The Yî King — Sacred Books of China Part II, SBE Vol. 16 (trans. James Legge, 1882)

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.

XXVIII. AKhing-3ze 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.

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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.’

XXX. (The trigram for) brightness, repeated, forms Li. 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 line,

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.

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.

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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.

Section II.

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,

XXX. In the Great Symbolism Li 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-hst 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.

(16] xX

306 THE APPENDIXES. SECT. Il.

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.

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.

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 ofr. 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 A(i Hsf 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-hsf 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.

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XXXII. (The trigram representing) thunder and that for wind form Hang. 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 line, 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.

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-hsi editors make the application here=
‘nowhere can he bear (to remain).’

X 2

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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-hsi editors make the application here=
‘nowhere can he bear (to remain).’

X 2

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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 ata 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.

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.

XXXIII. AQ Hst 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. A/&ng-jze 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

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XXXIV. (The trigram representing) heaven and above it that for thunder form TA Awang. 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 line, 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.

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.

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.

XXXIV. In illustration of the symbolism of the trigrams here, Khing-jze 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.

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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 concefn 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.

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.

XXXV. The sun rising above the earth, and then travelling up to his meridian height, readily suggests the idea of advancing. On

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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.

XXXV. The sun rising above the earth, and then travelling up to his meridian height, readily suggests the idea of advancing. On

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XXXVI. (The trigram representing) the earth and that for the bright (sun) entering within it form Ming f. 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 line, 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 Ai,’ 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 the application of this symbolism, Hf Ping-win (Yuan 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 x 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 Wan the ideal character of a feudal lord, and therefore his light is not yet that of the full-orbed sun.

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

XXXVII. (The trigram representing) fire, and that for wind coming forth from it, form Kia Zan. 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 line, 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.

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

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.

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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.

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.

Yu Yen (Yiian 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 Kh&ng-3ze, ‘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.

‘The husband,’ says Kh&ng-3ze, ‘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 :—‘ Ifa man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children,’

314 THE APPENDIXES. SECT. If.

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 byepassage:’—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.

XXXVIIL 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.

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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.

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).

XXXIX. The Symbolism is described here a little differently from the form of it in Appendix I. AA&ng-3ze 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

316 THE APPENDIXES. SECT. Il.

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 line, undivided,’ is due to its subject holding the due mean.

3. For ‘a porter with his burden to be riding ina 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 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-ta 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-hs? 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.

SQ Shih (a. p. 1036-1101) remarks on paragraph 6 that by ‘the inside,’ and ‘ the noble,’ we are to understand the subject of line 5.

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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.

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.

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.

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-hst 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,

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2. ‘It will be advantageous for (the subject of) the second line, 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 line, 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.

4. ‘He diminishes the ailment under which he labours :'—this is matter for joy.

5. ‘The great good fortune attached to the fifth line, 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.

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 AAanggze’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-hsf 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 Tf (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.’

Khang-3ze says on paragraph 6, though I do not see the rele-

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XLII. (The trigram representing) wind and that for thunder form Yt. 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 lowa 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.

‘(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.

vancy 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.’

XLII. The Symbolism here is different from what we gather from the former Appendix. Sun no longer symbolises wood, but, as

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XLIII. (The trigram representing) heaven and that for the waters of a marsh mounting above it form Kw4i. 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 believé them :’—he hears, but does not understand.

5. ‘If his action be in harmony with his central 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-hsf 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; nora 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 isthe 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.

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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.

Mark the ‘from beyond’ in both paragraphs.

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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.

XLIV. (The trigram representing) wind and that for the sky above it form Kau. 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

XLITI. 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. AQ Hst 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-hsi 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 ‘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 Kh&ng-3ze, ‘cherish a single illicit desire in his mind, he has left the right way. The admonition here conveyed is deep.’

[16] ¥p. 11 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 line, 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.

‘(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.

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 K 4u and the interpretation of the hexagram, as taught in the Text. The Khang-hsf 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

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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.

line :’—we have to supply, ‘and 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 r.

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 ifit 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.

Y2

324 THE APPENDIXES. SECT. If.

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.

Y2

324 THE APPENDIXES. SECT. If.

6. ‘He sighs and weeps :’—he does not yet rest in his topmost position.

XLVI. (The trigram representing) wood and that for the earth with the wood growing in the midst of it form Shang. 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 line, 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 XA :’—such a service (of spiritual Beings) is according to (their mind).

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 pre- _ cautions 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.

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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.

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 Khwan. 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.

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.

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 1. Instead of finding in this the three lines of Khwan and their subjects, AAing-3ze 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-hst 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.

326 THE APPENDIXES. SECT. If.

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.

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 Khwan;’ 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 Kh4n, 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 KQ Hist :—‘ 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.

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XLVIII. (The trigram representing) wood and above it that for water form Zing. 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. ‘Awell 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

So stupid is the subject of line 1 that by his own act he increases his distress.

The Khang-hsf 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-hsi 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.

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indicates the grand accomplishment (of the idea in the hexagram).

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.

XLVII. 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.

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.

It 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.”

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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.

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

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 Shd, by the ancient Y4o. 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 Yi 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 Ffi-hst and Confucius !

What is said on the several lines is sufficiently illustrated in the notes on the Text.

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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.

LI. (The trigram representing) thunder, being repeated, forms Kan. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).

6. ‘The rings of jade’ are at the very top:—the strong and the weak meet in their due proportions.

LI. (The trigram representing) thunder, being repeated, forms Kan. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).

a. ‘When the (time of) movement comes, he will be found looking out with apprehension :’— that feeling of dread leads to happiness.

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-hstf 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.

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‘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.

LII. (Two trigrams representing) a mountain, one over the other, form Kan. The superior man, in

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.

332 THE APPENDIXES. SECT. Il.

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.

332 THE APPENDIXES. SECT. Il.

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.

LII. According to the view of the Khang-hsi 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 K&n.

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.

Kh&ng-3ze finds an unsatisfactory auspice in paragraph 4. Line 4 Tepresents 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.

Yu Pan (Ming dynasty) says on paragraph 5:—‘ Words should not be uttered rashly. Then, when uttered, they will be found

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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.