of the Yî without thought or action as being most 'spirit-like?' If it did what he asserts, those who contrived it might be so described? They would have been beings whose operation was indeed like that of spirits, inscrutable, 'unfathomable' (paragraph 32), even like that of the Spirit of God (VI, 10).

Paragraphs 63 and 64 ought not to be taken as saying that the sages did the things described for themselves by the Yî. They knew them of themselves, and made the Yî that others might come by it to do the same. So the writer imagined. No words could indicate more clearly than those of paragraph 65 that the paragraphs between it and 59 did not come from Confucius, but from the compiler of the Great Appendix, whoever he was.}

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Chapter {fr. XI}. 66. The Master said:--'What is it that the Yî does? The Yî opens up (the knowledge of the issues of) things, accomplishes the undertakings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Yî does. Thereby the sages, through (divination by) it, would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.'

67. Therefore the virtue of the stalks is versatile

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and spirit-like; that of the diagrams is exact and wise; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own consciousness). But their sympathies were with the people in regard both to their good fortune and evil. By their spirit-like ability they knew (the character of) coming events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing knowledge, and with a majesty, going spirit-like to its objects;--it was only they who could do so.

68. Therefore (those sages), fully understanding the way of Heaven, and having clearly ascertained the experience of the people, instituted (the employment of) these spirit-like things, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue.

69. Thus, a door shut may be pronounced (analogous to) Khwän (or the inactive condition), and the opening of the door (analogous to) Khien (or the active condition). The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things).

The (first) appearance of anything (as a bud) is

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what we call a semblance; when it has received its complete form, we call it a definite thing.

(The divining-plant having been produced, the sages) set it apart and laid down the method of its employment,--what we call the laws (of divination). The advantage arising from it in external and internal matters, so that the people all use it, stamps it with a character which we call spirit-like.

7o. Therefore in (the system of) the Yî 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

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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 Yî). 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) Yî 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).

{fn. XI. Chapter XI, paragraphs 66-74, treats of divination, and the scheme of it supplied in the Yî. That scheme must be referred first to Heaven, which produced the spirit-like things,--the divining-plant 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 Yî 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.

{footnote p. 375}

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 Yî, 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 ({img line1} and {img line0})' have been made. They give birth to 'the four emblematic symbols,' each of two lines ({img dyad11}, {img dyad01}, {img dyad10}, {img dyad00}, 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 Thâi Kî, or the Grand Terminus. This is represented in Kû Hsî's 'Youth's Introduction to the Study of the Yî,' by a circle; but he tells us that that representation of it was first made by Kâu-|8ze| (A.D. 1017-1073, called also Kâu Tun-î, Kâu Mâu-shû, and, most of all, Kâu Lien-khî), and that his readers must be careful not to suppose that Fû-hsî 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 Fû-hsî.

Leaving the subject of the figure of the Thâi Kî, the name gives us hardly any clue to its meaning. Kî 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 Pî (A.D. 226-249) is:--'Existence must begin in nonexistence, and therefore the Grand Terminus produced the two elementary Forms. Thâi Kî is the denomination of what has no denomination. As it cannot be named, the text takes the extreme {footnote p. 376} point of anything that exists as an analogous term for the Thâi Kî.' Expanding Wang's comment, Khung Ying-tâ says:--'Thâi Kî 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 Lâo-|8ze|'s Tâo Teh King, and identifies the Thâi Kî with his Tâo. This would seem to give to Thâi Kî a material meaning. The later philosophers of the Sung school, however, insist on its being immaterial, now calling it lî, the principle of order in nature, now tâo, the defined course of things, now Tî, the Supreme Power or God, now shin, the spiritual working of God. According to Khäng-|8ze|, 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 Yî 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 {prr. 14}-{prr. 18}. But if we accept the statement that the Lo writing had anything to do with the making of the Yî, we must except Fû-hsî from the sages to whom we are indebted for it. It was to the Great Yü, more than a thousand years later than Fû-hsî, that the Lo disclosed its writing; and Yü is never said to have had anything to do with the Yî. Nor is either of these things mentioned in Section ii, paragraph 11, where the work of Fû-hsî is described more in detail.}

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Chapter {fr. XII}, 75. It is said in the Yî, 'Help is given to him from Heaven. There will be good fortune; advantage in every respect.' The Master

{p. 376}

said:--'Yû ({img 37600}) 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

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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 Yî).'

77. May we not say that Khien and Khwän [= the yang and yin, or the undivided and divided lines] are the secret and substance of the Yî? Khien and Khwän being established in their several places, the system of changes was thereby constituted. If Khien and Khwän were taken away, there would be no means of seeing that system; and if that system were not seen, Khien and Khwän 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 phenomena

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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 Yâo).

8o. 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.

{fn. XII. Chapter XII, paragraphs 75-81, endeavours to show how we have in the Yî 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. Kû Hsî thought {footnote p. 379} 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 Yî, as teaching more clearly and fully than written characters could have done. The Khang-hsî editors decide that I the emblematic figures' here are the eight trigrams of Fû-hsî,--against the view of Kû Hsî, 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 Yî. The formation of that becomes the subject in paragraph 79. Khien and Khwän 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 Tâo and Khî;--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, Tâo; quod (est) inter figurata subjacetque certae figurae est sensibile, est instrumentum! But tâo cannot here signify ratio or reason; for tâo and khî 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. {footnote p. 380} 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 Kû Hsî, '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 Yî. 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.}

{file "Section II" "icap3-2.htm"}

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SECTION II

Chapter {fr. I}. 1. The eight trigrams having been completed in their proper order, there were in each the (three) emblematic lines. They were then

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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.

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7. Khien, (the symbol of heaven, and) conveying the idea of strength, shows to men its easy (and natural) action. Khwän, (the symbol of earth, and) conveying the idea of docility, shows to men its compendious (receptivity and operation).

8. The Yâo (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.

{fn. I. Chapter I, paragraphs 1-10, is an amplification, according to Khung Ying-tâ 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 khien, tui, {footnote p. 381} lî, kän, sun, khan, kän, khwän. 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-hsî 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 Yî.}

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Chapter {fr. II}. 11. Anciently, when Pâo-hsî 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

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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 Lî (the third trigram, and thirtieth hexagram).

13. On the death of Pâo-hsî, there arose Shän-näng (in his place). He fashioned wood to form the share, and bent wood to make the plough-handle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Yî (the forty-second 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).

15. After the death of Shän-näng, there arose Hwang Tî, Yâo, 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 Tî, Yâo, and Shun (simply) wore their upper and

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lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, from Khien and Khwän (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 Hwân (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 Yü (the sixteenth hexagram).

19. They cut wood and fashioned it into pestles; they dug in the ground and formed mortar's. 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 Hsiâo 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.

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{cont}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 ridge-beam above and the projecting roof below, as a provision against wind and rain. The idea of this was taken, probably, from Tâ Kwang (the thirty-fourth 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 Tâ 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 Kwâi (the forty-third hexagram).

{fn. II. 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 Yî. Only five of these are mentioned;--the first, Fû-hsî, 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 {footnote p. 386} reign ended in B. 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 Yî. The most commonly received view, however, is that Fû-hsî had only the eight trigrams, and that the multiplication of them to the 64 hexagrams was the work of king Wän, fully a thousand years later than Shun. This is the view of the editors of the imperial Yî. If it be contended that Fû-hsî himself multiplied his trigrams, and gave their names to the resulting hexagrams, how could he have wrapped tip 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 Yî. 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. Pâo-hsî here and in 13 is the same as Fû-hsî. As Pâo is written here, there is no meaning in it; but another character Phâo ({img 38600}) is more common, and Phâo-hsî would mean the inventor of the kitchen and cookery. This was the first step towards civilisation, and was appropriately followed by the hunting and fishing--both by means of nets--in paragraph 12.

Paragraphs 13, 14 celebrate the work of Shän-näng, '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 {footnote p. 387} 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 Fû-hsî. 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.}

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Chapter {fr. III}. 24. Therefore what we call the Yî is (a collection of) emblematic lines. They are styled emblematic as being resemblances.

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25. What we call the Thwan (or king Wän's explanations) are based on the significance (of each hexagram as a whole).

26. We call the lines (of the figures) Yâo 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.

{fn. III. Chapter III, paragraphs 24-27, treats of the Yî 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.

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 {footnote p. 388} Fû-hsî, were emblematic; and they are still more so, as interpreted by the duke of Kâu. 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?}

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Chapter {fr. 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.

{fn. IV. Chapter IV, paragraphs 28-30. Of the distinction of the trigrams into Yang and Yin.

The trigrams that contain only one undivided line--kän ({img tri001}), khan ({img tri010}), and kän ({img tri100})--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 ({img tri110}), lî ({img tri101}), and tui ({img tri011}). These together constitute the 'six children,' or 'three {footnote p. 389} sons' and 'three daughters' in the later arrangement of the trigrams, ascribed to king Wän.

Paragraph 29. Each part of the divided line counts as one hence a yang trigram counts as 1 + 2 + 2 = 5 strokes, four of which are yin, while a yin trigram counts as 2 + 1 + 1 = 4, only two of which are yang. But this is mere trifling.

In explanation of paragraph 30 it is said that 'we have in the yang trigrams two (or more) subjects serving one ruler, and in the yin one subject serving two rulers, and two rulers striving together for the allegiance of one Subject.' This is ingenious, but fanciful; as indeed this distinction of the trigrams into a yang class and a yin is a mere play of fancy.}

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Chapter {fr. V}. 31. It is said in the Yî, '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?'

32. The sun goes and the moon comes; the moon goes and the sun comes;--the sun and moon thus take the place each of the other, and their shining is the result. The cold goes and the heat comes; the heat goes and the cold comes;--it is by this mutual succession of the cold and heat that the year is completed. That which goes becomes less and less, and that which comes waxes more and more;--it is by the influence on each other of this contraction and expansion that the advantages (of the different conditions) are produced.

33. When the looper coils itself up, it thereby straightens itself again; when worms and snakes

{p. 390 }

go into the state of hybernation, they thereby keep themselves alive. (So), when we minutely investigate the nature and reasons (of things), till we have entered into the inscrutable and spirit-like in them, we attain to the largest practical application of them; when that application becomes the quickest and readiest, and all personal restfulness is secured, our virtue is thereby exalted.

34. Going on beyond this, we reach a point which it is hardly possible to know. We have thoroughly comprehended the inscrutable and spirit-like, and know the processes of transformation;--this is the fulness of virtue.

35. It is said in the Yî, '(The third line shows its subject) distressed before a rock, and trying to lay hold of thorns; entering into his palace and not seeing his wife:--there will be evil.' The Master said:--'If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperilled. In disgrace and danger, his death will (soon) come;--is it possible for him in such circumstances to see his wife?'

36. It is said in the Yî, 'The duke with (his bow) shoots at the falcon on the top of the high wall; he hits it:--his every movement will be advantageous.' The Master said:--'The falcon is a bird (of prey); the bow and arrow is a weapon (of war); the shooter is a man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move;--doing this, how should his movement be other than successful? There is nothing to fetter or embarrass his movement; and hence, when he comes forth, he succeeds in his object.

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{cont}The language speaks of movement when the instrument necessary to it is ready and perfect.'

37. The Master said:--'The small man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence;--and this is the happiness of the small man. It is said in the Yî, "His feet are in the stocks, and he is disabled in his toes:--there will be no (further) occasion for blame."'

38. If acts of goodness be not accumulated, they are not sufficient to give its finish to one's name; if acts of evil be not accumulated, they are not sufficient to destroy one's life. The small man thinks that small acts of goodness are of no benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be covered, and his guilt becomes great till it cannot be pardoned. This is what the Yî says, 'He wears the cangue and his ears are destroyed:--there will be evil.'

39. The Master said:--'He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget that danger may come; when in a state of security, he does not forget the possibility of ruin; and when all is in a state of order, he does not

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forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yî says, "(Let him say), 'Shall I perish? shall I perish?' (so shall this state be firm, as if) bound to a clump of bushy mulberry trees."'

40. The Master said:--'Virtue small and office high; wisdom small and plans great; strength small and burden heavy:--where such conditions exist, it is seldom that they do not end (in evil). As is said in the Yî, "The tripod's feet are overthrown, and the ruler's food is overturned. The body of him (who is thus indicated) is wet (with shame):there will be evil."'

41. The Master said:--'Does not he who knows the springs of things possess spirit-like wisdom? The superior man, in his intercourse with the high, uses no flattery, and, in his intercourse with the low, no coarse freedom:--does not this show that he knows the springs of things? Those springs are the slight beginnings of movement, and the earliest indications of good fortune (or ill). The superior man sees them, and acts accordingly without waiting for (the delay of) a single day. As is said in the Yî, "He is firm as a rock, (and acts) without the delay of a single day. With firm goodness there will be good fortune." Firm as a rock, how should he have to wait a single day to ensure his knowing (those springs and his course)? The superior man knows the minute and the manifested; he knows what is weak, and what is strong:--he is a model to ten thousand.'

42. The Master said:--'I may venture to say that the son of the Yen family had nearly attained (the

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standard of perfection). If anything that he did was not good, he was sure to become conscious of that; and when he knew it, he did not do the thing again. As is said in the Yî, "(The first line shows its subject) returning from an error that has not led him far away. There is no occasion for repentance. There will be great good."'

43. There is an intermingling of the genial influences of heaven and earth, and transformation in its various forms abundantly proceeds. There is an intercommunication of seed between male and female, and transformation in its living types proceeds. What is said in the Yî, 'Three individuals are walking together and one is made to disappear; there is (but) one man walking, and he gets his mate,' tells us of the effort (in nature) at oneness (of operation).

44. The Master said:--'The superior man (in a high place) composes himself before he (tries to) move others; makes his mind restful and easy before he speaks; settles (the principles of) his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he try to move others while he is himself in unrest, the people will not (act) with him; if he speak while he is himself in a state of apprehension, the people will not respond to him; if without (certain principles of) intercommunication, he issue his requests, the people will not grant them. When there are none to accord with him, those who (work to) injure him will make their appearance. As is said in the Yî, "(We see one) to whose advantage none will contribute, while some will seek to assail him. He observes no

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regular rule in the ordering of his heart:--there will be evil."'

{fn. V. Chapter V, paragraphs 31-44, gives the words of the duke of Kâu on eleven different lines in the Text of the Yî, along with remarks of Confucius in farther illustration of them. But they seem also to be intended to bring forth more fully the meaning of certain previous utterances about the structure and scope of the Yî.

Paragraphs 31-34 start from the fourth line of the 31st hexagram, which would seem merely to require a steady and unvarying purpose in any one, in order to the full development of his influence. The editors of the imperial edition, however, make the whole a sequel of paragraph 5. But granted that there is no 'anxious scheming' in the processes of the natural world or in the phenomena of insect life, there is really no analogy to their proceedings in the course of the man who makes himself master of 'the nature and reasons of things,' as described in 33 and 34. Nor are 'the nature and reasons of things' to be found in the Yî, as the writer believed they were. Such as it is, it requires immense thought to understand it, and when we have laid hold of it, there is nothing substantial in our grasp. The 'virtue' predicated of such attainment is not so much moral excellence, as apprehension and the power and ability to invent, and to affect others.

Paragraph 35. See on the third line of Khwän, the 47th hexagram. If we were to translate the explanations of the line after Confucius, we should put the first two statements hypothetically; but the four that compose it seem to run on in the same way. They are all, I apprehend, hypothetical.

Paragraph 36. See on the last line of Kieh, the 40th hexagram.

Paragraph 37. See on the first line of Shih Ho, the 21st hexagram. The 'self-correction in what is small' implies of course that the small man has been 'awed.' What is said about him here is true; but we hardly expect it in this place.

Paragraph 38 should probably begin, like those before and after it, with 'The Master said.' The characters quoted from the Yî are again from the text of Shih Ho, on the last line.

Paragraph 39. See on the fifth line of Phî, the 12th hexagram.

Paragraph 40 gives Confucius' views on the fourth line of Ting, the 50th hexagram.

In paragraph 41 we are conducted to the 16th 'hexagram,--the {footnote p. 395} second line of it. The being 'firm as a rock' is understood to symbolise the state of 'rest,' the quiet self-possession out of which successful movement and action is understood to spring.

In paragraph 42, 'the son of the Yen family' is Yen Hui, the favourite disciple of Confucius. The passage quoted from the Yî is that on the first line of Fû, the 24th hexagram.

To paragraph 43, as to paragraph 38, I would prefix the characters for 'The Master said.' 'Male and female' is to be taken generally, and not confined to the individuals of the human pair. One Chinese writer says that in the transformations ascribed to heaven and earth, birds, fishes, animals, and plants are included, but from the 'transformation in its living types' plants are excluded, because in their generation there is nothing analogous to the emission and reception of seed. Other Chinese writers, however, are well enough acquainted with the sexual system of plants. It would seem to me that Confucius, if the paragraph were really his, intended only plants or the vegetable world in his reference to the operation of heaven and earth, and had all living tribes in view in his mention of male and female. The passage of the Yî referred to is on the third line of Sun, the 41st hexagram. The application of it is far-fetched.

Paragraph 44. See on the fifth line of Yî, the 42nd hexagram.}

{p. 395}

Chapter {fr. VI}. 45. The Master said:--'(The trigrams) Khien and Khwän may be regarded as the gate of the Yî.' Khien represents what is of the yang nature (bright and active); Khwän what is of the yin nature (shaded and inactive). These two unite according to their qualities, and there comes the embodiment of the result by the strong and weak (lines). In this way we have the phenomena of heaven and earth visibly exhibited, and can comprehend the operation of the spiritual intelligence.

46. The appellations and names (of the diagrams and lines) are various, but do not go beyond (what is to be ascribed to the operation of these two conditions). When we examine the nature and style

{p. 396}

{cont}(of the appended explanations), they seem to express the ideas of a decaying age.

47. The Yî exhibits the past, and (teaches us to) discriminate (the issues of) the future; it makes manifest what is minute, and brings to light what is obscure. (Then king Wän) opened (its symbols), and distinguished things in accordance with its names, so that all his words were correct and his explanations decisive;--(the book) was now complete.

48. The appellations and names (of the diagrams and lines) are but small matters, but the classes of things comprehended under them are large. Their scope reaches far, and the explanations attached to them are elegant. The words are indirect, but to the point; the matters seem plainly set forth, but there is a secret principle in them. Their object is, in cases that are doubtful, to help the people in their conduct, and to make plain the recompenses of good and evil.

{fn. VI. The principal object, it is said, of chapter VI, paragraphs 45-48, is to set forth the views of king Wän and his son in the explanations which they appended to the diagrams and lines; and in doing this the writer begins in 45, with Fû-hsî's starting, in the formation of his eight trigrams, from the devising of the whole and divided lines, to represent the two primitive forms in nature. The two 'pure' trigrams formed of these lines, unmixed, give rise to all the others, or rather the lines of which they are formed do so; and are thus compared to a gate by which the various diagrams enter to complete the system that is intended to represent the changing phenomena of nature and experience. The next sentence in the above version of paragraph 45 appears in Canon McClatchie's translation of the Yî, as follows:--'Khien is the membrum virile, and Khwän is the pudendum muliebre (the sakti of Khien).' It is, hardly possible, on reading such a version, to suppress the exclamation proh pudor! Can a single passage be adduced in support of it from among all the Chinese critics in the {footnote p. 397} line of centuries? I believe not. The ideas which it expresses are gratuitously and wantonly thrust into this text of the Yî. 'Khien' and 'Khwän' are not spoken of thus. If the latter half of the paragraph be unintelligible, this interpretation of the former would make the whole disgusting.

In paragraph 46 the writer passes from the work of Fû-hsî to that of king Wän and his son, and the composition of the written Yî is referred to 'a decaying age,'--the age, namely, of the tyrant Eau. Then king Wan and the duke of Kâu, it is said, deploring the degeneracy of their times and the enormities of the government, indicated, by their treatment of the ancient symbols, their sense of right and wrong, and the methods by which the prevailing evils might be rectified.

Paragraphs 47 and 48 follow and expand the meaning of 45. The editors of the imperial edition say that the former sentence of 47 is the sequel of 45, and the latter of 46, bringing us finally to the explanations and decisions of king Wän, as the most important portion of the Yî. Kû Hsî, moreover, observes that throughout the chapter, as well as in the chapters that follow, there must be many characters wanting in the text, while there are many also that are doubtful. This is specially the case with 48. Where the order of the characters has been disarranged merely, correction is easy; but where characters are evidently missing, attempts to fill the lacunae are merely guess-work.}

{p. 397}

Chapter {fr. VII}. 49. Was it not in the middle period of antiquity that the Yî began to flourish? Was not he who made it familiar with anxiety and calamity?

50. Therefore (the 10th diagram), Lî, shows us the foundation of virtue; (the 15th), Hsien, its handle; (the 24th), Fû, its root; (the 32nd), Häng, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yî, its abundance; (the 47th), Khwän, its exercise of discrimination; (the 48th), |3ing|, its field and (the 57th), Sun, its regulation.

51. In Lî we have the perfection of harmony; in Hsien, we have the giving honour to others,

{p. 398}

and the distinction thence arising; in Fû we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things; in Ming we have a mixed experience, but without any weariness; in Sun we have difficulty in the beginning and ease in the end; in Yî we have abundance of growth without any contrivance; in Khwän we have the pressure of extreme difficulty, ending in a free course,; in |3ing| we have abiding in one's place and at the same time removal (to meet the movement of others); and in Sun we have the weighing of things (and action accordingly), but secretly and unobserved.

52. (The use of) Lî appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies; of Fû, in self-knowledge; of Häng, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yî, in the promotion of what is advantageous; of Khwän, in the diminution of resentments; of |3ing|, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances.

{fn. VII. Chapter VII, paragraphs 49-52, is occupied with nine hexagrams, as specially indicating how the superior man, or the ruler, should deal with a time of trouble and solicitude, specially by the cultivation of his own virtue. Not, we are told, that the same thing might not be learned from other diagrams, but these nine specially occurred to the writer, or, as many think, to Confucius.

Paragraph 49 is important as agreeing in its testimony with 46. The Yî was made in middle-antiquity; that is, in the end of the Shang dynasty, and the rise of the Kâu; and the maker or makers had personal and public reasons for anxiety about the signs of the times.

Paragraph 50 shows the particular phase of virtue in each of the nine hexagrams that are mentioned; 51, the marvellous characteristics {footnote p. 399} of each phase; and 52, its use. The 'therefore' with which paragraph 50 commences shows the process of thought by which the writer passed from the anxiety that possessed the mind of the author of the Yî to the use to be derived, in such circumstances, from the study of Lî and the other hexagrams.}

{p. 399}

Chapter {fr. VIII}. 53. The Yî is a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying (in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them;--it must vary as their changes indicate.

54. The goings forth and comings in (of the lines) are according to rule and measure. (People) learn from them in external and internal affairs to stand in awe.

55. (The book), moreover, makes plain the nature of anxieties and calamities, and the causes of them. Though (its students) have neither master nor guardian, it is as if their parents drew near to them.

56. Beginning with taking note of its explanations, we reason out the principles to which they point. We thus find out that it does supply a constant and standard rule. But if there be not the Proper men (to carry this out), the course cannot be pursued without them.

{fn. VIII. Chapter VIII, paragraphs 53-56, describes the method of studying the Yî as consisting very much in watching the changes that take place in the lines, and reflecting on the appended explanations; while, after all, much must depend on there being 'the proper men,' to carry its lessons into practice. {footnote p. 400} There seems to be a contradiction between the statements in paragraphs 53 and 56 about the book supplying, and not supplying, a standard rule; but the meaning, probably, is that while it does not give a rule generally applicable, it gives rules for particular cases.

Kû Hsî says he does not understand 54, and thinks some characters must have been lost. 'The six places of the hexagram' in 53 are, literally, 'the six empties.' The places are so called, because it is only a temporary possession of them, which is held by the fugitive lines, whether whole or divided.}

{p. 400}

Chapter {fr. IX}. 57. The Yî is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided).

58. There is difficulty in knowing (the significance of) the first line, while to know that of the topmost line is easy;--they form the beginning and the end (of the diagram). The explanation of the first line tasks the calculating (of the makers), but in the end they had (but) to complete this.

59. As to the variously-disposed intermediate lines with their diverse formations, for determining their qualities, and discriminating the right and wrong in them, we should be unprovided but for the explanations of them.

60. Yea, moreover, if we wish to know what is likely to be preserved and what to perish, what will be lucky and what will be unlucky, this may easily be known (from the explanations of the different lines). But if the wise will look at the explanations of the entire diagrams, their thoughts will embrace more than half of this knowledge.

61. The second and fourth lines are of the same

{p. 401}

quality (as being in even places), but their positions (with respect to the fifth line) are different, and their value is not the same; but the second is the object of much commendation, and the fourth the subject of many apprehensions,--from its nearness (to that line). But for a line in a place of weakness it is not good to be far (from the occupant of the place of strength), and what its subject should desire in such a case is (merely) to be without blame. The advantage (here) is in (the second line) being in the central place.

62. The third and fifth lines are of the same quality, (as being in odd places), but their positions are different; and the (occupant of) the third meets with many misfortunes, while the occupant of the fifth achieves much merit:--this arises from one being in the noble position and the other in the mean. Are they occupied by the symbol of weakness? There will be peril. By that of strength? There will be victory.

{fn. IX. Chapter IX, paragraphs 56-62, speaks of the hexagrams as made up of the different lines, and various things to be attended to in those lines to determine their meaning.

Paragraph 57. The time or order in which the lines enter determines of course the place and number of each in the figure. Their 'substance' is their form, as whole or divided, being yang or yin.

Paragraph 58 belongs to the first and sixth lines. We are hardly prepared for the statement that 'the maker or makers' had so much difficulty in determining the meaning of the first line. Of course when they had fixed that and completed the figure, explaining all the lines, it was easy for the student to follow their exposition, as paragraph 59 says.

Paragraph 60 seems to say that the work of the duke of Kâu on each line was but an indicating in detail of the processes of his father's mind in explaining the whole figure.

{footnote p. 402}

The last two paragraphs mention several points important to be attended to in studying, more especially, the duke of Kâu on the several lines. Three different views of the concluding statement,--'are they occupied,' &c.,--are given in the imperial edition. 'It belongs,' says Wû Käng, 'to the fifth line;' 'to the third line,' says Hû Ping-wän (also of the Yüan dynasty); while Hân Hsing-kwo (of the Thang dynasty) held that it belonged to both. The Khang-hsî editors say that 'by discriminating and combining these views, we get to the meaning of the text.' I am unable to do so.}

{p. 402}

Chapter {fr. X}. 63. The Yî is a book of wide comprehension and great scope, embracing everything. There are in it the way of heaven, the way of man, and the way of earth. It then takes (the lines representing) those three Powers, and doubles them till they amount to six. What these six lines show is simply this,--the way of the three Powers.

64. This way is marked by changes and movements, and hence we have the imitative lines. Those lines are of different grades (in the trigrams), and hence we designate them from their component elements. These are mixed together, and elegant forms arise. When such forms are not in their appropriate places, the ideas of good fortune and bad are thus produced.

{fn. X. Chapter X, paragraphs 63, 64, speaks of the great comprehensiveness of the Yî, its figures and explanations being applicable to the three Powers--heaven, earth, and man.

With paragraph 63, compare paragraph 4, Appendix VI. In the trigram the upper line represents heaven, the middle line man, and the lowest earth. This paragraph and that other are the nearest approach I know to an attempt to account for the doubling of the number of lines, and stopping with the hexagram; but the doing so was entirely arbitrary. Kû Hsî says:--'The upper two characters belong to heaven, the middle two to man, and the lower two to earth.' No words could be more express; and yet Canon McClatchie says (p. 354):--'The two upper strokes represent Heaven, or Thâi-yî, the husband; the two middle strokes, Earth, his wife; and the {footnote p. 403} two lower strokes, Man, their son; all being animated by the same Divine Reason (tâo) or Supreme God (Chih Shän).' This note shows how one error, or misunderstanding of the Chinese original, draws other errors with it. The character tâo in the paragraph has not at all the sense of reason, human or divine, but its primary and ordinary signification of the path or course. As Lû |3î| (Han dynasty) says:--'In the way of heaven there are the changes of day and night, sun and moon; in that of earth, those of hardness and softness, dryness and moisture; in that of man, those of action and rest, of movement and stillness, of good fortune and bad, of good and evil.'

'The imitative lines' in the translation of 64, is simply 'the Yâo' in the Chinese text, which I have rendered according to the account of them in paragraph 8, et al. Their different grades are their position as high or low in the figures (paragraph 1, Section i), and their 'component elements,' literally 'their substance, or thing-nature,' is their structure as being yang or yin, according to the use of wuh in paragraphs 57, 59, et al. A yang line in an even place, or a yin line in an odd, is not in its appropriate place, and gives an indication of what is bad.}

{p. 403}

Chapter {fr. XI}. 65. Was it not in the last age of Yin, when the virtue of Kâu had reached its highest point, and during the troubles between king Wän and (the tyrant) Kâu, that the (study of the Yî) began to flourish? On this account the explanations (in the book) express (a feeling of) anxious apprehension, (and teach) how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the way of the Yî.

{fn. XI. Chapter XI, paragraph 65. P. Regis observes on this chapter:--'I do not hesitate to say that there is found nowhere in the whole {footnote p. 404} {cont}Yî a passage which affords more light for the explanation of the book.' Paragraph 49 told us that 'the study of the Yî flourished in the middle period of antiquity, and that the author of it was familiar with anxiety and troubles.' That information becomes here more particular. The Yî, existing when this Appendix was written, was made in the closing period of the Yin dynasty, and the making of it was somehow connected with the attempts of the tyrant Kâu against king Wän. We are not told expressly that the book was written, in part at least, by king Wän; but the tradition to that effect derives a certain amount of support from what is said here. The general object of the author is also stated clearly enough,--to inculcate a cautious and reverent administration of affairs, never forgetful of the uncertainties of life and fortune.}

{p. 404}

Chapter {fr. XII}. 66. (The hexagram) Khien represents the strongest of all under the sky. Through this quality its operations are always manifested with ease, for it knows where there would be peril and embarrassment. (The hexagram) Khwän represents the most docile of all under the sky. Through this quality its operations are always manifested with the promptest decision, for it knows where there would be obstruction.

67. (The sages, who are thus represented, and who made the Yî,) were able to rejoice in heart (in the absolute truth of things), and were able (also) to weigh carefully all matters that could occasion anxiety; (thus) they fixed the good and bad fortune (of all things) under the sky, and could accomplish the things requiring strenuous efforts.

68. Therefore amid the changes and transformations (taking place in heaven and earth), and the words and deeds of men, events that are to be fortunate have their happy omens. (The sages) knew the definite principles underlying the prognostications of the former class, and the future of

{p. 405}

those of the latter, (now to be) ascertained by divination.

69. The places of heaven and earth (in the diagrams) having been determined, the sages were able (by means of the Yî) to carry out and complete their ability. (In this way even) the common people were able to share with them in (deciding about) the counsels of men and the counsels of spiritual beings.

70. The eight trigrams communicate their information by their emblematic figures. The explanations appended to the lines and the completed figures tell how the contemplation of them affected (the makers). The strong and the weak lines appear mixed in them, and (thus) the good and the evil (which they indicate) can be seen.

71. The changes and movements (which take place in the manipulation of the stalks and the formation of the diagrams) speak as from the standpoint of what is advantageous. The (intimations of) good and evil vary according to the place and nature (of the lines). Thus they may indicate a mutual influence (in any two of them) of love or hatred, and good or evil is the result; or that mutual influence may be affected by the nearness of the lines to, or their distance from, each other, and then repentance or regret is the result; or the influence may be that of truth or of hypocrisy, and then the result is what is advantageous, or what is injurious. In all these relations of the (lines in the) Yî, if two are near and do not blend harmoniously, there may be (all these results),--evil, or what is injurious, or occasion for repentance and regret.

72. The language of him who is meditating a

{p. 406}

revolt (from the right) betrays his inward shame; that of him whose inward heart doubts about it diverges to other topics. The words of a good man are few; those of a coarse man are many. The words of one who slanders what is good are unsubstantial;

{fn. XII. Chapter XII, paragraphs 66-72, is generally divided into three sections;--the first, embracing 66-68, and treating of the sages, the makers of the Yî, as themselves independent of it, knowing all that it enables us to know, and able to accomplish all that it enables us to accomplish; the second, embracing 69-71, and telling how the sages formed the Yî, and made all men, by means of it, partakers of their now unlimited knowledge and power; the third, comprised in paragraph 72, and saying, if it be genuine and in its proper place, that the ordinary speech of men is as mysterious and indicative of what is in them, as the explanations of the Yî are, when we consider who were its authors.

'The sages,' who are the subject of 65-68, are not mentioned in the text; but 67 makes it plain that the subject must be some personal being or beings. Neither Khien nor Khwän can 'rejoice in heart, and weigh carefully matters occasioning anxiety.' The commentators generally interpolate 'the sages;' even Ying-tâ of the Thang dynasty, who doer, not introduce the sages in his exposition, yet makes the subject to be 'the disposer and nourisher of all things.' He gets to his view by an unnatural interpretation of two characters in 67, which are now thrown out of the text by all critics as not genuine. That 'the sages' is really the subject in the mind of the writer appears from the express mention of them in 69, when also 'heaven and earth' take the place of Khien and Khwän. It is absurd, not to say blasphemous, to assume that the sages who made the Yî had the knowledge and ability here ascribed to them; but the theory of the Yî as containing a scheme for the discovery of the future necessitated the ascribing such attributes to them. Compare with the whole Section, and especially with paragraph 68, what is said in 'the Doctrine of the Mean,' chapter 24.

The first Section shows how the sages were themselves independent of the Yî, and had no need of it; the second goes on to tell how they devised and constructed it, to make all men equal to themselves in a knowledge of phenomena and human events, and of their indications of, and issues in, the future. Summing up its {footnote p. 407} lessons, the editors of the imperial edition say, 'There is no passage in the Appendix more full and clear than this on the five points in regard to the lines which the student of the Yî has to attend to. Those points are:--their time, position, quality, mutual nearness, and responsive relation. It is by a consideration of the two latter points, moreover, that he must form his judgment on their appropriateness or inappropriateness in the three others.'

Paragraph 72 has really no connexion with the rest of the chapter. I have stated above how the critics attempt to make out such a connexion; but I agree myself with P. Regis, who appends to his version of the paragraph this note:--'Quae sententiae quidem sapiunt doctrinam Confucianam, at non ordinem, utpote cum praecedentibus minime cohaerentes, sed omnino ab iis abscissae avulsaeque.'}

{p. 407}

those of him who is losing what he ought to keep are crooked.

{section "Appendix IV"}

{section "Section I"}

{file "Section I: Khien" "icap4-1.htm"}

{p. 408}

APPENDIX IV

Supplementary to the Thwan and Yâo on the first and second Hexagrams, and showing how they may be interpreted of man's nature and doings {fr. 1}

SECTION I. KHIEN

Chapter {fr. I}. 1. What is called (under Khien) 'the great and originating' is (in man) the first and chief quality of goodness; what is called 'the penetrating' is the assemblage of excellences; what is called 'the advantageous' is the harmony of all that is right; and what is called 'the correct and firm' is the faculty of action.

2. The superior man, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs.

3. The fact that the superior man practises these four virtues justifies the application to him of the words--'Khien represents what is great and originating, penetrating, advantageous, correct and firm.'

{fn. 1. The title of this Appendix is in Chinese the Wän Yen Kwan, 'The Record of Wän Yen;' and according to the analogy of the titles of the three Appendixes that follow, Wän should perform the part of a verb and Yen that of a substantive. So the characters are usually taken, and to Wän is given the meaning of 'Explaining (Shih);' and to Yen that of 'Words or Sentences,' meaning the Thwan of king Wän, and the Yâo of the duke of Kâu on the first two hexagrams. The document treats of these, {footnote p. 409} and of no others. 'It shows the amount and depth of meaning in them,' says Kû Hsî, 'and the other hexagrams may be treated after the analog supplied here.' Confucius, it is said by others, died before he was able to carry out the plan which he had formed. But, as I have shown in the Introduction (pp. 28-30), it is more than doubtful whether we have in this Appendix anything at all directly from the sage.}

{p. 409}

Chapter {fr. II}. 4. What is the meaning of the words under the first NINE, (undivided), 'The dragon lies hid (in the deep);--it is not the time for active doing?' The Master said:--There he is, with the powers of the dragon, and yet lying hid. The influence of the world would make no change in him; he would do nothing (merely) to secure his fame. He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind. Rejoicing (in opportunity), he carries his principles

{fn. I. Chapter I, paragraphs 1-3, shows how the attributes of Khien, as explained by king Wän, are to be understood of the constituent principles of human nature. What is remarkable is, that we find paragraphs 1, 2, with very little variation, in one of the narratives of the |3o| Kwan, as having been spoken by a marchioness-dowager of Lû in B.C. several years before Confucius was born One so familiar as Kû Hsî was with all the classical literature of his country could not be ignorant of this. His solution of the questions arising from it is, that anciently there was this explanation of the characters of king Wän; that it was employed by Shû Kiang (of Lû), and that Confucius also availed himself of it; while the chronicler used, as he does below, the phraseology of 'The Master said,' to distinguish the real words of Confucius from such ancient sayings. But who was this chronicler? No one can tell. The legitimate conclusion from Kû's criticism is this, that so much of this Appendix as is preceded by 'The Master said' is from Confucius;--so much and no more.

The ascription in paragraph 3 of 'the four virtues' to the superior-or normal man, man in his best estate, and yet inferior to 'the sagely man,' is Confucian,--after the style of the teaching of the Master in the Analects.}

{p. 410}

into action; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).' This is 'the dragon lying hid.'

5. What is the meaning of the words under the second NINE, 'The dragon shows himself and is in the field;--it will be advantageous to see the great man?' The Master said:--'There he is, with the dragon's powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yî, "The dragon shows himself and is in the field;--it will be advantageous to see the great man." refers to a ruler's virtue.'

6. What is the meaning of the words under the third NINE,' The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;--the position is dangerous, but there will be no mistake?' The Master said:--'The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low

{p. 411}

position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.'

7. What is the meaning of the words under the fourth NINE, 'He is as if he were leaping up, (but still) is in the deep;--there will be no mistake?' The Master said:--'He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede;--there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.'

8, What is the meaning of the words under the fifth NINE, 'The dragon is on the wing in the sky;--it will be advantageous to see the great man?' The Master said:--'Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger:(so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below:--so does everything follow its kind.'

9. What is the meaning of the words under the topmost NINE, 'The dragon exceeds the proper limits;--there will be occasion for repentance?' The Master said:--'The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent

{p. 412}

and virtue in the positions below will give him no aid;--should he move in such a case, there will be occasion for repentance.'

{fn. II. In chapter II, paragraphs 4-9, Confucius is introduced, explaining, with considerable amplification, what is said by the duke of Kâu under the several lines of the hexagram. 'The dragon' becomes the symbol of 'the superior man;' and of the great man,' or the sage upon the throne. The language approaches at times to the magniloquence of Mencius, while in paragraph 8 the voice hardly seems to be that of the sage at all.

With paragraph 5, compare chapters 8 and 14 of' the Doctrine of the Mean,' agreeing much in language and sentiment with what we have here. The line, a strong or undivided line, and therefore yang, is said to be 'exactly in the central place;' but the line is in the second, an even place, that proper to a yin line; and in other passages this might be explained in an unfavourable way. The Chinese character käng has the meaning given to it, now of 'exact,' and now of 'correct,' the latter being always favourably interpreted.

Paragraph 8. The fifth is almost always the place of honour and authority in the hexagram, and therefore 'the great man' here continues to be the great man, 'the sage.' The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary man. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. The continuity of the illustrations, however, is broken by the introduction of the dragon and clouds, and the tiger and wind. Are these of the same kind? Kû Hsî says he does not think that the real dragon and real tiger are intended; but he does not tell us how he understood the terms. |3âi| Khing (early in the Ming dynasty) says:--'The dragon feels the influence of the clouds surcharged with rain, and rises from the deep, and when the tiger feels the approach of the cold winds he roars. Thus when the dragon rises, the clouds are sure to collect; and when the tiger screams, the winds follow,' but all this does not help us to appreciate any better the words of the text. And the concluding illustration is nearly as foreign to our way of conceiving things. By 'things that draw their origin from heaven' all animals--moving creatures--are intended; and by those that draw their origin from the earth are intended all plants,--things that stand and {footnote p. 413} do not move. The former turn their heads to the sky, and the latter their roots to the earth. So we read in Kû Hsî; but I continue to wonder that Confucius selected such illustrations and spoke in such a style.

Paragraph 9. As I have said above, the place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is represented here as having 'no place' at all. Before he whom it represents is called to act, the battle has been won or lost. Movement from him will only accelerate and intensify the result.}

{p. 413}

Chapter {fr. III}. 10. 'The dragon lies hid;--it is not the time for active doing:'--the position is (too) low.

11. 'The dragon shows himself and is in the field:'--the time (requires him still) to be unemployed.

12. 'All the day active and vigilant:'--(he now) does his (proper) business.

13. 'He is as if he were leaping up, (but still) is in the deep:'--he is making trial of himself.

14. 'The dragon is on the wing in the sky:'--(the subject of the line) is on high and ruling.

15. 'The dragon exceeds the proper limit, and there will be occasion for repentance:'--when things have been carried to extremity, calamity ensues.

16. Undivided lines appear in all these representations of the great and originating power denoted by Khien:--(what follows in the Yâo tells us how) all under the sky there will be good order.

{fn. III. Chapter III, paragraphs 10-16, goes over again the Yâo of the duke of Kâu with very brief explanations, grounded chiefly on the consideration of the place or position occupied by the several lines, and the time of their introduction into the action of the hexagram.

Paragraph 16. See the note on the Text of Khien, corresponding to this line, page {prr. 58}, and also that on paragraph 7 of the symbolism of the figures and lines, Section i, page {prr. 165}. There is the same {footnote p. 413} difficulty in understanding the first part of the short paragraph; the conclusion of it must be a consequence of the language of the Yâo, though it is not repeated here.}

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Chapter {fr. IV}. 17. 'The dragon lies hid in the deep;--it is not the time for active doing:'--the energy denoted by the undivided line is laid up and hid away as in the deep.

18. 'The dragon appears in the field:'--all under heaven (begins to be) adorned and brightened.

19. 'All the day active and vigilant:'--continually, as the time passes and requires, does he act.

20. 'He is as if he were leaping up, (but still) is in the deep:'--a change is taking place in the method indicated by (this) Khien diagram.

21. 'The dragon is on the wing in the sky this shows that his place is based on his heavenly virtue.

22. 'The dragon exceeds the (proper) limit;--there will be occasion for repentance:'--the time is come to an end, and so also is his opportunity.

23. Undivided NINES appear in all these representations of the great and originating power denoted by Khien:--and (from what follows in the Yâo) we see the model (of action) afforded by heaven.

{fn. IV. Chapter IV, paragraphs 7-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the standpoint of time.

Paragraph 17 tells us that time and circumstances are essential, as well as inward power, to successful development and demonstration. In paragraph 18, the words of the Yâo about meeting with the great man are not quoted, but they prompted the latter half of it.

Paragraph 19. Compare the language on paragraph 6, towards the end.

Paragraph 20. The subject passes here from the lower trigram and enters into the upper. We are told not to lay stress on 'the method of Khien.' In paragraph 21 we have the sage upon the {footnote p. 415} throne. Time and opportunity are both in progress in 19; here in 22, they are both passed, have reached their extremity or end.

Paragraph 23:--see on paragraph 16. 'The model of heaven,' says Wû Khäng, 'is the due blending of the strong and active with the weak and passive, the regulation of movement in accordance with the highest reason, so that there shall be neither excess nor deficiency.'}

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Chapter {fr. V}. 24. The 'greatness' and 'originating' represented by Khien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development.

25. 'The advantageousness and the correctness and firmness' refer to its nature and feelings (as seen in all the resulting things).

26. Khien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)!

27. How great is (what is emblemed by) Khien!--strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite!

28. The six lines, as explained (by the duke of Kâu), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited.

29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose.

{fn. V. Chapter V, paragraphs 24-29. The author here, leaving the treatise on the symbolism of the Yâo, turns to that on the Thwan, or expositions of king Wän, and amplifies it, not quoting from it, however, so fully and exactly, as he has done in the previous chapters from the Yâo.

Paragraphs 24 and 25 are based on the statement of the significance of the Thwan under Khien, and not on the treatise on the symbolism. The originating power cannot be separated from that of penetration and development. The latter issues from the former {footnote p. 416} as the summer follows on the spring, according to an illustration of Kû Hsî. 'The advantageousness' and 'firm correctness,' he compares also to the autumn and winter, saying that the Khien power in its essence, as it is in itself, is best described by these two latter characteristics, while the two former describe it in its operation. It is thus that he tries to give his readers an idea of what he understood by 'nature and feelings' in 25. But this chapter treats of the Khien power in nature rather than in humanity. Confining our view to the power so operating, we cannot say that the description of it in 26 and 27 is magniloquent or hyperbolical.

Paragraph 28 returns to the explanations of the lines of the hexagram by the duke of Kâu, which exhibit the power in different positions and relations, bringing out all its significance; and then 29 confines us to the fifth line, in which we have its ideal. The spheres of nature and of men seem to be in the view of the author, and therefore I introduce 'the great man,' as the subject, after the example of the best critics. Like the clouds and the rain to the thirsty earth, so is the rule of the sage to expectant humanity.}

{p. 416}

Chapter {fr. VI}. 30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, 'lying hid,' requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.

31. The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yî says, 'The dragon appears in the field:--it will be advantageous to meet with the great man,' has reference to the virtuous qualities of a ruler (as thus described).

32. In the third NINE, there is a twofold symbol of) strength, but (the position) is not central. (Its

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occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires; and. though (the position be) perilous, there will be no mistake.

33. In the fourth NINE, there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what. should be his movements, and so will give no occasion for blame.

34. The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four sea-sons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!

35. The force of that phrase--'exceeding the proper limits'--indicates the knowing to advance but not to retire; to maintain but not to let perish to get but not to lose.

36. He only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, he only is the sage!

{fn. VI. Chapter VI, paragraphs 30-36., The author leaving the Thwan, turns again to the treatise on the symbolism of the Yâo, his main {footnote p. 418} object being to show how reasonable are the decisions and lessons of the duke of Kâu.

The subject of paragraph 30 has the virtue; but his position in the lowest place shows that his time is not yet come.

In paragraph 31 we have the superior man developing, by means of the processes described, into 'the great man,' with the attributes of a ruler, the appearance of whom is a blessing to men.

The twofold symbol of strength in paragraph 32 is the yang or undivided line in the third place (odd) proper to it. There will be no mistake, because the subject of the line, in the exercise of his caution, will abstain from any forward movement.

According to paragraph 63 of last Appendix, Section ii, both the third and fourth lines in the hexagram. belong to man, and are intermediate between those of heaven and those of earth. Khung Ying-tâ, to get over the difficulty in what is said on the fourth line, says that, as a matter of fact and locally, man is nearer earth than heaven, and is aptly represented therefore by the third line and not by the fourth;--I prefer to point out the inconsistency, and leave it. The subject of this fourth line will move very cautiously, and so escape blame.

The eulogium of 'the great man' in paragraph 34 cannot fail to recall to the classical scholar the thirty-first and other chapters of 'the Doctrine of the Mean,' where the sage is described as 'The Equal of Heaven.' In one sentence here he is spoken of as sometimes taking precedence of Heaven, which then does not act in opposition to him! I do not know of any statement about the sage, coming without doubt from Confucius, that is so extravagant as this. It is difficult--in fact impossible--to say from the Yî itself, what we are to understand by the kwei shän, which I have translated here by the spirit-like operations (of Providence).' The compound denomination does not often occur in the book. In Appendix III, Section i, 21, kwei is the anima and shän the animus; and in paragraph 50, I have translated the terms by 'the contracting and expanding operations.' In Appendix I, page {prr. 226} and page {prr. 259}, the name is used as in the present text. That second instance and this {footnote p. 419} paragraph were evidently constructed, the one on the model of the other. I think it likely that the breath or air, khî, became the name with the earliest Chinese for their first concept of spirit; then the breath inspired or inhaled was called kwei, and became the name for the grosser part of the spirit, returning to the earth; and shin, the breath exhaled or expired, the name for the subtler and intellectual spirit, ascending to a state of activity and enjoyment. The explanations of the terms in the R Yâ and other dictionaries seem to justify this view. The combination kwei shin is sometimes best translated by 'spiritual beings.' The school of the Sung philosophy understand by it--the contracting and expanding of the primary matter, or that matter conceived of in two forms or with two opposite qualities. Khäng-|8ze| says here: that I Heaven and earth are another name for tâo, and kwei shän another name for "the vestiges of making and transformation;" and that the sage being in harmony with the tâo or practical reason of the universe, how can men or the kwei shän be contrary to him?' Whatever be thought of the Sung speculations and theories, I think that a translator ought to give an indication of the primary meaning of the name kwei shän.

Paragraphs 35 and 36 suggest the description of Confucius by Mencius, V, ii, 1, 5, as the one among the sages who was most governed by the consideration of time, doing continually what the circumstances of the time required.}

{file "Section II: Khwän" "icap4-2.htm"}

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SECTION II: KHWÄN{fr. 1}

Chapter I. 1. (What is indicated by) Khwän is most gentle and weak, but, when put in motion, is

{p. 419}

hard and strong; it is most still, but is able to give every definite form.

2. 'By following, it obtains its (proper) lord,' and pursues its regular (course).

3. It contains all things in itself, and its transforming (power) is glorious.

4. Yes, what docility marks the way of Khwän! It receives the influences of heaven, and acts at the proper time.

Chapter II. 5. The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by

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his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,--through the absence of early discrimination. The words of the Yî, 'He treads on the hoar-frost; the strong ice will come (by and by),' show the natural (issue and growth of things).

6. 'Straight' indicates the correctness (of the internal principle), and 'square,' the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. 'Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:'--this shows how (such a one) has no doubts as to what he does.

7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. 'If he engage with them in the service of the king, and be successful, he will not claim that success for himself:'--this is the way of the earth, of a wife, of a minister. The way of the earth is-'not to claim the merit of achievement,' but on behalf (of heaven) to bring things to their proper issue.

8. Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yî, 'A sack tied up:--there will be

{p. 421}

no ground for blame or for praise,' are in reality a lesson of caution.

9. The superior man (emblemed here) by the yellow' and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:--this is the perfection of excellence.

10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be 'a contest.' As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term 'dragons.' But still the (subject of neither line) can leave his class, and hence we have 'the blood' mentioned. The mention of that as being (both) 'azure and yellow' indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow.

{fn. 1. The hexagram Khwän is dealt with in Section ii, and much wore briefly than Khien in Section i. Much less distinct, moreover, is the attempt in it to show how the attributes of the hexagram are to be understood of the principles of human nature. The most important portion of the Section, perhaps, is paragraph 5, the first of chapter II, and I have spoken of it in the Introduction, pages {prr. 47} and {prr. 48}.}

{Section "Appendix V"}

{file "Appendix V: Treatise of Remarks on the Trigrams" "icap5.htm"}

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APPENDIX V

Treatise of Remarks on the Trigrams

Chapter {fr. I}. 1. Anciently, when the sages made the Yî, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant.

2. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers.

3. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the separate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a discrimination of what was right (in each particular case). They (thus) made an exhaustive discrimination of what was right, and effected the complete development of (every) nature, till they arrived (in the Yî) at what was appointed for it (by Heaven).

{fn. I. Chapter I, paragraphs 1-3, treats of the rise of the scheme of the Yî from the wonderful qualities of the divining plant, the use of certain numbers, and the formation of the lineal figures.

P. Regis translates paragraph 1 by--'The ancient (sages), the most excellent men, were the authors of the Yî-king, in making which they were assisted by an intelligent spirit, who for their help produced the plant called Shih.'

But the text will not admit of this version, nor have I found the view given in it in any Chinese writer. It is difficult to make up one's mind whether to translate--'the sage,' or 'the sages.' Khung Yin-tâ contends that the writer had Fû-hsî and him alone in his {footnote p. 423} mind. To me it seems otherwise. Fû-hsî, if we accept the testimony of universal Chinese consent, made the eight trigrams; but he did not make the Yî, which, by the same consent, was the production of king Wän and his son.

The text would seem to say that the sages 'produced' the plant, but this is so extravagant that the view indicated in my supplementary clause appears in all the best commentators. So understood, the Yî may be said to 'give mysterious assistance to the spiritual Intelligences,' or, if we take that name as singular (according to the analogy of chapter 6), to the Divine Being in affording a revelation of His will, as in paragraph 3. We may well say that it is a pity the revelation should be so enigmatical; but the author, it must be remembered, is writing from his own standpoint. Wän and his son, as I have endeavoured to show in the Introduction, merely wished to convey, under the style and veil of divination, their moral and political lessons.

On paragraph 2 it is said that heaven is round; and as the circumference of a circle is three times its diameter, hence 3 is the number of heaven. Again, earth is square, and as the circumference of a square is four times its length or breadth, or it consists of two pairs of equal sides, hence 2 is the number of earth.

The concluding statement about I the other numbers' is understood of the manipulation of the divining stalks, as in Appendix III, i, 51. That manipulation, thrice repeated, might leave three stalks each time, and 3 x 3 = 9; or 2, being in the same way in all = 6; or twice 3 and once 2 = 8; or twice 2 and once 3 = 7. These are the numbers of the 4 binary symbols, employed in forming the new figures; {img dyad11}, the old yang, = 9; {img dyad01}, the young yin, = 8; {img dyad10}, the young yang, = 7; and {img dyad00}, the old yin, = 6.}

{p. 423}

Chapter {fr. II}. 4. Anciently, when the sages made the Yî, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence

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and righteousness. Each (trigram) embraced (those) three Powers; and, being repeated, its full form consisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexagram) was completed.

Chapter {fr. III}. 5. (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences; (those for) thunder and wind excited each other the more; and (those for) water and fire did each other no harm. (Then) among these eight symbols there was a mutual communication.

6. The numbering of the past is a natural process.; the knowledge of the coming is anticipation. Therefore in the Yî we have (both) anticipation (and the natural process).

{fn. II. Chapter II. The top line in each trigram thus belongs to the category of heaven; the bottom line to that of earth; and the middle line to that of man. The odd places should be occupied, 1 correctly,' by the undivided lines; and the even by the divided. The trigram being increased to the hexagram, lines 5 and 6 were assigned to heaven; 1 and 2 to earth; and 3 and 4 to man. 5 is the yang characteristic of heaven, and 6 the yin; so 1 and 2 in regard to earth; while 3 represents the benevolence of man, and 4 his righteousness. But all this is merely the play of fancy, and confuses the mind of the student.}

{fn. III. Chapter III, paragraphs 5 and 6, is understood, though not very clearly, by referring to the circular arrangement of the trigrams according to Fû-hsî, as shown in Figure 2, of Plate III. Paragraph 5 refers to the correlation of Khien and Khwän, Kän and Tui, Kän and Sun, Khân and Lî. Paragraph 6 is less easy of apprehension. Starting in the same figure from Khien and numbering on the left we come to Kän by a natural process. Then {footnote p. 425} we turn back, and numbering on the right, from Sun, we come by a backward process to Khwän. The same process is illustrated on a large scale by the circular arrangement of the 64 hexagrams in Plate I. But what the scope of the paragraph is I cannot tell, and am tempted to say of it, as P. Regis does, 'Haec observatio prorsus inanis est.'}

{p. 425}

Chapter {fr. IV}. 7. Thunder serves to put things in motion; wind to scatter (the genial seeds of) them; rain to moisten them; the sun to warm them; (what is symbolised by) Kän, to arrest (and keep them in their places); (by) Tui, to give them joyful course; (by) Khien, to rule them; and by Khwän, to store them up.

Chapter {fr. V}. 8. God comes forth in Kän (to His producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Lî; the greatest service is done for Him in Khwän; He rejoices in Tui; He struggles in Khien; He is comforted and enters into rest in Khân; and He completes (the work of the year) in Kän.

9. All things are made to issue forth in Kän, which is placed at the east. (The processes of production) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Lî gives the idea of brightness. All things are now made manifest

{fn. IV. In chapter IV we have the same circular arrangement of the trigrams, though they are named in a different order; the last first and the first last. The first four are mentioned by their elemental names; the last four by the names of their lineal figures. No special significance is attached to this. If it ever had any, it has been lost.}

{p. 426}

to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness:--the idea in this procedure was taken from this. Khwän denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, 'The greatest service is done for Him in Khwän.' Tui corresponds (to the west) and to the autumn,--the season in which all things rejoice. Hence it is said, 'He rejoices in Tui.' He struggles in Khien, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,--the trigram of comfort and rest, what all things are tending to. Hence it is said, 'He is comforted and enters into rest in Khan. Kän is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, 'He completes (the work of the year) in Kän.'

{fn. V. Chapter V, paragraphs 8 and 9, sets forth the operations of nature in the various seasons, as being really the operations of God, who is named Tî, 'the Lord and Ruler of Heaven.' Those operations are represented in the progress by the seasons of the year, as denoted by the trigrams, according to the arrangement of them by king Wän, as shown also in Plate III, Figure 2.

'The greatest service is done for Tî in Khwän;' Yang Wan-lî (of our twelfth century, but earlier than Kû Hsî) says:--'Khwän is a minister or servant. Tî is his ruler, All that a ruler has to do with his minister is to require his service.' 'On the struggles in Khien' he says:--'Khien is the trigram of the north-west, when the yin influence is growing strong and the yang diminishing.'

The 'purity' predicated in paragraph 9 of things in Sun, was {footnote p. 427} explained by Käng Khang-khäng (our second century) as equivalent to 'newness,' referring to the brightness of all things in the light of spring and summer. On 'all things receive from the earth their fullest nourishment' the same Yang, quoted above, says:--'The earth performs the part of a mother, All things are its children. What a mother has to do for her children is simply to nourish them.'}

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Chapter {fr. VI}. 10. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder; for scattering them there is nothing more effective than wind; for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water; for bringing them to an end and making them begin again there is nothing more fully adapted than Kän. Thus water and fire contribute together to the one object; thunder and wind do not act contrary to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things.

{fn. VI. Chapter VI is the sequel of the preceding. There ought to have been some mention of Shän or, Spirit' in chapter 5. It is the first character in this chapter, and the two characters that follow show that it is here resumed for the purpose of being explained. As it does not occur in chapter 5, we must suppose that the author of it here brings forward and explains the idea of it that was in his mind. Many of the commentators recognise this,--e. g. Liang Yin, as quoted in the Introduction, {pr. 33}.

Two other peculiarities in the style of the chapter are pointed out and explained (after a fashion) by |3hui| King (earlier, probably, than the Sung dynasty):--'The action of six of the trigrams is described, but no mention is made of Khien or Khwän. But {footnote p. 428} heaven and earth do nothing, and yet do everything; hence they are able to perfect the spirit-like subtilty of the action of thunder, wind, and the other things. (Moreover), we have the trigram Kân mentioned, the only one mentioned by its name, instead of our reading "mountains," The reason is, that the putting in motion, the scattering, the parching, and the moistening, are all the palpable effects of thunder, wind, fire, and water. But what is ascribed to Kän, the ending and the recommencing all things, is not so evident of mountains. On this account the name of the trigram is given, while the things in nature represented by the trigrams are given in those other cases. The style suitable in each case is employed.'}

{p. 428}

Chapter {fr. VII}. 11. Khien is (the symbol of) strength; Khwän, of docility; Kän, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Lî, of what is bright and what is catching; Kän, of stoppage or arrest; and Tui, of pleasure and satisfaction.

{fn. VII. Chapter VII mentions the attributes, called also the 'virtues,' of the different trigrams. It is not easy to account for the qualities--'their nature and feelings'--ascribed to them. Khung Ying-tâ says:--'Khien is represented by heaven, which revolves without ceasing, and so it is the symbol of strength; Khwän by the earth, which receives docilely the action of heaven, and so it is the symbol of docility; Kân by thunder, which excites and moves all things, and so it is the symbol of what produces movement; Sun by Wind, which enters everywhere, and so it is the symbol of penetration; Khân by water, found in a place perilous and precipitous, and the name is explained accordingly; Lî by fire, and fire is sure to lay hold of things, and so it is the symbol of being attached to; Kân by a mountain, the mass of which is still and arrests progress, and so it is the symbol of stoppage or arrest; and Tui by a lake or marsh, which moistens all things, and so it is the symbol of satisfaction.'

The Khang-hsî editors consider this explanation of the qualities of the trigrams to be unsatisfactory, and certainly it has all the appearance of an e x post facto account. They prefer the views of the philosopher Shâo (of our eleventh century), which is based on the arrangement of the undivided and divided lines in the figures. This to me is more unsatisfactory than the other. The editors say, {footnote p. 429} moreover, that Shâo's account of the three yang trigrams, Kän, Khan, and Kän is correct, and that of the three yin, Sun, Lî, and Tui incorrect; but this would be based on king Wän's arrangement, which does not appear to have place here.}

{p. 429}

Chapter {fr. VIII}. 12. Khien (suggests the idea of) a horse; Khwän, that of an ox; Kän, that of the dragon; Sun, that of a fowl; Khan, that of a pig; Lî, that of a pheasant; Kän, that of a dog; and Tui, that of a sheep.

Chapter {fr. IX}, 13. Khien suggests the idea of the head; Khwän, that of the belly; Kän, that of the feet Sun, that of the thighs; Khan, that of the cars Lî, that of the eyes; Kän, that of the hands and Tui, that of the mouth.

Chapter {fr. X}. 14. Khien is (the symbol of) heaven, and hence has the appellation of father. Khwän is (the symbol of) earth, and hence has the appellation of mother, Kän shows a first application (of Khwän to Khien), resulting in getting (the first of) its male (or undivided lines), and hence is called 'the oldest son.' Sun shows a first application (of Khien to Khwän), resulting in getting (the first of) its female (or divided lines), and hence is called 'the oldest daughter.' Khan shows a second application

{fn. VIII. Chapter VIII. In the Great Appendix, {pr. 383}, it is said that Fû-hsî, in making his trigrams, was guided by 'the consideration of things apart from his own person.' Of such things we have a specimen here. The creatures are assigned, in their classes, to the different trigrams, symbolising the ideas in the last chapter. We must not make any difference of sex in translating their names.}

{fn. IX. Chapter IX. Fû-hsî found also 'things near at hand, in his own person,' while making the trigrams. We have here a specimen of such things.}

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(of Khwän to Khien), resulting in getting (the second of) its male (or undivided lines), and hence is called 'the second son.' Lî shows a second application (of Khien to Khwän), resulting in getting the second of its female (or divided lines), and hence is called 'the second daughter.' Kän shows a third application (of Khwän to Khien), resulting in getting (the third of) its male (or undivided lines), and hence is called 'the youngest son.' Tui shows a third application (of Khien to Khwän), resulting in getting (the third of) its female (or divided lines), and hence is called 'the youngest daughter.'

Chapter {fr. XI}. 15. Khien suggests the idea of heaven; of a circle; of a ruler; of a father; of jade; of metal; of cold; of ice; of deep red; of a good horse; of an old horse; of a thin horse; of a piebald horse; and of the fruit of trees.

16. Khwän suggests the idea of the earth; of a mother; of cloth; of a caldron; of parsimony; of a turning lathe; of a young heifer; of a large waggon; of what is variegated; of a multitude; and of a handle and support. Among, soils it denotes what is black.

17. Kän suggests the idea of thunder; of the dragon; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos; of sedges and rushes; among horses, of

{fn. X. Chapter X has been discussed in the Introduction, pp. {prr. 49} and {prr. 50}. Let it simply be added here, that the account which it does give of the formation of the six subsidiary trigrams is inconsistent with their gradual rise from the mutual imposition of the undivided and divided lines.}

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the good neigher; of one whose white hind-leg appears, of the prancer, and of one with a white star in his forehead. Among the productions of husbandry it suggests the idea of what returns to life from its disappearance (beneath the surface), of what in the end becomes the strongest, and of what is the most luxuriant.

18. Sun suggests the idea of wood; of wind; of the oldest daughter; of a plumb-line; of a carpenter's square; of being white; of being long; of being lofty; of advancing and receding; of want of decision; and of strong scents. It suggests in the human body, the idea of deficiency of hair; of a wide forehead; of a large development of the white of the eye. (Among tendencies), it suggests the close pursuit of gain, even to making three hundred per cent in the market. In the end it may become the trigram of decision.

19. Khan suggests the idea of water; of channels and ditches (for draining and irrigation); of being hidden and lying concealed; of being now straight, and now crooked; of a bow, and of a wheel. As referred to man, it suggests the idea of an increase of anxiety; of distress of mind; of pain in the ears;--it is the trigram of the blood; it suggests the idea of what is red. As referred to horses, it suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; of one with a thin hoof; and of one with a shambling step. As referred to carriages, it suggests one that encounters many risks. It suggests what goes right through; the moon; a thief. Referred to trees, it suggests that which is strong, and firm-hearted.

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20. Lî suggests the emblem of fire; of the sun; of lightning; of the second daughter; of buff-coat and helmet; of spear and sword. Referred to men, it suggests the large belly. It is the trigram of dryness. It suggests the emblem of a turtle; of a crab; of a spiral univalve; of the mussel; and of the tortoise. Referred to trees, it suggests one which is hollow and rotten above.

21. Kän suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter or a eunuch; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints.

22. Tui suggests the emblem of a low-lying collection of water; of the youngest daughter; of a sorceress; of the mouth and tongue; of the decay and putting down (of things in harvest); of the removal (of fruits) hanging (from the stems or branches); among soils, of what is strong and salt; of a concubine; and of a sheep.

{fn. XI. Chapter XI may be made to comprehend all the paragraphs from the 15th to the end, and shows how universally the ideas underlying the Yî are diffused through the world of nature. The quality of the several trigrams will be found with more or less of truth, and with less or more of fancy, in the objects mentioned in connexion with them. More needs not to be said on the chapter than has been done in the Introduction, pp. {prr. 53} and {prr. 54}.}

{section "Appendix VI"}

{file "Appendix VI: The Orderly Sequence of the Hexagrams" "icap6.htm"}

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APPENDIX VI

The Orderly Sequence of the Hexagrams {fr. a}

SECTION I

1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Khien and Khwän) are followed by Kun{fr. 1}. Kun denotes filling up.

3-6. Kun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence Kun is followed by Mäng. Mäng is descriptive of what is undeveloped,--the young of creatures and things. These in that state require to be nourished. Hence Mäng is followed by Hsü. Hsü is descriptive of the way in which meat and drink (come to be supplied){fr. 2}. Over meat and drink there are sure to be contentions{fr. 2}. Hence Hsü is followed by Sung.

6-8. Sung is sure to cause the rising up of the multitudes{fr. 3}; and hence it is followed by Sze. Sze has the signification of multitudes{fr. 3}, and between multitudes there must be some bond of union. Hence it is followed by Pî, which denotes being attached to.

8-11. (Multitudes in) union must be subjected to some restraint. Hence Pî is followed by Hsiâo

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{cont}Khû. When things axe subjected to restraint, there come to be rites of ceremony, and hence Hsiâo Khû is followed by Lî{fr. 4}. The treading (on what is proper) leads to Thâi, which issues in a state of freedom and repose, and hence Lî is followed by Thâi.

11-16. Thâi denotes things having free course. They cannot have that for ever, and hence it is followed by Phî (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Phî is followed by Thung |3ân|. To him who cultivates union with men, things must come to belong, and hence Thung |3ân|. is followed by Tâ Yû. Those who, have what is great should not allow in themselves the feeling of being full, and hence Tâ Yû is followed by Khien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yü.

16-19. Where such complacency is awakened, (he who causes it) is sure to have followers{fr. 5}. They who follow another are sure to have services (to perform), and hence Sui is followed by Kû{fr. 6}. Kû means (the performance of) services. He who performs such services may afterwards become great, and hence Kû is followed by Lin. Lin means great{fr. 6}.

19-23. What is great draws forth contemplation, and hence Lin is followed by Kwân. He who attracts contemplation will then bring about the union of others with himself, and hence Kwân is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by

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{cont}Pî. Pî denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pî is followed by Po. Po denotes decay and overthrow.

23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, {sic "redintegration" "reintegration"} commences at the other; and hence Po is followed by Fû. When the return (thus indicated) has taken place, we have not any rash disorder, and Fû. is followed by Wû Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and Wû Wang is followed by Tâ Khû.

26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Tâ Khû is followed by Î. Î denotes nourishing. Without nourishment there could be no movement, and hence Î is followed by Tâ Kwo. Things cannot for ever be in a state of extraordinary (progress); and hence Tâ Kwo is followed by Khân. Khân denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing; and hence Khân is followed by Lî. Lî denotes being attached, or adhering, to.

SECTION II

31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From

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husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness.

The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Häng. Häng denotes long enduring{fr. 7}.

32-37. Things cannot long abide in the same place; and hence Häng is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Tâ Kwang. Things cannot remain forever (simply) in the state of vigour; and hence Tâ Kwang is succeeded by |3in|. |3in| denotes advancing. (But) advancing is sure to lead to being wounded; and hence |3in| is succeeded by Ming Î. Î denotes being wounded. He who is wounded abroad will return to his home; and hence Ming Î is followed by Kiâ Zän.

37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Kiâ Zän is followed by Khwei. Khwei denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Kien. Kien denotes difficulties; but things cannot remain for ever in such a state. Kien therefore is followed by Kieh, which denotes relaxation and ease.

40-44. In a state of relaxation and ease there are sure to be losses; and hence Kieh is followed

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by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yî. When increase goes on without end, there is sure to come a dispersing of it, and hence Yî is followed by Kwâi. Kwâi denotes dispersion. But dispersion must be succeeded by a meeting (again). Hence Kwâi is followed by Kâu, which denotes such meeting.

44-48. When things meet together, a collection is then formed. Hence Kâu is followed by |3hui|, which name denotes, being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence |3hui| is followed by Shäng. When such advance continues without stopping, there is sure to come distress; and hence Shäng is followed by Khwän. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence Khwän is followed by |3ing|.

48, 49. What happens under |3ing| requires to be changed, and hence it is followed by Ko (denoting change).

49-55. For changing the substance of things there is nothing equal to the caldron; and hence Kö is followed by Ting. For presiding over (that and all other) vessels, no one is equal to the eldest son, and hence Ting is followed by Kän. Kän conveys the idea of putting in motion. But things cannot be kept in motion forever. The motion is stopped; and hence Kän is followed by Kän, which gives the idea of arresting or stopping. Things cannot be kept for ever in a state of repression, and hence Kän is followed by Kien, which gives the idea of

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(gradually) advancing. With advance there must be a certain point that is arrived at, and hence Kien is succeeded by Kwei Mei. When things thus find the proper point to which to come, they are sure to become great. Hence Kwei Mei is succeeded by Fäng, which conveys the idea of being great.

55-57. He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Fäng is succeeded by Lü (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Lü is followed by Sûn, which gives the idea of (penetrating and) entering.

57-59. One enters (on the pursuit of his object), and afterwards has pleasure in it; hence Sûn is followed by Tui. Tui denotes pleasure and satisfaction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is followed by Hwan, which denotes separation and division.

59-62. A state of division cannot continue for ever, and therefore Hwan is followed by |3ieh|. |3ieh| (or the system of regulations) having been established, men believe in it, and hence it is followed by Kung Fû. When men have the belief which Kung Fû implies, they are sure to carry it into practice; and hence it is succeeded by Hsiâo Kwo.

62-64. He that surpasses others is sure to remedy (evils that exist), and therefore Hsiâo Kwo is succeeded by Kî |3î|. But the succession of events cannot come to an end, and therefore Kî |3î| is

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succeeded by Wei |3î|, with which (the hexagrams) come to a close.

{fn. a. The few sentences on this Appendix in the Introduction, pp. 54, 55, are sufficient. It shows the importance of the meaning of the name in an attempt to explain the lineal figures, and prepares us to expect on each one a brief enigmatical essay, which, it has been seen, is the nature of the Text. But the writer, whoever he was, is by no means careful always to follow that Text in the significance of the characters, as will appear in the few instances to which attention is called in the following notices. The treatise is too slight to require, or to justify, an exhibition of all its inaccuracies.}

{fn. 1. But Kun does not denote filling up. It is the symbol of being in a state of distress and difficulty. The writer is thinking of the result of the interaction of heaven and earth as being to fill all between them with the various forms of living beings; and to represent that he gives the result of Kun, and not its meaning. He makes a blunder which might have been easily avoided, for he adds immediately that the character is descriptive of things on their first production.}

{fn. 2. It is difficult to follow the writer here. Hsü in the Text is the symbol of the idea of waiting. Does he mean that a provision of food and drink can only be made gradually? There is nothing in the character Hsü to awaken in the mind the idea of nourishment, Then the genesis of contention which is given is strange. The writer probably had in his mind the lines of the Shih, II, i, ode 5. 3:--

But what is allowable, good even, in poetry, is out of place in this treatise.}

{fn. 3. Contention on a great scale will put all the population of a state in excitement and motion, and military measures of repression will be necessary. But the idea of the multitudes in Sze would seem to be simply that of number, and not that of a numerous host. In a feudal kingdom, however, all the able-bodied people might be required to join the army.}

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{fn. 4. {footnote p. 440} Lî, the name of the 10th hexagram, is the symbol for a shoe, and the act of treading or walking. It seems here to be derived from the homophonous lî, the symbol of acts of ceremony. The identity of sound or name must be considered as accidental. A measured step would be one of the first ways in which the inward sense of propriety would manifest itself.}

{fn. 5. By the subject of Tâ Yû and Khien we must understand the possessor of the kingdom--the great man who in his greatness is yet distinguished by humility. He attracts followers.}

{fn. 6. For the true meaning of Kû and Lin, the names of hexagrams 18, 19, see what is said in the notes on the Text of them.}

{fn. 7. The same reference should be made to the notes on the Text of Hsien and many of the other hexagrams that follow.}

{section "Appendix VII"}

{file "Appendix VII" "icap7.htm"}

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APPENDIX VII

Treatise on the Hexagrams taken promiscuously, according to the opposition or diversity of their meaning.

This last of the Appendixes is touched on very briefly in the concluding paragraph of the Introduction, {pr. 55}. It is stated there to be in rhyme, and I have endeavoured to give a similar form to the following version of it. The rhymes and length of the lines in the original, however, are very irregular, and I found it impossible to reproduce that irregularity in English.

1, 2. Strength in Khien, weakness in Khwän we find.

8, 7. Pî shows us joy, and Sze the anxious mind.

19, 20. Lin gives, Kwân seeks;--such are the several themes

Their different figures were to teach designed.

3. Kun manifests itself, yet keeps its place;

4. 'Mid darkness still, to light Mäng sets its face.

51, 52. Kän starts; Kän stops. In Sun and Yî are seen

41, 42. How fulness and decay their course begin.

26. Tâ Khû keeps still, and waits the proper time.

25. Wû Wang sets forth how evil springs from crime.

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45, 46. Good men in |3hui| collect; in Shang they rise:

15, 16. Khien itself, Yü others doth despise.

21, 22. Shih Ho takes eating for its theme; and Pî

Takes what is plain, from ornament quite free.

58, 57. Tui shows its scope, but Sun's we do not see.

17, 18. Sui quits the old; Kû makes a new decree.

23. We see in Po its subject worn away;

24. And Fû shows its recovering from decay.

35. Above in |3in| the sun shines clear and bright;

36. But in Ming Î 'tis hidden from the sight.

48,47. Progress in |3ing| in Khwän encounters blight.

31. Effect quick answering cause in Hsien appears;

32. While Häng denotes continuance for years.

59,60. Hwân scatters; but |3ieh| its code of rules uprears.

40. Relief and ease with Kieh are sure to come;

41. Hard toil and danger have in Kien their home.

38. Khwei looks on others as beyond its care;

37. Kiâ Zän all includes within its sphere.

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12, 11. While Phî and Thâi their different scopes prefer,

34, 33. Tâ Kwang stops here as right; withdraws Thun there.

14. Tâ Yû adhering multitudes can show;

13. Thung Zän reflects their warm affection's glow.

50, 51. Ting takes what's new; the old is left by Ko.

61, 62. Sincere is Kung Fû; but exceeds, Hsiâo Kwo.

55, 56. Fäng tells of trouble; Lü can boast few friends.

30, 29. Fire mounts in Lî; water in Khân descends.

9. Hsiâo Khû with few 'gainst many foes contends.

10. Movement in Lî, unresting, never ends.

5. Hsü shows its subject making no advance:

6. In Sung we seek in vain a friendly glance;

28. And Tâ Kwo's overthrown with sad mischance.

44. Kâu shows a meeting, where the many strong

Are met by one that's weak, yet struggles long.

53. In Kien we see a bride who will delay

To move until the bridegroom takes his way.

27. Body and mind are nourished right in Î;

63. All things are well established in Kî |3î|.

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54. Kwei Mei reveals how ends the virgin life;

64. Wei |3î| how fails the youth (to get a wife).

43. The strong disperse the weak; Kwâi teaches so.

Prospers the good man's way; to grief all small men go.